An apology or plea for the Two treatises, and appendix to them concerning infant-baptisme; published Decemb. 15. 1645. Against the unjust charges, complaints, and censures of Doctor Nathanael Homes, Mr Iohn Geree, Mr Stephen Marshall, Mr John Ley, and Mr William Hussey; together with a postscript by way of reply to Mr Blakes answer to Mr Tombes his letter, and Mr Edmund Calamy, and Mr Richard Vines preface to it. Wherein the principall heads of the dispute concerning infant-baptism are handled, and the insufficiency of the writings opposed to the two treatises manifested. / By Iohn Tombes, B.D.
         Tombes, John, 1603?-1676.
      
       
         
           1646
        
      
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             An apology or plea for the Two treatises, and appendix to them concerning infant-baptisme; published Decemb. 15. 1645. Against the unjust charges, complaints, and censures of Doctor Nathanael Homes, Mr Iohn Geree, Mr Stephen Marshall, Mr John Ley, and Mr William Hussey; together with a postscript by way of reply to Mr Blakes answer to Mr Tombes his letter, and Mr Edmund Calamy, and Mr Richard Vines preface to it. Wherein the principall heads of the dispute concerning infant-baptism are handled, and the insufficiency of the writings opposed to the two treatises manifested. / By Iohn Tombes, B.D.
             Tombes, John, 1603?-1676.
          
           [8], 157, [3] p.
           
             Printed for Giles Calvert, at the Black-Spread-Eagle at the west end of Pauls.,
             London, :
             1646.
          
           
             A defense of his: Two treatises and an appendix to them concerning infant-baptisme.
             License to print on verso of first leaf.
             The last leaf is blank.
             Annotation on Thomason copy: "Aug: 28th".
             Reproduction of the original in the British Library.
          
        
      
    
     
       
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         eng
      
       
         
           Homes, Nathanael, 1599-1678.
           Geree, John, 1601?-1649.
           Marshall, Stephen, 1594?-1655.
           Ley, John, 1583-1662 -- Early works to 1800.
           Hussey, William, -- minister of Chiselhurst.
           Blake, Thomas, 1597?-1657.
           Calamy, Edmund, 1600-1666.
           Vines, Richard, 1600?-1656.
           Tombes, John, 1603?-1676. -- Two treatises and an appendix to them concerning infant-baptisme.
           Infant baptism -- Early works to 1800.
        
      
    
     
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           HAving
           perused
           this
           milde
           Apology
           ,
           I
           conceive
           that
           the
           ingenuity
           ,
           learning
           and
           piety
           therein
           contained
           deserve
           the
           Presse
           .
        
         
           
             Iohn
             Bachiler
             .
          
        
      
       
         
         
           An
           Apology
           OR
           PLEA
           FOR
           THE
           TWO
           TREATISES
           ,
           AND
           Appendix
           to
           them
           concerning
           INFANT-BAPTISME
           ;
           Published
           Decemb.
           15.
           1645.
           
        
         
           Against
           the
           unjust
           charges
           ,
           complaints
           ,
           and
           censures
           of
           Doctor
           
             Nathanael
             Homes
          
           ,
           Mr
           
             Iohn
             Geree
          
           ,
           Mr
           
             Stephen
             Marshall
          
           ,
           Mr
           
             John
             Ley
          
           ,
           and
           Mr
           
             William
             Hussey
          
           ;
           together
           with
           a
           Postscript
           by
           way
           of
           reply
           to
           Mr
           Blakes
           answer
           to
           Mr
           Tombes
           his
           letter
           ,
           and
           Mr
           
             Edmund
             Calamy
          
           ,
           and
           Mr
           
             Richard
             Vines
          
           Preface
           to
           it
           .
        
         
           Wherein
           the
           principall
           heads
           of
           the
           Dispute
           concerning
           Infant-Baptism
           are
           handled
           ,
           and
           the
           insufficiency
           of
           the
           writings
           opposed
           to
           the
           two
           Treatises
           manifested
           .
        
         
           By
           IOHN
           TOMBES
           ,
           
             B.
             D.
          
           
        
         
           
             GAL.
             4.
             16.
             
          
           
             Am
             I
             therefore
             become
             your
             enemy
             ,
             because
             I
             tell
             you
             the
             truth
             ?
          
        
         
           LONDON
           ,
           Printed
           for
           
             Giles
             Calvert
          
           ,
           at
           the
           Black
           Spread-Eagle
           at
           the
           West
           end
           of
           PAULS
           .
           1646.
           
        
      
       
         
         
         
           To
           the
           right
           worshipfull
           my
           much
           honoured
           Auditors
           ,
           members
           of
           the
           Honourable
           ,
           House
           of
           COMMONS
           ,
           and
           Societies
           of
           the
           Temple
           .
        
         
           AFter
           other
           meanes
           duly
           but
           without
           successe
           tried
           ,
           for
           the
           publique
           good
           ,
           to
           wit
           the
           vindicating
           of
           truth
           ,
           and
           consequently
           for
           the
           preventing
           of
           the
           establishment
           of
           an
           errour
           and
           corruption
           of
           the
           most
           solemn
           sacred
           rite
           of
           the
           Christian
           profession
           ,
           and
           the
           oppression
           of
           them
           that
           oppose
           it
           ,
           I
           consented
           to
           the
           publishing
           of
           two
           treatises
           in
           December
           last
           about
           Infant-baptisme
           .
           It
           seemed
           good
           to
           sundry
           persons
           of
           note
           presently
           to
           cry
           downe
           my
           assertions
           ,
           and
           to
           load
           me
           with
           unjust
           accusations
           ,
           which
           I
           take
           to
           be
           rather
           a
           baffeling
           of
           the
           Author
           ,
           then
           an
           answering
           of
           his
           writing
           .
           Yet
           the
           truth
           hath
           gotten
           so
           much
           ground
           (
           however
           some
           eminent
           men
           pretend
           otherwise
           )
           that
           the
           Doctrine
           of
           the
           Directory
           is
           disavowed
           by
           two
           of
           the
           most
           eminent
           of
           my
           Antagonists
           ,
           as
           is
           shewed
           §
           9.
           pag.
           40.
           41.
           42.
           43.
           44.
           of
           this
           Apology
           ,
           the
           chiefe
           argument
           of
           my
           prime
           Antagonist
           ,
           is
           proved
           to
           be
           either
           nugatory
           or
           fallacious
           ,
           §
           .
           10.
           pag.
           44.
           45
           46.
           47.
           48.
           of
           this
           Apology
           ,
           sundry
           confessions
           are
           drawne
           from
           my
           Antagonists
           ,
           which
           in
           my
           judgement
           ,
           and
           I
           thinke
           in
           the
           judgement
           of
           any
           that
           knowes
           what
           belongs
           to
           disputes
           ,
           do
           yeeld
           the
           cause
           ,
           as
           those
           that
           I
           mention
           §
           .
           18.
           pag
           97.
           98.
           100.
           101.
           102.
           
           &
           §
           .
           5.
           page
           28.
           of
           this
           Apology
           .
           And
           as
           for
           the
           accusations
           against
           my selfe
           ,
           I
           should
           sleight
           them
           ,
           were
           it
           not
           they
           had
           a
           great
           influence
           upon
           the
           cause
           ,
           and
           therefore
           have
           been
           necessitated
           to
           vindicate
           my selfe
           ;
           and
           therewith
           the
           truth
           in
           
           some
           measure
           by
           this
           Apology
           .
           The
           great
           prejudice
           against
           me
           in
           Point
           of
           antiquity
           ,
           I
           have
           also
           in
           this
           Apology
           endeavoured
           to
           dispell
           ,
           specially
           that
           from
           the
           testimony
           of
           
             Augustin
             ,
             Serm.
          
           10.
           
             de
             verbis
             Apostoli
             ,
             tom
          
           .
           10.
           which
           upon
           examination
           I
           find
           not
           to
           be
           an
           historicall
           narration
           from
           good
           records
           ,
           but
           a
           meer
           hyperbolicall
           speech
           ,
           Rhetorically
           asserting
           a
           thing
           by
           conjecture
           from
           present
           use
           in
           a
           Sermon
           to
           the
           people
           ,
           §
           .
           15.
           pag.
           81.
           82.
           83.
           84.
           of
           this
           Apology
           .
           And
           for
           the
           testimony
           of
           Tertullian
           concerning
           federall
           holinesse
           ,
           it
           is
           shewed
           to
           be
           impertinent
           ,
           §
           .
           15.
           pag.
           84.
           85.
           
           That
           the
           present
           Synod
           or
           reformed
           Churches
           are
           against
           me
           should
           be
           no
           more
           prejudice
           against
           me
           ,
           then
           it
           is
           against
           the
           Synod
           ,
           and
           reformed
           Churches
           that
           they
           oppose
           the
           Doctrine
           of
           Infant-baptisme
           ,
           as
           it
           was
           taught
           by
           Cyprian
           ,
           and
           his
           councill
           of
           66.
           
           Bishops
           ,
           Augustin
           ,
           and
           many
           Synods
           ,
           and
           Churches
           all
           along
           till
           the
           fifteenth
           century
           ,
           and
           the
           
             Augustan
             confession
             art
          
           9.
           
        
         
           The
           danger
           of
           troubles
           upon
           a
           reformation
           of
           this
           corruption
           should
           make
           men
           wary
           how
           they
           introduce
           them
           ;
           I
           thinke
           they
           that
           are
           bound
           by
           Covenant
           to
           reforme
           ,
           yet
           are
           not
           bound
           to
           do
           it
           with
           procipitation
           ,
           and
           without
           prudence
           .
           But
           however
           men
           must
           take
           heed
           how
           they
           establish
           an
           errour
           and
           corruption
           by
           a
           Law
           ,
           and
           oppresse
           men
           for
           holding
           a
           truth
           ,
           lest
           
             they
             kicke
             against
             the
             Pricke
          
           .
        
         
           As
           for
           my
           owne
           particular
           ,
           the
           hard
           dealing
           I
           have
           fo●nd
           doth
           not
           alienate
           me
           from
           my
           brethren
           ,
           nor
           I
           hope
           shall
           make
           a
           schism
           between
           us
           ;
           if
           it
           must
           happen
           ,
           my
           indeavour
           is
           ,
           that
           it
           may
           be
           necessary
           ,
           not
           voluntary
           on
           my
           part
           .
           What
           hath
           happened
           I
           looke
           upon
           it
           ,
           however
           meant
           by
           men
           ,
           yet
           as
           ordered
           by
           God
           for
           good
           ,
           to
           wit
           the
           clearing
           of
           the
           truth
           ,
           the
           trying
           and
           humbling
           of
           my selfe
           .
           That
           I
           suffer
           in
           the
           repute
           of
           men
           ,
           or
           my
           outward
           peace
           moves
           me
           not
           .
           It
           's
           not
           to
           be
           expected
           children
           should
           be
           born
           without
           travail
           ,
           nor
           truth
           without
           suffering
           ;
           yet
           to
           leave
           so
           intelligent
           an
           Auditory
           ,
           with
           so
           much
           advantage
           of
           the
           fruite
           of
           my
           labours
           ,
           is
           no
           small
           grievance
           .
           However
           I
           have
           chosen
           you
           for
           depositaries
           ,
           in
           whose
           hands
           I
           may
           leave
           this
           Apology
           ;
           that
           you
           may
           not
           be
           strangers
           to
           this
           businesse
           ,
           nor
           forget
           him
           who
           is
        
         
           
             Your
             reall
             servant
             in
             
             the
             things
             of
             Christ
             ,
             
             JOHN
             TOMBES
             .
          
           
             From
             my
             study
             at
             the
             Temple
             in
             London
             ,
             
               August
               20.
               1646.
               
            
          
        
      
       
         
         
           The
           Contents
           of
           the
           Apology
           .
        
         
           
             PAg.
             1.
             
             Sect.
             1.
             
             Of
             the
             occasion
             of
             writing
             this
             Apology
             .
          
           
             Pag.
             2.
             
             Sect.
             2.
             
             Of
             the
             intention
             of
             the
             Author
             upon
             that
             occasion
             .
          
           
             Sect.
             3.
             
             Of
             the
             necessity
             and
             seasonablenesse
             of
             publishing
             the
             two
             treatises
             about
             Infant-baptisme
             .
          
           
             Pag.
             5.
             
             Sect.
             4.
             
             Of
             freedome
             from
             publishing
             the
             two
             treatises
             contrary
             to
             engagement
             ,
             with
             a
             Declaration
             of
             the
             Authors
             proceedings
             therein
             .
          
           
             Pag.
             16.
             
             Sect.
             5.
             
             Of
             the
             clearing
             the
             Author
             of
             the
             two
             treatises
             from
             scornfulnesse
             in
             writing
             them
             ,
             of
             my
             censure
             of
             Mr
             
               The
               :
               Goodwins
            
             handling
             this
             point
             ,
             and
             of
             all
             writers
             about
             Coloss
             .
             2.
             12.
             
          
           
             Pag.
             ●8
             .
             Of
             the
             exposition
             I
             give
             of
             Colos
             .
             2.
             12.
             confessed
             to
             be
             right
             by
             Mr
             Marshall
             himselfe
             .
          
           
             Pag.
             30.
             
             Sect.
             6.
             
             Of
             the
             clearing
             the
             Author
             of
             the
             Examen
             from
             either
             justifying
             the
             Anabaptists
             in
             Germany
             ,
             or
             condemning
             the
             godly
             and
             grave
             nonconformists
             in
             England
             .
          
           
             Pag.
             36.
             
             Sect.
             7.
             
             Of
             the
             clearing
             of
             the
             Author
             of
             the
             two
             treatises
             from
             vaunting
             and
             challenging
             in
             the
             composing
             and
             publishing
             the
             treatises
             .
          
           
             Pag.
             39.
             
             Sect.
             8.
             
             Of
             the
             clearing
             of
             the
             Authour
             of
             the
             two
             treatises
             from
             sophistry
             in
             them
             ,
             whereby
             occasion
             is
             taken
             to
             vindicate
             the
             Treatises
             in
             many
             of
             the
             chiefe
             things
             contained
             in
             them
             .
          
           
             Pag.
             40.
             
             Sect.
             9.
             
             Of
             the
             meaning
             of
             M.
             Marshals
             second
             conclusion
             ,
             the
             words
             in
             the
             Directory
             [
             
               the
               promise
               is
               made
               to
               beleevers
               and
               their
               seed
            
             ]
             and
             the
             doctrine
             therein
             delivered
             ,
             disavowed
             by
             
               M
               Marshal
            
             and
             
               M.
               Geree
            
             .
          
           
             P.
             44.
             
             Sect.
             10.
             
             Of
             the
             distinction
             of
             inward
             &
             outward
             covenant
             ,
             &
             that
             it
             can
             stand
             M.
             M.
             in
             no
             stead
             ,
             but
             to
             shew
             his
             triflting
             &
             equivocating
             in
             his
             first
             argument
             ▪
             and
             two
             first
             conclusions
             ,
             and
             of
             
               master
               Marshals
            
             mistake
             of
             my
             opinion
             .
          
           
             Page
             49.
             sect
             .
             10.
             
             Of
             
               master
               Marshals
            
             false
             and
             most
             unjust
             charge
             that
             I
             carry
             a
             Socini●●
             plot
             through
             my
             Examen
             and
             Exerutation
          
           
             Pag.
             53.
             
             Sect.
             12.
             
             Of
             Mr
             Marshals
             unjust
             charge
             of
             my
             itching
             after
             new
             opinions
             ,
             and
             particularly
             about
             rebaptization
             and
             receiving
             the
             Lords
             Supper
             afore
             baptisme
             .
          
           
             Page
             55.
             
             Sect.
             13
             Of
             alleaging
             authors
             against
             their
             mind
             ,
             particularly
             master
             
               Daniel
               Rogers
            
             master
             
               Ball
               ,
               Chamier
               ,
               Ar●tiu
            
             ,
             and
             Beza
             .
          
           
             Pag.
             60.
             
             Sect.
             14.
             
             Of
             master
             Marshals
             unjust
             charging
             Anabaptists
             with
             a
             bloody
             sentence
             ,
             condemning
             all
             the
             infants
             of
             beleevers
             ,
             as
             having
             nothing
             to
             doe
             with
             the
             covenant
             of
             Grace
             ,
             his
             imputing
             to
             me
             as
             if
             I
             held
             that
             they
             all
             belong
             actually
             to
             〈◊〉
             kingdom
             of
             the
             devill
             ,
             no
             more
             promise
             for
             them
             ,
             then
             for
             children
             of
             Turks
             ,
             their
             actuall
             standing
             in
             the
             visible
             kingdome
             of
             the
             devill
             .
          
           
             Pag.
             67.
             
             A
             large
             disqui●ition
             of
             Rom
             11.
             17.
             
             &c.
             wherein
             is
             shewed
             that
             the
             ingraffing
             there
             is
             into
             the
             invisible
             Church
             by
             election
             and
             giving
             faith
             ,
             and
             that
             it
             proves
             not
             Infant-baptisme
             .
          
           
             Pag.
             78.
             
             Sect.
             15.
             
             Of
             master
             marshals
             unjust
             charge
             against
             me
             as
             darkning
             his
             argument
             ,
             and
             casting
             filth
             in
             the
             face
             of
             the
             Assembly
             .
          
           
             Pag.
             80.
             
             Sect.
             16.
             
             Of
             master
             Marshals
             untrue
             charge
             against
             me
             ,
             as
             if
             I
             rested
             on
             Grotius
             in
             setting
             down
             the
             tenent
             of
             Antiquiry
             upon
             occasion
             of
             which
             the
             tenent
             of
             Antiquity
             is
             again
             examined
             ;
             my
             judgement
             of
             their
             doctrine
             vindicated
             :
             master
             Marshals
             new
             allegations
             answered
             ,
             and
             my
             diligence
             to
             find
             out
             their
             tenets
             manifested
             .
          
           
             Pag
             91.
             
             Sect.
             17.
             
             Of
             my
             opinion
             about
             excommunication
             ,
             Church-government
             ,
             the
             admission
             unto
             all
             ordinances
             ,
             my
             former
             conformity
             alleaged
             to
             allenate
             mens
             minds
             from
             me
             and
             my
             writings
             .
          
           
             Pag.
             9.
             
             Sect.
             18.
             
             Of
             the
             vanity
             of
             master
             Leyes
             vaunt
             concerning
             the
             deadly
             wound
             given
             to
             my
             cause
             ,
             and
             the
             contrary
             demonstrated
             
             by
             a
             briefe
             going
             through
             the
             principall
             points
             about
             this
             argument
             ,
             as
             they
             have
             hitherto
             been
             disputed
             .
             As
             about
             Acts
             2.
             39.
             
             Rom.
             11.
             16.
             
             Colos
             .
             2.
             12.
             
             Mat.
             28.
             19.
             
             Acts
             16.
             15.
             
             Mat.
             19
             14.
             &c.
             
          
           
             Pag.
             97.
             
             Baptisme
             and
             the
             rite
             of
             eating
             bread
             and
             drinking
             wine
             at
             the
             passeover
             ,
             though
             old
             rites
             among
             the
             Iewes
             ,
             yet
             used
             to
             another
             end
             and
             after
             another
             rule
             by
             christians
             .
          
           
             Pag.
             98.
             
             The
             command
             confessed
             to
             be
             the
             formall
             reason
             of
             circumcision
             by
             mr
             marshall
             .
          
           
             Circumcision
             a
             priviledge
             proper
             to
             the
             Jewish
             Church-state
             .
          
           
             Pag.
             99.
             
             No
             command
             about
             the
             Jewes
             Sacraments
             now
             in
             force
             .
          
           
             Pag.
             100.
             
             Infants
             not
             disciples
             as
             Mat.
             28.
             19
             is
             meant
             .
          
           
             Baptizing
             housholds
             inferres
             not
             infant-baptisme
             .
          
           
             Pag.
             101.
             
             We
             have
             no
             evidence
             for
             judgement
             of
             charity
             concerning
             infants
             ,
             nor
             is
             a
             judgment
             of
             charity
             to
             be
             our
             rule
             in
             administring
             baptisme
             .
          
           
             Pag.
             102.
             
             Sect.
             19.
             
             Of
             master
             Hussey
             his
             pretended
             satisfactory
             answer
             to
             my
             Exercitation
             .
          
           
             Pag.
             106.
             
             Sect.
             20
             The
             Epilogue
             of
             this
             Apology
             concerning
             the
             reason
             of
             the
             enlargeing
             of
             it
             ,
             the
             Authours
             present
             estate
             and
             future
             intentions
             .
          
        
         
           
             The
             Contents
             of
             the
             Postscript
             .
          
           
             PAge
             109.
             
             Sect.
             1.
             
             The
             occasion
             of
             this
             Postscript
             .
          
           
             ●
             .
             Sect.
             2.
             
             Of
             M.
             Calamy
             ,
             and
             Mr.
             V●nes
             .
             their
             wrong
             judgement
             of
             the
             dispute
             ,
             mast
             .
             Blakes
             book
             and
             my
             discussing
             the
             point
             .
          
           
             P.
             111.
             sect
             .
             3.
             
             Of
             master
             Blakes
             charge
             of
             defect
             of
             charity
             ,
             and
             some
             other
             imputations
             .
          
           
             Pag.
             112.
             sect
             .
             4.
             
             They
             that
             deny
             infant-baptisme
             need
             not
             teach
             that
             infants
             perish
             .
          
           
             Pag
             113.
             sect
             5.
             
             Of
             my
             censure
             of
             master
             Blakes
             producing
             Gal.
             4
             29.
             for
             the
             birth-priviledge
          
           
             Pag.
             114.
             sect
             .
             6.
             
             Of
             the
             necessity
             of
             my
             taking
             p●ins
             in
             my
             Examen
             to
             find
             out
             the
             meaning
             of
             master
             Marshals
             second
             conclusion
             by
             reason
             of
             the
             ambiguity
             of
             his
             expressions
             .
          
           
             Pag.
             120.
             sect
             .
             7.
             
             Of
             the
             Corinthians
             doubt
             ,
             1
             Cor.
             7.
             12.
             13.
             14.
             
          
           
             Pag.
             121.
             sect
             .
             8.
             1
             
             Cor.
             7.
             14.
             is
             not
             meant
             of
             instrumental
             sanctification
             ,
             &
             federal
             holines
             .
          
           
             P.
             125.
             sect
             .
             9.
             
             Of
             mast
             .
             Blakes
             misallegation
             of
             Gal.
             2.
             15.
             which
             was
             the
             text
             he
             chose
             for
             his
             birth-priviledge
             .
          
           
             Pag.
             128.
             sect
             .
             10.
             
             That
             1
             Pet.
             2.
             9.
             is
             meant
             of
             the
             Church
             invisible
             .
          
           
             Pag.
             130.
             sect
             .
             11.
             
             Of
             precedents
             for
             womens
             receiving
             the
             Lords
             supper
             .
          
           
             P.
             131.
             sect
             .
             12.
             
             To
             say
             that
             God
             hath
             promised
             to
             be
             the
             God
             of
             every
             beleever
             and
             his
             naturall
             seed
             is
             a
             new
             Gospell
             .
          
           
             P.
             132.
             sect
             .
             13.
             
             Of
             master
             Rutherfurds
             and
             M.
             Blakes
             opinion
             about
             holinesse
             of
             a
             chosen
             nation
             ,
             and
             mediate
             Ancestours
             profession
             intitling
             to
             infantbaptisme
             ,
             and
             the
             Independents
             advantage
             in
             this
             point
             .
          
           
             Pag.
             134.
             sect
             .
             14.
             
             Of
             the
             word
             [
             nations
             ]
             matth
             .
             2●
             .
             19.
             how
             to
             be
             taken
             .
          
           
             Pag.
             135.
             sect
             .
             15.
             of
             master
             Ruthersfurds
             and
             master
             Blakes
             ,
             and
             mine
             opinion
             concerning
             the
             rule
             to
             know
             who
             are
             baptizable
             .
          
           
             Pag.
             138.
             sect
             .
             16.
             
             About
             two
             suppositions
             a●criby
             me
             to
             master
             marshall
             and
             master
             Blake
             in
             my
             Examen
             ,
             page
             130.
             
          
           
             Pag.
             140.
             sect
             .
             17.
             
             About
             arguments
             draw●●
             from
             Analogy
             in
             positive
             rites
             and
             their
             invalidity
             ,
             and
             the
             insufficiency
             of
             master
             Blakes
             rules
             .
          
           
             Pag.
             145.
             sect
             .
             28.
             
             That
             Master
             Blake
             hath
             not
             proved
             that
             infants
             are
             disciples
             from
             Matth.
             18.
             5.
             nor
             pertinently
             alleaged
             ,
             Isai
             .
             49
             ,
             2●
             .
          
           
             Pag.
             147.
             sect
             .
             19.
             
             Of
             baptizing
             ●ous●olds
             and
             〈◊〉
             censure
             of
             Mr
             Blakes
             speech
             concerning
             it
             .
          
           
             Pag.
             149.
             sect
             .
             20.
             
             About
             Matth.
             19
             14.
             that
             by
             the
             kingdome
             of
             heaven
             is
             meant
             the
             kingdome
             of
             glory
             .
          
           
             Pag.
             151.
             sect
             .
             21.
             
             That
             God
             seales
             not
             to
             every
             person
             that
             is
             rightly
             ,
             baptized
             ,
             that
             his
             covenant
             of
             grace
             belongs
             only
             to
             the
             elect
             ,
             that
             his
             covenant
             is
             effectuall
             ,
             and
             leaves
             it
             not
             to
             mans
             liberty
             to
             include
             or
             exclude
             himselfe
             .
          
           
             Pag.
             155.
             sect
             22.
             
             Of
             Mr
             Blakes
             unjust
             crimination
             of
             〈◊〉
             as
             putting
             the
             children
             of
             beleevers
             out
             of
             the
             covenant
             of
             Grace
             ,
             and
             the
             Epilogue
             of
             this
             Postscript
             .
          
        
      
    
     
       
         
         
           An
           Apology
           for
           the
           two
           Treatises
           ,
           and
           Appendix
           to
           them
           concerning
           Infant-Baptisme
           ,
           against
           the
           unjust
           Charges
           ,
           Complaints
           and
           Censures
           of
           D.
           Nathanael
           Homes
           ,
           M.
           John
           Geree
           ,
           and
           M.
           Steven
           Marshall
           ,
           and
           M.
           John
           Ley.
           
        
         
           DEcember
           15
           ,
           164●
           .
           were
           published
           with
           my
           consent
           two
           Treatises
           ,
           
           and
           an
           Appendix
           to
           them
           concerning
           Infant-Baptisme
           .
           
           The
           writing
           that
           could
           not
           in
           nineteene
           moneths
           before
           obtaine
           a
           few
           lines
           ,
           hath
           now
           gained
           foure
           answers
           in
           foure
           moneths
           .
           In
           January
           came
           forth
           :
           Treatise
           of
           one
           
             Thomas
             Bakewell
          
           ,
           in
           which
           the
           Title
           pretends
           a
           briefe
           answer
           to
           my
           twelve
           doubtfull
           Arguments
           (
           as
           he
           stiles
           them
           )
           against
           Infant-baptism
           in
           my
           Exercitation
           about
           it
           .
           This
           Treatise
           I
           think
           hath
           honour
           enough
           done
           it
           that
           it
           is
           named
           .
           If
           any
           man
           shew
           me
           any
           thing
           worth
           the
           answering
           in
           it
           ,
           it
           may
           in
           time
           gain
           a
           reply
           ,
           otherwise
           for
           me
           it
           may
           take
           it's
           rest
           .
           The
           next
           moneth
           was
           published
           Doctor
           Homes
           his
           Vindication
           of
           baptizing
           Beleevers
           Infants
           in
           some
           animadversions
           on
           my
           Exercitation
           and
           examen
           .
           The
           next
           moneth
           I
           received
           from
           Master
           
             Iohn
             Geree
          
           his
           
             vindic●ae
             paedobaptisms
          
           in
           a
           full
           answer
           (
           as
           is
           asserted
           )
           to
           my
           twelve
           Arguments
           in
           my
           exercitation
           ,
           and
           whatsoever
           is
           rationall
           or
           materiall
           in
           my
           Answer
           to
           Master
           Marshals
           Sermon
           .
           The
           next
           moneth
           I
           received
           Master
           
             Stephen
             Marshall
          
           his
           defence
           of
           Infant-baptisme
           in
           
           
           
           
           
           answer
           to
           my
           two
           Treatises
           and
           Appendix
           ,
           in
           which
           also
           I
           am
           informed
           of
           two
           peices
           at
           least
           from
           New-England
           in
           which
           I
           am
           concerned
           .
           And
           unto
           all
           ,
           or
           some
           of
           these
           ,
           Master
           
             Iohn
             Ley
          
           in
           his
           Epistle
           to
           Master
           
             Iohn
             Sal●marsh
          
           addes
           his
           acclamation
           in
           these
           words
           .
           
             There
             be
             divers●
          
           Davids
           
             who
             are
             ready
             for
             a
             single
             encounter
             with
             that
             braving
          
           Goliah
           ,
           
             and
             some
             have
             given
             his
             Cause
             such
             a
             wound
             already
             ,
             as
             (
             though
             he
             may
             play
             the
             Montebanke
             with
             it
             and
             skin
             it
             over
             )
             will
             never
             be
             cured
             at
             the
             bottom
             .
          
           Thus
           farre
           they
           have
           spoken
           :
           I
           presume
           they
           will
           allow
           me
           now
           liberty
           to
           speake
           for
           my selfe
           ,
           and
           for
           the
           truth
           .
        
         
           My
           Cause
           (
           as
           Master
           Ley
           cals
           it
           )
           containes
           either
           the
           manner
           ,
           or
           the
           matter
           of
           my
           Treatises
           .
           
           The
           defence
           of
           the
           matter
           of
           them
           is
           the
           chiefest
           thing
           ,
           
           and
           is
           first
           in
           my
           intention
           .
           But
           the
           clearing
           of
           my selfe
           from
           some
           complaints
           or
           charges
           in
           the
           manner
           of
           handling
           the
           whole
           businesse
           ,
           is
           so
           necessary
           for
           the
           removing
           of
           prejudices
           ,
           which
           would
           prevent
           reading
           and
           entertaining
           my
           writings
           ,
           and
           do
           undermine
           my
           present
           station
           ,
           that
           I
           am
           constrained
           ,
           first
           to
           plead
           for
           my selfe
           ,
           before
           I
           engage
           further
           in
           the
           Controversie
           :
           wherefore
           I
           shall
           answer
           those
           charges
           by
           themselves
           apart
           that
           so
           the
           main
           question
           may
           be
           discussed
           by
           it selfe
           .
        
         
           First
           ,
           Doctor
           Homes
           in
           his
           Epistle
           to
           the
           Reader
           hath
           these
           words
           .
           
           
             Meane
             while
             I
             could
             not
             but
             lament
             the
             untimely
             birth
             of
             Master
          
           T.
           
             his
             Exercitation
             ,
             and
             his
             unnecessary
             falling
             intravell
             with
             it
             ,
             after
             at
             least
             sixe
             able
             Brethren
             ,
             and
             above
             so
             many
             daies
             by
             nervous
             disputation
             had
             given
             him
             so
             much
             Cause
             to
             doubt
             of
             his
             Ten●t
             ,
             or
             at
             least
             a
             while
             to
             suspend
             it
             .
          
           And
           this
           hath
           been
           by
           sundry
           persons
           objected
           to
           me
           ,
           that
           the
           publishing
           my
           Booke
           was
           extreamly
           unseasonable
           .
           Two
           reasons
           are
           implyed
           in
           Doctor
           Homes
           his
           words
           to
           insinuate
           that
           it
           was
           untimely
           ,
           because
           it
           was
           unnecessary
           .
           Secondly
           ,
           because
           it
           was
           after
           such
           a
           nervous
           disputation
           as
           he
           mentions
           .
        
         
           To
           that
           of
           needlesnesse
           I
           answer
           .
           If
           it
           were
           necessary
           to
           maintaine
           Truth
           though
           generally
           opposed
           ,
           when
           few
           or
           none
           were
           willing
           to
           appeare
           for
           it
           ,
           and
           speciall
           providence
           called
           me
           out
           to
           do
           it
           ,
           if
           it
           were
           necessary
           to
           endeavour
           the
           preventing
           of
           unjust
           persecution
           for
           holding
           a
           Truth
           ,
           to
           which
           in
           Sermons
           and
           other
           waies
           Law-makers
           ,
           and
           Magistrates
           were
           every
           where
           instigated
           ,
           if
           it
           were
           necessary
           when
           the
           people
           of
           God
           were
           perplexed
           
           about
           a
           poynt
           of
           conscience
           that
           pertaines
           to
           their
           continuall
           practice
           ,
           and
           disputation
           in
           publike
           was
           declined
           ,
           to
           endeavour
           the
           bringing
           of
           Truth
           to
           light
           ,
           if
           it
           were
           necessary
           for
           a
           man
           to
           keep
           the
           solemne
           Covenant
           he
           hath
           by
           oath
           bound
           himselfe
           to
           ,
           though
           it
           were
           to
           his
           great
           hazzard
           ,
           if
           it
           were
           necessary
           in
           a
           time
           of
           Reformation
           for
           a
           Minister
           of
           the
           Gospell
           to
           do
           what
           belonged
           to
           him
           to
           further
           it
           ,
           if
           it
           be
           necessary
           for
           a
           Minister
           of
           the
           Gospell
           to
           provide
           for
           the
           giving
           of
           his
           account
           at
           the
           day
           of
           Jesus
           Christ
           ,
           then
           it
           was
           necessary
           for
           me
           to
           fall
           in
           travell
           with
           my
           Exercitation
           and
           examen
           ;
           for
           all
           these
           ends
           and
           ties
           concurred
           in
           the
           writing
           and
           publishing
           of
           my
           Treatises
           .
           And
           therefore
           I
           am
           assured
           that
           what
           I
           did
           was
           so
           necessary
           ,
           that
           had
           I
           not
           done
           what
           I
           did
           ,
           I
           should
           neither
           have
           been
           faithfull
           to
           Christ
           ,
           nor
           to
           his
           people
           ,
           nor
           to
           the
           State
           ,
           nor
           to
           my
           own
           soule
           .
           I
           confesse
           my
           Book
           was
           untimely
           published
           in
           reference
           to
           my
           own
           preferment
           ,
           and
           outward
           peace
           .
           I
           saw
           few
           or
           none
           regarded
           for
           clearing
           of
           Truth
           :
           but
           popular
           Orators
           ,
           such
           as
           relate
           to
           great
           men
           ,
           or
           are
           usefull
           to
           uphold
           a
           Party
           ,
           are
           the
           men
           esteemed
           .
           I
           could
           not
           expect
           any
           other
           then
           opposition
           to
           my
           opinion
           ,
           being
           against
           such
           a
           stream
           of
           men
           .
           But
           I
           feared
           that
           of
           our
           Lord
           Christ
           ,
           
             He
             that
             is
             ashamed
             of
             me
             and
             my
             words
             in
             this
             adulterous
             and
             sinfull
             Generation
             ,
             of
             him
             shall
             the
             Son
             of
             man
             be
             ashamed
             when
             he
             shall
             come
             in
             his
             glory
             with
             his
             holy
             Angels
             .
          
           How
           nervous
           the
           disputation
           he
           mentions
           was
           ,
           I
           suppose
           the
           Doctor
           knowes
           not
           but
           by
           report
           ,
           forasmuch
           as
           I
           never
           perceived
           him
           present
           at
           it
           .
           The
           strength
           ,
           and
           substance
           of
           all
           the
           Arguments
           ,
           as
           well
           as
           my
           memory
           (
           who
           was
           then
           the
           respondent
           )
           could
           beare
           them
           away
           ,
           was
           faithfully
           digested
           by
           me
           in
           my
           Exercitation
           ,
           which
           was
           composed
           not
           long
           after
           in
           part
           upon
           occasion
           of
           that
           disputation
           .
           In
           which
           disputation
           I
           was
           so
           farre
           from
           finding
           cause
           to
           doubt
           of
           my
           Tenet
           ,
           that
           I
           professe
           sincerely
           both
           that
           disputation
           ,
           and
           the
           severall
           Answers
           of
           my
           learned
           Antagonists
           ,
           and
           reverend
           brethren
           Doctor
           Homes
           ,
           and
           Master
           Geree
           ,
           and
           Master
           Marshall
           have
           giuen
           me
           lesse
           cause
           to
           doubt
           of
           my
           Tenet
           ,
           especially
           sith
           Master
           Marshall
           Pag.
           116.
           of
           his
           Defence
           saies
           ,
           
             it
             was
             never
             asserted
             by
             him
             ,
             That
             the
             C●venant
             of
             saving
             Grace
             is
             made
             to
             Beleevers
             and
             their
             naturall
             seed
             ,
          
           and
           Pag.
           92.
           
           
             The
             command
             is
             the
             cause
             of
             the
             existence
             of
             the
             duty
             ,
             but
             the
             Covenant
             of
             Grace
             is
             the
             motive
             to
             it
             ,
          
           and
           Pag.
           182.
           he
           grants
           ,
           
             that
             the
             formall
             
             reason
          
           (
           which
           is
           the
           adequate
           reason
           )
           
             of
             the
             Iewes
             being
             Circumcised
             was
             the
             command
             of
             God
             ,
             the
             Covenant
             of
             Grace
             ,
             or
             their
             Church-state
             he
             only
             makes
             the
             motive
             to
             it
             ,
             and
             the
             thing
             it
             related
             to
             :
          
           which
           with
           many
           more
           concessions
           in
           his
           Defence
           ,
           and
           the
           others
           Answers
           I
           doubt
           not
           ,
           but
           if
           the
           Lord
           vouchi●ase
           me
           time
           and
           liberty
           to
           improve
           to
           the
           overthrow
           of
           his
           first
           and
           maine
           Argument
           ,
           and
           the
           inference
           he
           makes
           from
           the
           Texts
           of
           Scripture
           he
           brings
           to
           confirme
           it
           ,
           and
           consequently
           his
           whole
           Cause
           ,
           as
           he
           himselfe
           confesseth
           in
           his
           Sermon
           .
           Pag.
           26.
           
           And
           
             for
             giving
             me
             cause
             to
             suspend
             my
             〈◊〉
          
           ;
           if
           he
           mean
           by
           suspension
           ,
           stifling
           my
           doubts
           in
           mine
           own
           bosome
           ,
           and
           never
           imparting
           them
           to
           learned
           men
           for
           resolution
           ,
           it
           had
           been
           in
           my
           apprehension
           extreame
           imprudence
           ,
           if
           not
           stupidity
           ,
           to
           have
           let
           slip
           the
           opportunity
           of
           making
           known
           the
           reasons
           of
           my
           doubts
           in
           this
           juncture
           of
           time
           ,
           in
           which
           by
           Covenant
           the
           State
           was
           engaged
           
             to
             settle
             worship
             ,
             Catechizing
             ,
             confession
             of
             faith
             ,
             discipline
             according
             to
             Gods
             Word
             ,
          
           to
           each
           of
           which
           this
           point
           is
           of
           no
           small
           moment
           :
           if
           he
           meane
           by
           suspending
           my
           Tenet
           the
           not
           printing
           my
           writings
           ,
           neither
           am
           I
           justly
           to
           be
           blamed
           therein
           considering
           how
           long
           I
           waited
           and
           yet
           never
           received
           any
           resolution
           ,
           and
           after
           I
           say
           not
           ,
           a
           moneth
           only
           ,
           but
           ten
           moneths
           at
           least
           waiting
           for
           an
           answer
           about
           my
           motion
           to
           Master
           Marshall
           in
           the
           Epilogue
           of
           my
           Examen
           ,
           it
           was
           plainly
           rejected
           .
           And
           though
           Master
           Marshall
           excuseth
           himselfe
           by
           relating
           that
           
             I
             declared
             to
             him
             ,
             that
             I
             could
             ,
             and
             that
             I
             intimated
             to
             him
             I
             would
             keep
             the
             opinion
             private
             to
             my selfe
          
           (
           in
           which
           either
           his
           memory
           or
           his
           apprehension
           were
           defective
           )
           
             and
             therefore
             took
             no
             further
             thought
             of
             examining
             my
             Treatises
             ,
          
           yet
           I
           suppose
           it
           concerned
           Master
           Marshall
           for
           many
           reasons
           to
           have
           contrived
           some
           course
           for
           my
           satisfaction
           ,
           or
           the
           abatement
           of
           height
           of
           pride
           ,
           and
           confidence
           which
           the
           perturbation
           of
           his
           mind
           ,
           rather
           then
           the
           true
           intelligence
           of
           my
           spirit
           in
           that
           businesse
           made
           him
           imagine
           in
           my
           writings
           .
           As
           for
           the
           unseasonablenesse
           in
           politicke
           respects
           (
           though
           I
           do
           not
           take
           upon
           me
           in●ight
           therein
           )
           yet
           so
           farre
           as
           my
           reason
           is
           able
           to
           discerne
           ,
           it
           could
           never
           have
           come
           more
           seasonably
           ,
           to
           have
           a
           matter
           of
           such
           moment
           discussed
           ,
           while
           Reformation
           ,
           and
           Lawes
           confirming
           it
           were
           yet
           
             in
             fieri
          
           ,
           all
           men
           knowing
           ,
           that
           it
           is
           too
           late
           to
           speake
           ,
           when
           the
           Legislative
           power
           hath
           fully
           enacted
           a
           Law.
           And
           whereas
           Master
           Marshall
           saies
           ,
           
             he
             verily
             thought
             I
             would
             have
             
             〈◊〉
             q●iet
             by
             down
             ,
             preached
             ,
             kept
             my
             opinion
             to
             my self
             ,
             and
             not
             have
             any
             further
             appeared
             (
             especially
             at
             this
             time
             )
             to
             encrease
             the
             flame
             of
             〈…〉
             ,
          
           I
           answer
           .
           For
           my
           quiet
           sitting
           down
           ,
           and
           preaching
           Christ
           ,
           I
           can
           boldly
           and
           cheerefully
           appeale
           to
           my
           Auditors
           of
           these
           Honourable
           Societies
           whereof
           not
           a
           few
           are
           eminent
           persons
           in
           the
           Honourable
           house
           of
           Commons
           .
           For
           my
           app●●ring
           at
           this
           time
           I
           have
           given
           reasons
           ,
           which
           I
           suppose
           conscientious
           men
           will
           conceive
           weighty
           ,
           yea
           and
           preponderating
           〈◊〉
           divisions
           that
           may
           happen
           if
           that
           of
           Augustine
           be
           true
           ,
           〈…〉
           .
           Nor
           do
           I
           know
           that
           any
           such
           divisions
           or
           confusions
           have
           happened
           by
           reason
           of
           my
           Te●●ises
           ,
           or
           are
           likely
           to
           happen
           ,
           but
           rather
           the
           contrary
           .
           And
           if
           any
           divisions
           be
           now
           about
           that
           opinion
           they
           were
           afore
           my
           Treatises
           were
           published
           ,
           and
           if
           they
           encrease
           they
           are
           rather
           to
           be
           imputed
           to
           the
           violence
           of
           those
           Preachers
           ,
           who
           instigate
           the
           Magistrate
           to
           ex●●pate
           such
           as
           Heretickes
           ,
           who
           hold
           the
           opinion
           ,
           then
           to
           me
           ,
           who
           by
           practice
           and
           profession
           do
           hold
           Communion
           with
           them
           ,
           that
           differ
           from
           me
           ,
           and
           abhorse
           separation
           from
           my
           〈…〉
           this
           regard
           .
           Nor
           do
           I
           doubt
           but
           that
           if
           it
           were
           not
           for
           the
           rigous
           of
           many
           Preachers
           ,
           a
           way
           might
           be
           found
           for
           Reformation
           in
           this
           matter
           without
           such
           a
           flame
           of
           division
           and
           confusion
           ,
           as
           Master
           Marshall
           apprehends
           .
           But
           I
           wish
           that
           as
           in
           Germany
           the
           rigidnesse
           of
           some
           men
           was
           the
           destruction
           of
           the
           Protestants
           there
           ,
           so
           it
           happen
           not
           in
           like
           manner
           in
           England
           .
        
         
           
             Another
             objection
             I
             meet
             with
             is
             ,
             that
             I
             have
             printed
             my
             Treatises
             contrary
             to
             the
             int●mation
             ,
          
           
           
             or
             (
             as
             some
             alleage
             )
             promise
             I
             made
             to
             Master
          
           Marshall
           :
           
             which
             Master
          
           Marshall
           
             writing
             to
             me
             thus
             expresseth
             ▪
             Pag.
          
           1
           ,
           2.
           
             of
             his
             Defence
          
           .
           But
           when
           after
           some
           friendly
           conference
           with
           you
           ,
           you
           declared
           to
           me
           ,
           that
           if
           you
           might
           enjoy
           liberty
           to
           exercise
           your
           Minist●ry
           in
           some
           place
           ,
           where
           you
           should
           not
           be
           put
           upon
           the
           practice
           of
           baptizing
           of
           Infants
           ,
           you
           could
           (
           yea
           and
           intimated
           to
           〈◊〉
           that
           you
           would
           )
           keep
           this
           opinion
           privat●
           to
           your selfe
           ,
           provided
           only
           ,
           that
           of
           any
           should
           preach
           in
           your
           pulpit
           for
           the
           baptizing
           of
           them
           ,
           you
           should
           take
           your selfe
           bound
           in
           the
           same
           place
           to
           preach
           against
           it
           ;
           otherwise
           m●ns
           preaching
           or
           printing
           abroad
           should
           be
           no
           provocation
           to
           you
           .
           
             And
             Pag.
          
           244.
           
           Master
           Marshall
           
             faith
             thus
          
           .
           For
           even
           to
           
             New
             England
          
           have
           some
           sent
           your
           writings
           ,
           and
           sufficiently
           in
           them
           showed
           your
           scorne
           of
           Master
           
             Thomas
             Goodwin
          
           ,
           
           Master
           Vines
           and
           my selfe
           ,
           as
           our
           friends
           do
           from
           thence
           write
           unto
           us
           .
        
         
           That
           I
           may
           clearely
           and
           fully
           answer
           this
           charge
           ,
           and
           the
           former
           ,
           and
           state
           my selfe
           ,
           and
           proceedings
           right
           in
           the
           thoughts
           of
           men
           ,
           I
           think
           it
           necessary
           to
           make
           this
           following
           Declaration
           .
           It
           hapned
           that
           in
           the
           yeare
           1627.
           reading
           the
           Catechisme
           Lecture
           at
           
             Magdalen
             Hall
          
           in
           Oxford
           ,
           and
           having
           occasion
           in
           one
           of
           my
           Lectures
           to
           examine
           whether
           there
           be
           such
           a
           priviledge
           to
           the
           children
           of
           Beleevers
           ,
           that
           they
           should
           be
           accounted
           to
           belong
           to
           the
           Covenant
           ,
           and
           Church
           of
           God
           ,
           I
           found
           not
           sufficient
           ground
           either
           from
           Gen.
           17.
           7.
           or
           from
           the
           institution
           of
           Circumcision
           for
           the
           affirmative
           in
           that
           question
           .
           The
           substance
           of
           my
           reasons
           then
           against
           the
           Argument
           drawn
           from
           Circumcision
           to
           baptisme
           ,
           I
           have
           compacted
           in
           that
           short
           discourse
           ,
           which
           is
           part
           .
           2
           ,
           §
           .
           8.
           
           Pag.
           29.
           of
           my
           Examen
           ,
           and
           begins
           at
           those
           words
           ,
           I
           dare
           not
           assent
           &c.
           
           Which
           being
           the
           chiefe
           thing
           I
           stand
           upon
           .
           I
           wonder
           Master
           Marshall
           so
           lightly
           passeth
           over
           calling
           it
           a
           tedious
           discourse
           ,
           altering
           my
           words
           ,
           and
           saying
           nothing
           to
           the
           reason
           I
           bring
           .
           Wherefore
           then
           ,
           and
           since
           I
           declined
           the
           urging
           of
           those
           reasons
           for
           it
           ,
           and
           wholly
           rested
           on
           1
           Cor.
           7.
           14.
           conceiving
           that
           those
           words
           [
           
             but
             now
             are
             they
             holy
          
           ]
           did
           import
           that
           priviledge
           to
           the
           children
           of
           a
           Beleeving
           Parent
           .
           And
           accordingly
           practised
           baptizing
           of
           Infants
           upon
           the
           warrant
           of
           that
           Text
           only
           ,
           as
           I
           often
           told
           my
           Auditors
           at
           Lemster
           in
           Hereford-shire
           ,
           which
           some
           now
           about
           the
           City
           can
           witnesse
           .
           It
           happened
           after
           I
           was
           necessitated
           to
           leave
           my
           place
           through
           the
           violence
           of
           the
           Kings
           Party
           ,
           after
           much
           wandring
           up
           and
           down
           with
           much
           danger
           to
           me
           and
           mine
           I
           came
           to
           the
           City
           of
           Bristoll
           ,
           and
           there
           preached
           for
           halfe
           a
           yeare
           ,
           in
           which
           time
           in
           dispute
           with
           an
           Antipaedobaptist
           ,
           I
           urged
           that
           Text
           1
           Cor.
           7.
           14.
           which
           he
           answered
           with
           so
           much
           evidence
           ,
           as
           that
           although
           I
           did
           not
           fully
           assent
           unto
           him
           ,
           yet
           as
           one
           that
           durst
           not
           oppose
           Truth
           who
           ever
           brought
           it
           ,
           I
           resolved
           with
           my selfe
           to
           consider
           that
           matter
           more
           full
           ,
           and
           to
           that
           end
           being
           enfeebled
           with
           labour
           in
           preaching
           ,
           and
           griefe
           by
           reason
           of
           the
           publike
           losses
           at
           that
           time
           ,
           and
           advised
           by
           my
           Physitian
           to
           remove
           out
           of
           Bristoll
           ,
           understanding
           the
           Assembly
           was
           to
           sit
           in
           Iuly
           1643.
           
           I
           resolved
           to
           adventure
           a
           journey
           to
           London
           through
           Wiltshire
           ,
           to
           conferre
           with
           my
           Brethren
           of
           the
           Assembly
           ,
           and
           by
           the
           advantage
           of
           Books
           in
           
           London
           to
           make
           further
           search
           into
           that
           point
           .
           It
           pleased
           God
           to
           stop
           my
           journey
           then
           by
           that
           sad
           ,
           and
           unexpected
           overthrow
           neere
           Devizes
           ,
           which
           necessitated
           me
           to
           get
           away
           from
           Bristoll
           by
           Sea
           into
           Pembrokeshire
           .
           While
           I
           was
           there
           I
           chanced
           to
           meet
           with
           
             Vessius
             his
             theses
             de
             poedobaptismo
          
           ,
           and
           therin
           reading
           Cyprians
           and
           others
           of
           the
           Ancients
           Testimonies
           ,
           I
           suspected
           that
           in
           point
           of
           antiquity
           the
           matter
           was
           not
           so
           cleare
           as
           I
           had
           taken
           it
           ,
           but
           weighing
           those
           passages
           ,
           I
           conceived
           that
           the
           Ancients
           held
           only
           baptizing
           of
           Infants
           in
           the
           case
           of
           supposed
           necessity
           ,
           conceiving
           that
           by
           baptisme
           Grace
           was
           given
           ,
           and
           that
           all
           are
           to
           be
           saved
           from
           perishing
           and
           after
           in
           processe
           of
           time
           it
           became
           ordinary
           .
        
         
           Wherefore
           I
           resolved
           if
           ever
           I
           came
           to
           London
           ,
           to
           search
           further
           into
           those
           two
           points
           of
           the
           meaning
           of
           1
           Cor.
           7.
           14.
           and
           the
           History
           of
           Paedobaptisme
           ,
           and
           accordingly
           God
           having
           brought
           my
           wife
           and
           children
           with
           much
           difficulty
           to
           me
           after
           a
           second
           plunder
           ,
           and
           by
           remarkable
           providence
           turning
           the
           wind
           against
           the
           Ships
           when
           they
           went
           without
           us
           bringing
           us
           out
           of
           Pembrokshire
           the
           day
           before
           it
           was
           appointed
           by
           the
           Kings
           Forces
           to
           send
           to
           apprehend
           me
           ,
           making
           the
           wind
           serve
           for
           a
           speedy
           voyage
           in
           foure
           dayes
           from
           Milford
           Haven
           to
           the
           Downes
           ,
           presently
           upon
           the
           receiving
           us
           into
           the
           Ship
           (
           which
           I
           hope
           I
           shall
           ever
           remember
           to
           the
           praise
           of
           our
           God
           )
           being
           come
           to
           
             London
             September
          
           22.
           1643.
           
           I
           applied
           my selfe
           to
           enquire
           into
           the
           points
           forenamed
           .
           It
           happened
           that
           whereas
           I
           had
           this
           prejudice
           against
           the
           interpreting
           of
           the
           holinesse
           of
           the
           children
           1
           Cor.
           7.
           14.
           of
           Legitimation
           that
           no
           learned
           Protestant
           had
           so
           expounded
           it
           ,
           meeting
           with
           〈◊〉
           his
           notes
           not
           long
           before
           printed
           at
           Cambridge
           ,
           I
           found
           him
           of
           that
           opinion
           ,
           and
           after
           him
           Musculus
           and
           Melancthon
           ;
           and
           finding
           that
           the
           Sanctification
           in
           the
           forepart
           of
           the
           verse
           ,
           must
           be
           understood
           of
           lawfull
           copulation
           ,
           expressed
           by
           Beza
           thus
           ,
           
             Fidelis
             uxor
             potest
             cum
             infideli
             marito
             bona
             conscientia
             consuescere
             ,
          
           which
           sense
           only
           was
           sutable
           to
           the
           case
           resolved
           by
           the
           Apostle
           whether
           they
           might
           still
           continue
           together
           ,
           I
           observed
           that
           the
           Apostle
           speaking
           of
           the
           unbeleeving
           party
           mentions
           his
           unbeliefe
           ,
           but
           when
           he
           mentions
           the
           Beleever
           ,
           expresseth
           only
           the
           relation
           of
           husband
           and
           wife
           ,
           and
           that
           the
           reason
           of
           the
           Apostle
           to
           prove
           their
           lawfull
           copulation
           is
           an
           Argument
           
             ab
             absurdo
          
           and
           including
           this
           proposition
           .
           
             All
             those
             children
             whereof
             one
             of
             the
             parents
             is
             not
             
             sanctified
             to
             the
             other
             by
             lawfull
             cepulaetion
             are
             ●nclea●e
             ,
          
           which
           being
           expounded
           of
           federall
           uncleanesse
           were
           false
           ,
           and
           is
           only
           true
           of
           bastardy
           ,
           I
           concluded
           ,
           that
           it
           was
           the
           meaning
           of
           the
           Apostle
           ,
           and
           could
           be
           no
           other
           .
           Whereupon
           when
           in
           a
           meeting
           of
           Ministers
           in
           the
           City
           of
           London
           ,
           the
           question
           was
           propounded
           what
           Scripture
           there
           was
           for
           Infant-baptisme
           ,
           I
           told
           my
           Breth●●n
           plainly
           ,
           that
           I
           doubted
           there
           was
           none
           .
           This
           occasioned
           the
           Dispute
           Doctor
           Homes
           speakes
           of
           which
           happened
           about
           January
           1643.
           
           Concerning
           which
           though
           some
           gave
           out
           I
           was
           satisfied
           by
           it
           ,
           others
           that
           I
           was
           so
           convinced
           ,
           that
           I
           had
           nothing
           to
           say
           ,
           yet
           the
           truth
           is
           ,
           this
           was
           all
           the
           ground
           of
           those
           reports
           ,
           that
           having
           at
           first
           stood
           upon
           it
           that
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           of
           such
           Matth.
           19.
           14.
           
           ]
           was
           meant
           only
           of
           such
           like
           ,
           it
           being
           urged
           that
           then
           it
           could
           not
           be
           a
           reason
           ,
           why
           they
           should
           suffer
           those
           children
           to
           be
           brought
           to
           Christ
           ,
           I
           yeelded
           that
           it
           was
           to
           be
           expounded
           as
           Beza
           expounded
           it
           ,
           
             horum
             &
             similium
             ut
             supra
          
           ,
           as
           I
           expresse
           in
           my
           Exercitation
           ,
           and
           further
           granted
           that
           if
           when
           Christ
           saith
           [
           
             of
             these
             is
             the
             Kingdom
             of
             God
          
           ]
           he
           meant
           of
           their
           present
           state
           of
           regeneration
           they
           might
           be
           baptized
           ,
           but
           that
           our
           Saviour
           meant
           it
           of
           their
           present
           state
           I
           did
           not
           grant
           :
           and
           I
           further
           yeelded
           that
           I
           should
           not
           sticke
           at
           the
           baptisme
           of
           an
           Infant
           concerning
           whom
           I
           should
           be
           certified
           from
           God
           that
           it
           was
           actually
           regenerate
           ,
           and
           beleeving
           ,
           meaning
           no
           more
           but
           this
           ,
           that
           such
           a
           certificate
           would
           warrant
           me
           in
           such
           a
           case
           to
           baptize
           ,
           it
           being
           all
           one
           with
           a
           profession
           of
           faith
           ,
           as
           signes
           made
           by
           a
           dumbe
           person
           that
           he
           was
           a
           Christian
           would
           warrant
           his
           baptisme
           .
           This
           concession
           being
           made
           meerely
           upon
           a
           supposition
           of
           an
           extraordinary
           revelation
           ,
           first
           Ma●ter
           B●●ke
           ,
           and
           after
           him
           Master
           Marshall
           have
           often
           urged
           ,
           though
           they
           have
           been
           often
           tould
           ,
           that
           a
           common
           rule
           cannot
           be
           drawn
           from
           an
           extraordinary
           case
           .
           Not
           long
           after
           that
           Conference
           ,
           my
           most
           loving
           and
           reverend
           Father
           in
           law
           Master
           
             Henry
             Scudder
          
           fearing
           the
           event
           of
           this
           matter
           ,
           after
           some
           writing
           that
           past
           betweene
           us
           ,
           advised
           me
           to
           draw
           up
           the
           reasons
           of
           my
           doubts
           ,
           and
           he
           undertook
           to
           present
           them
           to
           the
           Committee
           chosen
           (
           as
           I
           conceived
           it
           )
           to
           give
           satisfaction
           about
           that
           point
           ,
           which
           I
           conceived
           might
           well
           be
           by
           the
           leave
           of
           the
           Parliament
           ,
           as
           the
           appointing
           the
           Assembly
           to
           give
           satisfaction
           about
           some
           doubts
           in
           taking
           the
           Covenant
           .
           And
           if
           the
           Committee
           as
           a
           Committe
           could
           not
           do
           it
           
           (
           which
           I
           suppose
           they
           might
           have
           done
           by
           communicating
           what
           after
           debate
           was
           prepared
           for
           the
           Assembly
           ,
           which
           I
           presume
           was
           ,
           certainly
           it
           should
           have
           been
           accurately
           done
           with
           examination
           of
           what
           could
           be
           objected
           ,
           afore
           those
           Articles
           in
           the
           Directory
           about
           this
           matter
           were
           passed
           )
           yet
           particular
           members
           might
           have
           done
           somewhat
           to
           satisfie
           me
           ,
           who
           would
           have
           been
           then
           ,
           and
           shall
           be
           yet
           satisfied
           with
           one
           convincing
           argument
           ,
           that
           it
           was
           Christs
           appointment
           ,
           that
           the
           Infants
           of
           Beleevers
           ,
           because
           they
           are
           borne
           of
           Beleever
           are
           to
           be
           baptized
           .
           According
           to
           the
           advise
           given
           in
           a
           short
           space
           ,
           I
           first
           drew
           up
           the
           nine
           first
           Arguments
           in
           my
           Exercitation
           ,
           which
           were
           delivered
           as
           I
           relate
           in
           my
           Examen
           in
           February
           and
           March
           1643.
           and
           after
           in
           Iuly
           following
           ,
           the
           other
           three
           .
           Which
           I
           said
           in
           my
           Examen
           were
           delivered
           to
           Master
           Tuckney
           ,
           but
           Master
           Marshall
           tels
           me
           he
           doth
           deny
           it
           ,
           yet
           I
           conceive
           my
           Father
           Scudder
           told
           me
           so
           ,
           who
           I
           am
           sure
           would
           speake
           truth
           ,
           and
           when
           I
           read
           that
           to
           him
           he
           did
           not
           correct
           me
           in
           it
           ,
           and
           Master
           
             Thomas
             Goodwin
          
           still
           saies
           he
           had
           them
           after
           Master
           Tuckney
           had
           perused
           them
           .
           Besides
           these
           Papers
           ,
           that
           satisfaction
           might
           more
           compendiously
           be
           given
           me
           at
           the
           motion
           of
           my
           reverend
           Father
           in
           law
           ,
           I
           set
           down
           in
           one
           page
           of
           a
           Paper
           in
           quarto
           ,
           the
           maine
           ground
           of
           my
           doubt
           ,
           and
           delivered
           it
           to
           him
           ,
           whether
           he
           communicated
           it
           to
           any
           else
           I
           know
           not
           :
           my
           end
           was
           that
           satisfaction
           to
           me
           might
           more
           easily
           be
           procured
           .
           This
           short
           thing
           I
           after
           put
           in
           my
           Examen
           ,
           Part.
           2.
           
           §
           .
           8.
           as
           I
           said
           above
           ,
           which
           Master
           Marshall
           calls
           a
           tedious
           discourse
           ,
           though
           it
           containes
           lesse
           then
           forty
           lines
           ,
           and
           if
           it
           had
           been
           well
           answered
           ,
           might
           have
           eased
           Master
           Marshall
           of
           the
           rest
           of
           his
           labour
           .
           Now
           the
           Papers
           before
           named
           ,
           I
           perceived
           were
           tossed
           up
           and
           down
           from
           one
           to
           another
           ,
           and
           it
           seemes
           Master
           Edwards
           the
           Controversie
           Lecturer
           at
           Christ-Church
           got
           them
           ,
           and
           picking
           out
           some
           passages
           ,
           but
           concealing
           others
           that
           would
           have
           cleared
           them
           under
           pretence
           of
           refuting
           them
           ,
           with
           the
           writing
           of
           another
           which
           he
           joyned
           with
           mine
           ,
           meerly
           abused
           me
           in
           the
           Pulpit
           at
           Christ-Church
           :
           which
           I
           immediately
           charged
           him
           with
           after
           his
           Sermon
           in
           the
           Vestry
           ,
           and
           he
           only
           excused
           it
           by
           telling
           me
           he
           named
           me
           not
           ,
           though
           there
           were
           sundry
           Ministers
           there
           that
           knew
           he
           meant
           me
           .
           But
           this
           it
           seemes
           is
           like
           Master
           Edwards
           his
           justice
           to
           other
           men
           .
           In
           this
           time
           I
           attended
           Master
           
             Thomas
             Goodwins
          
           Lectures
           
           about
           that
           Argument
           ,
           had
           the
           patience
           to
           heare
           Master
           Edwards
           his
           discourse
           at
           
             Christ
             Church
          
           ,
           and
           read
           many
           Treatises
           and
           Sermons
           ,
           in
           many
           of
           which
           I
           found
           rather
           invectives
           than
           arguments
           .
           It
           happened
           that
           the
           Parishioners
           of
           Fanchurch
           became
           disaffected
           to
           me
           ,
           and
           refused
           to
           heare
           me
           ,
           though
           I
           medled
           not
           at
           all
           with
           that
           matter
           in
           the
           Pulpit
           ,
           and
           I
           perceived
           my
           maintenance
           was
           likely
           to
           be
           withdrawn
           at
           the
           end
           of
           the
           yeare
           .
           Hereupon
           one
           of
           the
           Assembly
           my
           loving
           friend
           ,
           understanding
           that
           the
           Honourable
           Societies
           of
           the
           Temples
           wanted
           a
           Preacher
           ,
           sollicited
           the
           bringing
           of
           me
           thither
           .
           But
           the
           matter
           was
           by
           the
           Honourable
           House
           of
           Commons
           referred
           to
           the
           Assembly
           ,
           who
           chose
           a
           Committee
           to
           nominate
           a
           Preacher
           for
           them
           ,
           of
           which
           Committee
           Master
           Marshall
           was
           one
           ,
           by
           whom
           I
           was
           rejected
           .
           Presently
           after
           which
           rejection
           ,
           having
           occasion
           of
           businesse
           in
           the
           behalfe
           of
           some
           godly
           Pembrokeshire
           Ministers
           ,
           with
           that
           worthy
           Gentleman
           Master
           
             Iohn
             W●i●e
          
           Chaire-man
           of
           the
           Committee
           for
           plundered
           Ministers
           ,
           he
           would
           needs
           argue
           with
           me
           about
           that
           point
           of
           Infant-baptisme
           ,
           and
           after
           some
           dispute
           ,
           he
           desired
           to
           have
           my
           answer
           to
           his
           argument
           in
           writing
           .
           Which
           occasion
           I
           tooke
           to
           lay
           open
           my
           condition
           to
           him
           in
           a
           Letter
           ,
           which
           begot
           no
           other
           fruit
           but
           a
           little
           Treatise
           intituled
           ,
           Infants
           Baptisme
           proved
           lawfull
           by
           Scripture
           .
           Shortly
           after
           in
           August
           1644.
           
           I
           met
           with
           Master
           Marshal's
           Sermon
           ,
           and
           finding
           the
           vehemency
           of
           his
           spirit
           against
           Antipaedobaptists
           ,
           and
           having
           had
           experience
           both
           of
           his
           ,
           and
           Master
           Whites
           inflexiblenesse
           by
           my
           former
           writings
           ,
           and
           seeing
           no
           likelihood
           of
           imploiment
           and
           maintenance
           for
           me
           and
           mine
           ,
           except
           I
           would
           gather
           a
           separated
           Church
           ,
           which
           I
           durst
           not
           do
           ▪
           as
           not
           knowing
           how
           to
           justifie
           such
           a
           practice
           ,
           I
           resolved
           to
           make
           a
           full
           answer
           to
           Master
           Marshals
           Sermon
           ,
           and
           finished
           it
           November
           11.
           and
           having
           with
           much
           difficulty
           transcribed
           one
           Copy
           ,
           and
           gotten
           another
           written
           for
           me
           ,
           I
           sent
           my
           own
           to
           Master
           Marshall
           ,
           who
           received
           it
           December
           9
           1644.
           
           About
           a
           fortnight
           after
           Master
           Marshall
           sent
           me
           word
           ,
           that
           he
           would
           find
           a
           time
           to
           speake
           with
           me
           :
           I
           sent
           him
           word
           ,
           that
           for
           the
           returning
           answer
           to
           my
           writing
           ,
           I
           would
           not
           straiten
           him
           ;
           but
           forasmuch
           as
           by
           his
           rejecting
           me
           I
           missed
           being
           nominated
           to
           the
           Temple
           ,
           and
           I
           was
           then
           brought
           to
           great
           straights
           ,
           I
           requested
           that
           he
           would
           declare
           as
           occasion
           should
           offer
           it selfe
           ,
           whether
           he
           held
           
           me
           fit
           for
           the
           Ministery
           or
           not
           ,
           notwithstanding
           my
           dissent
           from
           him
           in
           that
           point
           .
           His
           answer
           was
           ,
           he
           desired
           to
           know
           first
           whether
           I
           would
           keep
           my
           opinion
           to
           my selfe
           .
           I
           returned
           this
           answer
           in
           writing
           by
           my
           Father
           
             Scudder
             .
             I
             request
             you
             to
             returne
             this
             answer
             to
             Master
          
           Marshall
           ,
           
             that
             whereas
             I
             requested
             him
             to
             declare
             whether
             he
             thought
             me
             fit
             for
             the
             Ministery
             or
             not
             ,
             notwithstanding
             my
             dissent
             abo●t
             Poedobaptism
             ,
             and
             he
             demands
             of
             me
             a
             promise
             of
             silence
             in
             that
             point
             ,
             I
             conceive
             he
             is
             bound
             by
             the
             rules
             of
             justice
             ,
             mercy
             ,
             and
             prudence
             to
             do
             it
             without
             requiring
             that
             condition
             ,
             and
             that
             he
             hath
             no
             reason
             to
             be
             jealous
             of
             me
             considering
             my
             carriage
             in
             this
             matter
             .
             Neverthelesse
             when
             I
             shall
             understand
             what
             promise
             he
             would
             have
             from
             me
             ,
             and
             what
             is
             intended
             to
             be
             done
             by
             him
             for
             the
             discussing
             the
             point
             ,
             and
             clearing
             of
             Truth
             ,
             to
             which
             I
             ought
             not
             be
             wanting
             ,
             and
             what
             advantage
             I
             may
             have
             by
             his
             agency
             for
             my
             imployment
             and
             maintenance
             ,
             I
             shall
             give
             him
             a
             punctuall
             answer
             ,
             and
             am
             resolved
             for
             peace
             sake
             to
             yeeld
             as
             farre
             as
             I
             may
             without
             v●●lating
             the
             solemne
             Covenant
             I
             have
             taken
             ,
             and
             betraying
             truth
             and
             innocency
             .
             Decem.
          
           26.
           
           This
           begat
           the
           friendly
           conference
           mentioned
           by
           Master
           Marshall
           ,
           which
           was
           Decem.
           30.
           1644.
           in
           the
           morning
           afore
           the
           Assembly
           sate
           .
           At
           the
           very
           beginning
           of
           that
           Conference
           ,
           Master
           Marshall
           having
           this
           last
           written
           message
           in
           his
           hand
           ,
           &
           reading
           those
           words
           ,
           [
           
             and
             he
             demands
             of
             me
             a
             promise
             of
             silence
             in
             that
             point
          
           ]
           told
           me
           
             that
             he
             did
             not
             demand
             of
             me
             a
             promise
             of
             silence
             in
             that
             point
             ;
             for
             that
             was
             beyond
             his
             line
             :
          
           this
           was
           his
           very
           expression
           .
           As
           soon
           as
           ever
           I
           heard
           those
           words
           ,
           I
           conceived
           my selfe
           freed
           from
           the
           snare
           I
           most
           feared
           of
           making
           a
           promise
           ,
           which
           as
           the
           case
           might
           stand
           ,
           I
           could
           not
           keep
           with
           a
           good
           conscience
           .
           Then
           Master
           Marshall
           spake
           to
           this
           effect
           ,
           that
           
             yet
             for
             the
             satisfaction
             of
             those
             who
             should
             enquire
             of
             him
             concerning
             me
             ,
             he
             desired
             to
             know
             my
             intentions
             .
          
           Whereupon
           I
           dealt
           freely
           ,
           that
           I
           intended
           not
           to
           publish
           my
           opinion
           in
           the
           Pulpit
           ,
           if
           I
           might
           be
           where
           I
           should
           not
           be
           put
           to
           baptize
           :
           for
           I
           conceived
           it
           not
           likely
           ,
           that
           there
           would
           be
           a
           Reformation
           of
           that
           thing
           in
           this
           Age
           ,
           there
           having
           been
           so
           long
           a
           practise
           of
           Infant-Baptisme
           ,
           and
           such
           a
           prejudice
           in
           men
           against
           the
           opposers
           of
           it
           :
           yet
           I
           told
           him
           that
           if
           any
           should
           preach
           to
           that
           people
           I
           had
           charge
           of
           ,
           that
           which
           I
           conceived
           to
           be
           an
           errour
           ,
           I
           did
           resolve
           to
           oppose
           it
           there
           ,
           otherwise
           other
           mens
           preaching
           abroad
           should
           be
           no
           provocation
           to
           me
           :
           So
           that
           it
           is
           cleare
           ,
           I
           made
           
           no
           promise
           ,
           and
           that
           intimation
           of
           mine
           intentions
           which
           I
           made
           was
           only
           ,
           that
           I
           intended
           not
           to
           preach
           my
           opinion
           in
           that
           place
           unlesse
           provoked
           there
           .
           And
           this
           any
           man
           may
           perceive
           was
           my
           meaning
           by
           Master
           Marshals
           owne
           relation
           ,
           in
           which
           the
           prov●●
           is
           rightly
           expressed
           ;
           
             That
             if
             any
             should
             preach
             in
             my
             Pulpit
             for
             baptizing
             Infants
             ,
             I
             tooke
             my selfe
             bound
             in
             the
             same
             place
             to
             preach
             against
             it
             ,
             otherwise
             mens
             preaching
             or
             printing
             abroad
             should
             be
             no
             provocation
             to
             me
          
           ;
           to
           wit
           ,
           to
           preach
           that
           opinion
           in
           that
           place
           .
           And
           whereas
           Master
           Marshall
           alleadgeth
           this
           for
           his
           
             Quietus
             est
          
           ,
           he
           might
           have
           remembred
           ,
           that
           I
           told
           him
           in
           expresse
           termes
           ,
           that
           it
           Lawes
           were
           likely
           to
           be
           enacted
           to
           make
           the
           deniall
           of
           Infant-Baptisme
           penall
           ,
           I
           held
           my selfe
           bound
           in
           conscience
           to
           appeare
           in
           publique
           about
           that
           matter
           :
           yea
           ,
           and
           Master
           Marshall
           told
           me
           he
           intended
           me
           some
           animadversions
           on
           my
           Examen
           ;
           whence
           it
           may
           be
           collected
           ,
           that
           neither
           Master
           Marshall
           nor
           my selfe
           had
           agreed
           to
           lay
           aside
           the
           dispute
           it selfe
           .
           It
           is
           true
           ,
           Master
           Marshall
           did
           endeavour
           to
           possesse
           me
           with
           this
           ,
           
             That
             Reformation
             of
             Congregations
             might
             be
             without
             altering
             the
             use
             of
             Infant-Baptisme
             .
          
           To
           which
           I
           answered
           ,
           that
           though
           much
           might
           be
           done
           other
           wayes
           ,
           yet
           it
           would
           never
           be
           right
           ,
           till
           Christs
           way
           of
           baptizing
           were
           restored
           .
           About
           two
           houres
           after
           ,
           Master
           Marshall
           comming
           to
           me
           ,
           in
           the
           presence
           of
           Master
           
             Obadiah
             Sedgwicke
          
           ,
           repeating
           the
           intimation
           of
           my
           intention
           aforenamed
           ,
           with
           the
           proviso
           ,
           told
           me
           ,
           
             he
             would
             give
             testimony
             in
             my
             behalfe
             as
             I
          
           desired
           .
           Upon
           this
           I
           parted
           with
           Master
           Marshall
           ,
           and
           Master
           Sedgewicke
           walking
           with
           me
           ,
           commended
           my
           proceeding
           in
           that
           matter
           ,
           and
           made
           a
           notion
           to
           me
           ,
           which
           came
           to
           nothing
           .
           Upon
           this
           I
           went
           home
           very
           chearfull
           ,
           not
           only
           because
           I
           prized
           amity
           with
           Master
           Marshall
           ,
           and
           there
           was
           a
           likely
           way
           of
           my
           imploiment
           and
           maintenance
           ;
           but
           chiefly
           because
           I
           was
           freed
           from
           that
           I
           feared
           ,
           as
           a
           snare
           ,
           the
           promise
           of
           silence
           ,
           and
           there
           were
           great
           hopes
           that
           my
           brethren
           in
           the
           Ministery
           would
           not
           be
           rigid
           in
           ejecting
           out
           of
           the
           Ministery
           and
           Communion
           ,
           those
           that
           dissented
           from
           them
           in
           that
           point
           ,
           and
           so
           separation
           and
           mutuall
           persecution
           might
           be
           prevented
           (
           which
           was
           and
           is
           still
           the
           great
           feare
           that
           possesseth
           my
           spirit
           )
           and
           liberty
           might
           in
           time
           be
           given
           for
           the
           shining
           forth
           of
           the
           light
           in
           this
           thing
           ,
           and
           by
           degrees
           Reformation
           might
           be
           perfected
           ,
           which
           I
           conceived
           the
           only
           safe
           and
           happy
           way
           .
           Upon
           
           these
           considerations
           I
           acquainted
           sundry
           of
           my
           near
           friends
           with
           this
           mercy
           of
           God
           to
           me
           ,
           and
           being
           requested
           to
           joyne
           in
           keeping
           a
           day
           of
           Thanksgiving
           at
           
             Anth●l●●
             ,
             I
             〈◊〉
          
           1.
           following
           for
           publique
           mercies
           ,
           I
           made
           a
           speciall
           memento
           in
           my
           booke
           of
           speciall
           passages
           of
           my
           life
           ,
           to
           blesse
           God
           that
           day
           for
           the
           conference
           I
           had
           with
           Master
           Marshall
           in
           peace
           and
           amity
           :
           What
           Master
           Marshall
           did
           after
           for
           me
           I
           do
           not
           well
           know
           ,
           I
           beleeve
           he
           did
           as
           he
           promised
           ,
           and
           after
           a
           triall
           of
           me
           three
           Lords-daies
           at
           the
           Temple
           ,
           I
           was
           in
           the
           end
           of
           Ianuary
           chosen
           by
           the
           Treasurers
           ,
           and
           and
           sundry
           others
           of
           the
           members
           of
           both
           the
           honourable
           Societies
           of
           the
           Temples
           to
           be
           their
           Preacher
           for
           a
           yeare
           .
        
         
           After
           these
           things
           ,
           being
           acquainted
           with
           a
           Law
           made
           in
           New-England
           ,
           and
           proceedings
           against
           those
           that
           denied
           baptizing
           of
           Infants
           ,
           I
           yeelded
           to
           the
           sending
           of
           my
           Examen
           thither
           ,
           though
           not
           so
           large
           as
           it
           is
           now
           printed
           (
           for
           the
           dissertation
           about
           a
           speech
           of
           Master
           Cotton
           Part.
           3.
           
           Sect.
           3.
           
           Pag
           42
           ,
           43.
           and
           some
           other
           things
           were
           added
           since
           )
           meerly
           to
           occasion
           the
           study
           of
           this
           matter
           more
           exactly
           ,
           and
           to
           allay
           the
           vehemency
           of
           their
           spirits
           ,
           and
           proceedings
           against
           those
           that
           dissented
           from
           them
           ,
           and
           therewith
           I
           sent
           this
           short
           Epistle
           .
        
         
           
             
               To
               all
               the
               Elders
               of
               the
               Churches
               of
               Christ
               in
               New-England
               ,
               and
               to
               each
               in
               particular
               ,
               by
               name
               to
               the
               Pastor
               and
               Teacher
               of
               the
               Church
               of
               God
               at
               Boston
               there
               these
               present
               .
            
             
               
                 Reverend
                 Brethren
                 ,
              
            
             
               VNderstanding
               that
               there
               is
               some
               disquiet
               in
               your
               Churches
               about
               Poedobaptisme
               ,
               and
               being
               moved
               by
               some
               that
               honour
               you
               much
               in
               the
               Lord
               ,
               and
               desire
               your
               comfortable
               account
               at
               the
               day
               of
               Christ
               ,
               that
               I
               would
               yeeld
               that
               a
               Copy
               of
               my
               Examen
               of
               Master
               Marshall
               his
               Sermon
               of
               Infant-Baptisme
               might
               be
               transcribed
               to
               be
               sent
               to
               you
               I
               have
               consented
               
               thereto
               ,
               and
               do
               commend
               it
               to
               your
               examination
               in
               like
               manner
               ,
               as
               you
               may
               perceive
               by
               the
               reading
               of
               it
               I
               did
               to
               Master
               Marshals
               ;
               not
               doubting
               but
               that
               you
               will
               as
               in
               Gods
               presence
               ;
               and
               accountable
               to
               Christ
               Iesus
               weigh
               the
               thing
               ,
               remembring
               that
               of
               our
               Lord
               Christ
               ,
               Ioh.
               7.
               24.
               
               
                 Iudge
                 not
                 according
                 to
                 the
                 appearance
                 ,
                 but
                 judge
                 righteous
                 judgement
                 .
              
               To
               the
               blessing
               of
               him
               who
               is
               your
               God
               ,
               and
               our
               God
               ,
               your
               Iudge
               ,
               and
               our
               Iudge
               I
               leave
               you
               ,
               and
               the
               flocke
               of
               God
               over
               which
               the
               Holy
               Ghost
               hath
               made
               you
               overseers
               ,
               and
               rest
               ,
            
             
               
                 From
                 my
                 study
                 at
                 the
                 Temple
                 in
                 London
                 ,
                 
                   May
                   25.
                   1645.
                   
                
              
               Your
               Brother
               and
               fellow
               servant
               in
               the
               worke
               of
               Christ
               ,
               
                 IOHN
                 TOMBES
                 .
              
            
          
        
         
           THe
           accounting
           of
           this
           act
           a
           
             shewing
             of
             my
             scorne
             of
             Master
          
           Thomas
           Goodwin
           ,
           Master
           Vines
           ,
           
             and
             Master
          
           Marshall
           ,
           I
           take
           rather
           to
           be
           the
           effect
           of
           a
           distempered
           palat
           ,
           than
           a
           right-discerning
           taste
           .
        
         
           After
           this
           ,
           sundry
           things
           happened
           which
           did
           induce
           me
           to
           yeeld
           to
           the
           importunity
           of
           those
           that
           sollicited
           earnestly
           the
           publishing
           of
           my
           writings
           for
           the
           publike
           good
           .
           I
           had
           sent
           to
           Master
           Marshall
           after
           his
           returne
           from
           Scotland
           ,
           to
           know
           what
           he
           would
           do
           about
           the
           motions
           I
           made
           in
           the
           Epilogue
           of
           my
           Examen
           ,
           for
           the
           discussing
           of
           the
           point
           in
           difference
           between
           him
           and
           me
           .
           The
           best
           of
           the
           answer
           I
           received
           was
           ,
           that
           
             sith
             I
             had
             now
             a
             place
             for
             my
             Ministery
             without
             baptizing
             Infants
             ,
             he
             expected
             I
             would
             be
             quiet
             .
          
           About
           that
           time
           I
           had
           occasion
           to
           make
           triall
           of
           the
           Assemblies
           approbation
           of
           me
           .
           The
           Examiner
           told
           me
           ,
           
             that
             there
             were
             many
             of
             the
             Assembly
             that
             did
             scruple
             in
             Conscience
             ,
             the
             giving
             approbation
             to
             me
             because
             of
             my
             opinion
             .
          
           The
           Directory
           had
           been
           published
           ,
           and
           an
           Ordinance
           of
           Parliament
           to
           make
           the
           not
           using
           it
           penall
           .
           Preparations
           were
           to
           send
           Bills
           to
           the
           King
           ,
           among
           which
           I
           assured
           my selfe
           that
           would
           be
           one
           ,
           which
           if
           once
           past
           ,
           it
           would
           
           be
           too
           late
           to
           make
           an
           afterplea
           .
           The
           Sermons
           in
           publique
           were
           still
           as
           earnest
           against
           this
           tenet
           as
           ever
           .
           The
           people
           of
           the
           City
           much
           enquired
           into
           this
           matter
           .
           A
           publique
           disputation
           was
           once
           allowed
           about
           it
           to
           which
           I
           was
           earnestly
           solicited
           but
           for
           weighty
           reasons
           refused
           it
           .
           Sundry
           came
           to
           me
           to
           request
           the
           perusall
           of
           my
           papers
           for
           their
           satisfaction
           many
           learned
           ,
           godly
           ,
           and
           prudent
           persons
           ,
           both
           of
           them
           that
           differed
           in
           judgement
           ,
           as
           well
           as
           those
           that
           agreed
           with
           me
           ,
           moved
           me
           to
           have
           them
           printed
           ,
           for
           the
           bringing
           of
           truth
           to
           light
           .
           I
           saw
           not
           wherein
           any
           danger
           to
           the
           State
           or
           Church
           might
           be
           created
           by
           the
           printing
           of
           them
           ,
           and
           which
           was
           beyond
           all
           to
           me
           ▪
           I
           was
           confirmed
           it
           was
           a
           truth
           I
           held
           ,
           had
           tried
           all
           fit
           meanes
           to
           have
           it
           examined
           ,
           had
           been
           guided
           in
           the
           searching
           of
           it
           ,
           and
           preserved
           for
           this
           businesse
           by
           many
           remarkeable
           providences
           ,
           and
           thereupon
           after
           prayer
           to
           God
           by
           my selfe
           ,
           and
           with
           others
           for
           his
           direction
           ,
           I
           yeelded
           to
           the
           printing
           of
           them
           ,
           
             not
             out
             of
             a
             restlesse
             spirit
             to
             vent
             my selfe
             ,
          
           as
           Master
           Marshall
           imagined
           ,
           
             nor
             out
             of
             any
             mind
             to
             encrease
             the
             divisions
             and
             confusions
             of
             the
             time
          
           (
           then
           which
           there
           is
           nothing
           my
           spirit
           and
           waies
           more
           abhorre
           )
           but
           to
           vindicate
           truth
           ,
           performe
           my
           duty
           to
           which
           I
           was
           bound
           by
           solemne
           Covenant
           ,
           to
           do
           my
           best
           for
           the
           preventing
           of
           that
           sad
           evill
           of
           removing
           out
           of
           the
           Ministery
           ,
           and
           out
           of
           Communion
           ,
           and
           out
           of
           the
           State
           also
           them
           that
           could
           not
           yeeld
           to
           Infant-Baptisme
           ,
           which
           is
           more
           likely
           then
           any
           thing
           to
           encrease
           our
           divisions
           ,
           and
           make
           tumults
           ,
           especially
           if
           the
           relations
           ,
           and
           instigations
           of
           some
           fiery
           spirits
           prevaile
           .
           And
           in
           this
           ,
           I
           doubt
           not
           but
           I
           have
           dealt
           faithfully
           to
           God
           and
           to
           the
           State
           ,
           and
           charitably
           to
           other
           men
           ,
           without
           violating
           any
           engagement
           ,
           what
           ever
           I
           suffer
           in
           mine
           owne
           person
           .
           I
           must
           confesse
           had
           I
           seen
           any
           inclination
           in
           the
           Assembly
           ,
           or
           Master
           Marshall
           ,
           or
           other
           leading-men
           to
           examine
           my
           writings
           in
           a
           faire
           Scholastike
           way
           ,
           and
           had
           I
           had
           meanes
           to
           be
           able
           to
           beare
           the
           charges
           of
           an
           impression
           ,
           and
           no
           Lawes
           likely
           to
           be
           established
           to
           make
           the
           holding
           of
           my
           opinion
           penall
           ,
           I
           had
           resolved
           not
           to
           publish
           my
           writings
           in
           English
           ,
           but
           in
           Latine
           ,
           and
           therefore
           I
           first
           framed
           my
           Exercitation
           in
           Latine
           ,
           conceiving
           the
           Assembly
           would
           have
           apprehended
           my
           aime
           and
           intention
           ,
           to
           be
           to
           deale
           only
           with
           Schollars
           in
           this
           matter
           :
           but
           all
           things
           falling
           out
           crosse
           to
           my
           expectation
           ,
           I
           conceived
           it
           was
           the
           will
           of
           God
           it
           should
           be
           printed
           as
           it
           was
           .
           Thus
           much
           for
           
           the
           justifying
           the
           publishing
           of
           my
           Treatises
           .
        
         
           The
           next
           charge
           against
           me
           is
           my
           abusing
           my
           Antagonists
           .
           
           And
           in
           this
           Master
           Geree
           in
           his
           Epistle
           to
           the
           Lord
           Mountague
           speakes
           thus
           .
        
         
           
             The
             Author
             whom
             I
             answer
             ,
             hath
             used
             his
             opponents
             more
             coursly
             then
             was
             conventent
             to
             their
             worth
             ,
             and
             places
             .
             But
             all
             men
             count
             his
             ●leightings
             of
             opponents
             a
             blemish
             to
             his
             worke
             .
          
           Master
           Marshall
           in
           his
           Defence
           ,
           Pag.
           244.
           
           
             For
             even
             thither
             have
             some
             sent
             your
             writings
             ,
             and
             sufficiently
             in
             them
             shewed
             your
             scorne
             of
             M.
             Thomas
          
           Goodwin
           ,
           Master
           Vines
           ,
           
             and
             my selfe
             ,
             as
             our
             friends
             do
             from
             thence
             write
             to
             us
             .
          
           And
           Pag.
           53.
           
           
             I
             alleadge
             all
             this
             to
             shew
             ,
             you
             should
             not
             thus
             vilifie
             and
             scorne
             their
          
           (
           meaning
           the
           Ancients
           )
           
             practice
             and
             grounds
          
           ,
           as
           if
           the
           Century
           writers
           ,
           and
           generally
           all
           Protestant
           writers
           ,
           yea
           Master
           Marshals
           owne
           friend
           ,
           if
           I
           mistake
           not
           ,
           
             The●philus
             Philokyrtaces
             Lon●ardiensis
             in
             his
             Dies
             Dominica
             ,
          
           when
           they
           note
           the
           
             naevi
             quisquiliae
          
           blemishes
           ,
           and
           errors
           of
           Fathers
           and
           Councils
           did
           vilifie
           and
           scorne
           them
           :
           which
           if
           it
           be
           an
           uncharitable
           imputation
           to
           them
           ,
           it
           is
           so
           to
           me
           ,
           unlesse
           it
           be
           thought
           that
           men
           cannot
           conceive
           bad
           enough
           of
           an
           Antipaedobaptist
           .
           Pag.
           62.
           
             throughout
             your
             whole
             Treatise
             you
             strive
             to
             make
             an
             ostentation
             of
             reading
             ,
             and
             put
             abundance
             of
             scoffes
             and
             jeeres
             upon
             them
             who
             are
             of
             contrary
             mind
             to
             you
             .
          
           Pag.
           76.
           
           
             You
             powre
             out
             such
             abundance
             of
             scorne
             upon
             them
             ,
             who
             think
             otherwise
             then
             you
             do
             .
          
           I
           answer
           ,
           1.
           
           That
           the
           words
           interpreted
           as
           scoffing
           &
           scorning
           ,
           and
           jeering
           are
           not
           such
           ,
           but
           usuall
           School-expressions
           frequent
           in
           Schooles
           ,
           and
           in
           the
           most
           temperate
           writings
           of
           the
           most
           moderate
           men
           of
           the
           same
           profession
           ,
           towards
           them
           that
           dissent
           from
           them
           ,
           so
           that
           I
           assure
           my selfe
           ,
           had
           not
           my
           Antagonists
           before
           distasted
           my
           worke
           ,
           and
           consequently
           the
           Author
           ,
           they
           would
           not
           have
           been
           so
           construed
           .
           How
           ever
           Master
           Geree
           say
           
             all
             men
             count
             my
             sleighting
             opponents
             a
             blemish
             to
             my
             worke
             ,
          
           yet
           one
           I
           am
           sure
           commended
           my
           writing
           for
           the
           contrary
           ,
           that
           I
           had
           discovered
           the
           weaknesse
           of
           the
           opponents
           by
           such
           expressions
           ,
           nor
           did
           my
           Father
           Scudder
           except
           against
           those
           passages
           as
           offensive
           which
           Master
           Marshall
           doth
           ,
           though
           more
           then
           halfe
           was
           read
           to
           him
           ,
           and
           observed
           by
           him
           of
           purpose
           to
           avoid
           offence
           ,
           afore
           it
           was
           sent
           to
           Master
           Marshall
           .
           2.
           
           That
           there
           were
           many
           reasons
           why
           Master
           Marshall
           should
           have
           otherwise
           conceived
           of
           me
           in
           those
           expressions
           ,
           as
           namely
           my
           Declaration
           of
           
           my
           intention
           ,
           and
           petition
           thereupon
           in
           the
           prologue
           of
           the
           Examen
           ,
           Part.
           1.
           
           Sect.
           1.
           my
           respective
           speeches
           of
           Master
           Marshall
           in
           the
           same
           place
           ,
           Pag.
           2.
           and
           Part
           ▪
           2.
           
           Sect
           7.
           
           Pag.
           26.
           and
           also
           in
           the
           Epilogue
           ,
           Part.
           4.
           
           Sect.
           8.
           
           And
           if
           Master
           Marshall
           had
           remembred
           it
           ,
           when
           in
           our
           friendly
           conference
           he
           had
           told
           me
           ,
           
             he
             did
             not
             expect
             so
             high
             expressions
             from
             me
             ,
          
           which
           I
           conceived
           he
           meant
           of
           my
           downright
           censuring
           of
           his
           Arguments
           ,
           not
           contemning
           his
           abilities
           ,
           and
           I
           told
           him
           I
           conceived
           it
           necessary
           to
           do
           so
           ,
           because
           he
           called
           his
           Arguments
           undeniable
           ,
           and
           had
           charged
           the
           Anabaptists
           with
           a
           bloudy
           sentence
           ,
           I
           desired
           an
           instance
           of
           such
           an
           expression
           as
           was
           offensive
           ,
           which
           being
           given
           by
           Master
           Marshall
           ,
           I
           left
           those
           words
           out
           in
           the
           printed
           Book
           ,
           and
           would
           have
           dealt
           so
           with
           any
           other
           ,
           had
           I
           conceived
           it
           would
           have
           been
           so
           construed
           .
           I
           might
           adde
           further
           ,
           that
           when
           Master
           Geree
           came
           to
           me
           the
           day
           he
           published
           his
           ▪
           Booke
           ,
           a
           moneth
           afore
           Master
           Marshals
           Defence
           came
           forth
           ,
           I
           told
           him
           he
           did
           not
           conceive
           aright
           of
           me
           in
           that
           charge
           in
           his
           Epistle
           Dedicatory
           ,
           and
           gave
           him
           my
           reason
           ,
           and
           told
           him
           that
           I
           might
           have
           much
           wrong
           by
           it
           ,
           and
           desired
           that
           intimation
           might
           be
           given
           to
           Master
           Marshall
           thereof
           .
           Which
           whether
           he
           did
           or
           no
           I
           know
           not
           ,
           but
           I
           supposed
           it
           might
           have
           occasioned
           Master
           Marshall
           if
           he
           could
           not
           alter
           his
           Copy
           ,
           yet
           to
           have
           added
           something
           in
           the
           beginning
           or
           end
           of
           his
           Book
           ,
           to
           have
           allayed
           the
           asperity
           of
           that
           charge
           .
           But
           what
           are
           those
           passage
           in
           which
           I
           powre
           out
           such
           abundance
           of
           scorne
           on
           .
           Master
           Vines
           ,
           Master
           
             Thomas
             Goodwin
          
           ,
           and
           Master
           Marshall
           ?
           All
           the
           passage
           of
           Master
           Vines
           thus
           interpreted
           is
           Examen
           ,
           Part
           2.
           
           Sect.
           6.
           
           
             But
             how
             knowes
             Master
          
           Vines
           
             this
             ?
             I
             do
             not
             take
             Master
          
           Vines
           
             for
             a
             Prophet
             ,
             and
             to
             inferre
             this
             by
             reason
             ,
             The
             Anabaptist
             u●geth
          
           Matth.
           28.
           19.
           
             against
             paedobaptisme
             ,
             Ergo
             he
             will
             urge
          
           Rom.
           12.
           19.
           
             against
             Magistracy
             ,
             is
             in
             my
             slender
             apprehension
             a
             baculo
             ad
             angulum
             .
          
           He
           had
           said
           ,
           
             the
             Anabaptists
             which
             urged
          
           Matth
           28
           19.
           
             against
             padobaptisme
             when
             we
             shall
             ●e
             thriven
             to
             his
             full
             stature
             ,
             will
             undermine
             Magistracy
             by
          
           Rom.
           12.
           19.
           
           Which
           words
           seeme
           to
           imply
           ,
           that
           an
           Anti-paedobaptist
           is
           but
           a
           young
           Anti-Magistrate
           ,
           and
           that
           the
           same
           vegetative
           faculty
           ,
           that
           is
           the
           same
           reason
           that
           did
           nourish
           the
           one
           would
           beget
           the
           other
           .
           This
           inference
           being
           unreasonable
           ,
           yet
           spoken
           to
           such
           an
           Auditory
           by
           a
           man
           of
           such
           eminency
           at
           such
           a
           time
           ,
           and
           therefore
           tending
           to
           the
           suppression
           of
           Truth
           ,
           and
           them
           
           that
           held
           it
           ,
           I
           conceived
           it
           necessary
           to
           blunt
           the
           edge
           of
           it
           ,
           without
           any
           scorne
           of
           him
           ,
           whom
           I
           respect
           as
           my
           loving
           neighbour
           ,
           but
           for
           necessary
           defence
           of
           truth
           ,
           in
           a
           Schoole
           expression
           used
           by
           many
           Protestant
           writers
           ,
           and
           among
           others
           ,
           by
           Master
           Gataker
           in
           his
           Rejoynder
           to
           Can
           in
           defence
           of
           Master
           Bradsha●
           ,
           Pag.
           113.
           
           As
           for
           Master
           
             Thomas
             Goodwin
          
           it
           is
           true
           ,
           Part.
           3.
           
           Sect.
           7.
           
           Pag.
           68.
           of
           my
           Examen
           I
           said
           thus
           .
           
             I
             remember
             Master
          
           Thomas
           Goodwin
           ,
           
             who
             hath
             handled
             this
             matter
             of
             Poedobaptisme
             ,
             by
             spinning
             out
             similitudes
             and
             conjectures
             (
             fit
             indeed
             for
             the
             common
             people
             that
             are
             more
             taken
             with
             resemblances
             then
             syllogismes
             )
             rather
             then
             with
             close
             Arguments
             .
          
           In
           this
           passage
           saies
           Master
           Marshall
           ,
           Pag.
           143.
           
           
             I
             stept
             out
             of
             the
             way
             to
             reproach
             Master
          
           Thomas
           Goodwin
           ,
           
             that
             I
             vilifie
             him
             as
             a
             man
             who
             by
             spinning
             out
             similitudes
             ,
             and
             conjectures
             deludes
             his
             A●ditory
             with
             such
             things
             rather
             then
             with
             satisfactory
             arguments
             ,
             that
             why
             like
          
           Ishmael
           
             my
             Sword
             should
             be
             against
             every
             man
             he
             cannot
             tell
             ,
             that
             he
             knowes
             him
             to
             be
             a
             learned
             godly
             Divine
             ,
             and
             an
             eminent
             Preacher
             of
             the
             Gospell
             of
             Christ
             ,
             and
             his
             worth
             not
             to
             be
             blasted
             by
             my
             scornfull
             speeches
             ,
             that
             I
             have
             set
             down
             his
             Notions
             otherwise
             then
             he
             preached
             .
          
           To
           all
           which
           I
           answer
           .
           That
           passage
           of
           mine
           was
           not
           to
           vilifie
           Master
           Goodwin
           ,
           but
           to
           passe
           a
           right
           censure
           on
           his
           Sermons
           ,
           as
           I
           did
           in
           like
           manner
           on
           Doctor
           Featlies
           Treatise
           ,
           Pag.
           143.
           without
           any
           vilifying
           of
           his
           learning
           ,
           because
           I
           saw
           the
           esteem
           of
           them
           held
           men
           in
           errour
           .
           Which
           is
           so
           frequent
           ,
           and
           just
           a
           thing
           ,
           that
           it
           was
           held
           meet
           that
           an
           Advertisement
           should
           be
           added
           to
           the
           new
           Annotations
           on
           the
           Bible
           ,
           to
           prevent
           the
           danger
           of
           some
           passages
           in
           favour
           of
           the
           Prelacy
           and
           Liturgie
           .
           
             Hanc
             veniam
             petimusque
             damusque
             vicissim
          
           .
           And
           this
           fact
           of
           mine
           is
           most
           injuriously
           construed
           ,
           as
           if
           I
           did
           this
           like
           an
           Ishmael
           that
           loved
           to
           have
           my
           Sword
           against
           every
           man
           ,
           as
           if
           I
           affected
           contention
           :
           then
           which
           there
           could
           not
           be
           a
           thing
           more
           falsly
           charged
           on
           me
           ,
           though
           in
           pursuance
           of
           truth
           I
           held
           my selfe
           bound
           to
           examine
           every
           mans
           sayings
           ,
           which
           I
           tell
           Master
           Marshall
           in
           the
           Epilogue
           of
           my
           Examen
           ,
           to
           be
           for
           exact
           disquisition
           of
           it
           .
           Doctor
           Twisse
           in
           his
           
             Vindiciae
             gratiae
          
           against
           Arminius
           often
           makes
           digressions
           ,
           and
           doth
           
             vocare
             ad
             partes
             Molinaeus
             ,
             Piscator
             ,
             Lubbertus
             ,
             Alvarez
             ,
             &c.
             
          
           He
           writes
           against
           Doctor
           Iackson
           ,
           Master
           Cotton
           ,
           &c.
           
           Master
           Gataker
           against
           Doctor
           
             Ames
             ,
             Voetius
             ,
             Balmford
             ,
             Lucius
             ,
             Gomarus
             ,
          
           Master
           Walker
           &c.
           doth
           any
           man
           therefore
           make
           them
           like
           Ishmael
           
             whose
             
             Sword
             is
             against
             every
             man
             ?
          
           Master
           Marshall
           saies
           that
           I
           vilifie
           Master
           
             Thomas
             Goodwin
          
           as
           a
           
             man
             who
             by
             spinning
             out
             similitudes
             and
             coniectures
             deludes
             his
             Auditors
             ,
          
           and
           then
           gives
           him
           an
           E●●omium
           ,
           in
           which
           he
           would
           have
           it
           believed
           that
           I
           charged
           Master
           
             Thomas
             Goodwin
          
           as
           a
           man
           wont
           to
           do
           thus
           ,
           whereas
           my
           words
           〈◊〉
           only
           concerning
           that
           matter
           of
           Paedobaptisme
           ,
           which
           doth
           nothing
           prejudice
           him
           in
           his
           other
           workes
           ,
           of
           which
           I
           have
           in
           my
           Examen
           ,
           Pag.
           163.
           given
           an
           Encomium
           .
           And
           for
           my
           censure
           ,
           it
           was
           grounded
           partly
           on
           his
           own
           expressions
           ,
           that
           in
           sundry
           points
           pertaining
           to
           that
           matter
           
             we
             must
             be
             content
             with
             hints
             ,
          
           which
           is
           all
           one
           with
           conjectures
           ,
           and
           partly
           on
           the
           maine
           principles
           of
           his
           dispute
           ;
           which
           were
           ,
           that
           
             forasmuch
             as
             the
             promises
             to
             Beleevers
             children
             are
             indefinite
             ,
             as
          
           Acts
           2.
           39.
           
           Luke
           19.
           8.
           
           
             God
             hath
             so
             cast
             the
             order
             of
             his
             election
             ,
             that
             multitudes
             come
             out
             of
             the
             loynes
             of
             his
             people
             ,
             that
             administration
             of
             the
             Lords
             Supper
             and
             Baptisme
             is
             to
             be
             by
             a
             Judgement
             ,
             that
             we
             are
             to
             judge
             any
             Infant-children
             of
             Beleevers
             to
             be
             holy
             by
             parcels
             ,
             though
             not
             all
             in
             the
             lumpe
             ,
             that
             they
             are
             therefore
             to
             be
             accounted
             holy
             with
             a
             reall
             saving
             holinesse
             ,
          
           1
           Cor.
           7
           ,
           14.
           
           Matth.
           19.
           14.
           
             and
             therefore
             to
             be
             baptized
             according
             to
             the
             rule
             implyed
             ,
          
           Act.
           10.
           47.
           
           Concerning
           which
           I
           say
           still
           that
           I
           expected
           Arguments
           ,
           but
           counted
           my selfe
           deluded
           with
           these
           conjectures
           ,
           as
           finding
           nothing
           to
           his
           purpose
           in
           any
           of
           these
           Texts
           ,
           which
           were
           the
           maine
           he
           alleadged
           ,
           they
           neither
           proving
           that
           God
           had
           ordered
           his
           election
           so
           as
           for
           the
           most
           part
           to
           run
           through
           the
           loynes
           of
           Beleevers
           ,
           nor
           that
           we
           are
           to
           judge
           any
           of
           the
           Infants
           of
           Beleevers
           to
           be
           in
           the
           Covenant
           ,
           or
           Elect
           by
           parcels
           ,
           though
           not
           all
           in
           the
           lumpe
           ,
           nor
           that
           Baptisme
           is
           to
           be
           administred
           by
           such
           a
           conjecturall
           or
           uncertaine
           judgement
           .
           But
           forasmuch
           as
           I
           have
           disputed
           at
           large
           in
           my
           Examen
           ,
           Part.
           2.
           
           Sect.
           10.
           
           Part
           3.
           
           Sect.
           3.
           4.
           about
           the
           promises
           to
           Beleevers
           children
           ,
           and
           examined
           all
           the
           Texts
           forementioned
           ,
           and
           shewed
           that
           we
           are
           not
           to
           administer
           Ordinances
           by
           our
           conjecturall
           judgement
           ,
           concerning
           Gods
           Election
           ,
           or
           inward
           holinesse
           ,
           God
           
             having
             not
             made
             that
             the
             condition
             of
             his
             servants
             applying
             his
             Ordinances
             ,
             which
             can
             be
             infallibly
             known
             to
             none
             but
             himselfe
             ,
          
           as
           Master
           Marshall
           rightly
           in
           his
           Sermon
           of
           baptizing
           Infants
           ,
           Page
           3.
           but
           according
           to
           the
           certaine
           judgement
           of
           a
           persons
           profession
           of
           the
           faith
           ,
           I
           shall
           not
           examine
           this
           thing
           here
           at
           large
           :
           only
           I
           
           thought
           it
           necessary
           to
           say
           thus
           much
           ,
           not
           to
           vilifie
           Mr
           G●odwin
           ,
           but
           to
           shew
           the
           weakenesse
           of
           the
           Cause
           ,
           for
           which
           no
           better
           proofes
           could
           be
           brought
           ,
           then
           such
           uncertaine
           guesses
           even
           by
           a
           man
           so
           able
           as
           Master
           
             Thomas
             Goodwin
          
           ,
           who
           hath
           in
           other
           things
           shewed
           his
           sufficiency
           beyond
           other
           men
           .
           And
           though
           I
           deny
           not
           but
           I
           might
           mistake
           him
           in
           some
           passages
           ,
           or
           not
           exactly
           reci●●
           his
           words
           ;
           yet
           I
           do
           not
           conceive
           I
           have
           misreported
           his
           Sermons
           ,
           and
           however
           ,
           and
           whenever
           they
           shall
           be
           printed
           ,
           I
           hope
           I
           shall
           be
           able
           to
           produce
           the
           written
           notes
           of
           others
           to
           verifie
           my
           setting
           down
           his
           Notions
           ;
           yet
           if
           I
           should
           mistake
           passages
           in
           Sermons
           not
           printed
           ,
           it
           were
           excusable
           ,
           in
           comparison
           of
           the
           usage
           I
           have
           met
           with
           from
           Doctor
           Homes
           ,
           and
           Master
           Marshall
           himselfe
           ,
           who
           in
           not
           a
           few
           places
           ,
           yea
           I
           may
           truly
           say
           all
           along
           ,
           do
           in
           their
           framing
           answers
           to
           my
           written
           speeches
           ,
           crook
           my
           words
           where
           they
           are
           streight
           ,
           and
           they
           might
           have
           discerned
           them
           so
           to
           be
           ,
           had
           their
           hast
           in
           publishing
           their
           answers
           permitted
           them
           to
           ponder
           my
           writings
           .
           As
           for
           instance
           :
           Master
           Marshall
           had
           averred
           that
           the
           
             Christian
             Church
             hath
             been
             in
             possession
             of
             Infant-baptisme
             for
             the
             space
             of
          
           1500.
           
             yeares
             and
             upwards
          
           ,
           I
           replyed
           ,
           
             that
             if
             it
             were
             true
             ,
             yet
             it
             is
             not
             so
             much
             as
             may
             be
             said
             for
             Episcopacy
             ,
          
           &c.
           
           And
           after
           ,
           
             For
             antiquity
             not
             Apostolicall
             there
             are
             plaine
             testimonies
             of
             Episcopacy
             ,
          
           &c.
           
             being
             in
             use
             before
             any
             of
             the
             testimonies
             you
             or
             any
             other
             can
             produce
             for
             baptizing
             of
             Infants
             .
          
           Now
           M.
           Marshall
           in
           his
           D●fe●c●
           ,
           Pag.
           7
           ▪
           8.
           
           First
           sets
           down
           my
           words
           thus
           ,
           
             As
             much
             may
             be
             said
             for
             Episcopacy
             ,
             &c.
             
             That
             there
             are
             plaine
             testimonies
             ,
             for
             Episcopacy
             &c.
             before
             any
             testimonies
             can
             be
             produced
             for
             the
             baptizing
             of
             Infants
             ,
          
           and
           then
           tels
           me
           ,
           
             that
             the
             Ancients
             testifie
             that
             the
             baptizing
             Infants
             was
             received
             in
             all
             ages
             ,
             and
             from
             the
             very
             Apostles
             as
             a
             Divine
             Institution
             ,
             no
             such
             thing
             of
             Episcopacy
             ,
             if
             I
             can
             make
             it
             good
             ,
             I
             shall
             do
             a
             very
             acceptable
             service
             to
             the
             Papists
             ,
             Anabaptists
             ,
             and
             Prelaticall
             party
             ,
             if
             I
             cannot
             ,
             I
             should
             do
             well
             to
             revoke
             that
             bold
             assertron
             .
          
           In
           which
           Master
           Marshall
           deales
           not
           candidly
           with
           me
           ,
           when
           I
           had
           said
           ,
           
             if
             it
             were
             tru●
             ,
             yet
             it
             is
             not
             so
             much
             as
             may
             be
             said
             for
             Episcopacy
             ,
          
           (
           meaning
           that
           which
           he
           had
           said
           )
           
             the
             Church
             hath
             been
             in
             possession
             of
             Infant-baptisme
          
           1500.
           
             yeares
             and
             upwards
          
           ,
           Master
           Marshall
           sets
           down
           my
           words
           ,
           as
           if
           I
           had
           said
           ,
           
             as
             much
             may
             be
             said
             for
             Episcopacy
             ,
          
           and
           in
           the
           latter
           passage
           leaves
           out
           the
           words
           [
           
             Antiqu●ty
             not
             Apostolicall
          
           ]
           and
           
           [
           
             being
             in
             use
          
           ]
           and
           then
           insinnates
           ,
           as
           if
           I
           had
           asserted
           ,
           
             that
             the
             Ancients
             say
             as
             much
             for
             the
             Divine
             Institution
             of
             Episcopacy
             as
             for
             Infant-baptisme
             .
          
           Whereas
           I
           only
           spake
           
             of
             the
             possession
             and
             being
             in
             use
             ,
          
           nothing
           of
           the
           Divine
           Institution
           ,
           and
           my
           assertion
           is
           so
           manifest
           ,
           that
           even
           the
           advertisement
           at
           the
           end
           of
           the
           New
           Annot
           :
           on
           the
           Bible
           ,
           confesseth
           it
           
             a
             custome
             very
             ancient
             ,
             and
             neere
             the
             Apostles
             time
             ,
          
           as
           
             Chamier
             truly
             acknowledgeth
             ,
             Lib.
          
           10.
           c.
           6.
           
             de
             Oecumenico
             Pontifice
          
           ,
           Tom.
           2.
           
           Pag.
           353
           Mol●n
           in
           his
           Epistle
           to
           Bishop
           Andrewes
           ,
           (
           if
           my
           memory
           deceive
           me
           not
           )
           confessed
           it
           to
           have
           been
           
             ab
             ipsis
             Apostolorum
             temporibus
          
           .
           And
           I
           conceive
           Master
           Marshals
           leaving
           out
           in
           his
           proposition
           of
           the
           first
           part
           ,
           [
           
             as
             n●w
             ta●ght
          
           ]
           which
           was
           in
           mine
           ,
           and
           framing
           it
           thus
           ,
           in
           opposition
           to
           mine
           [
           
             Infant-baptisme
             no
             late
             innovation
          
           ]
           may
           occasion
           an
           unwary
           reader
           to
           conceive
           I
           had
           simply
           asserted
           it
           to
           be
           a
           late
           innovation
           .
           Now
           this
           course
           ,
           though
           it
           may
           perhaps
           not
           prejudice
           my
           writings
           with
           those
           that
           are
           able
           and
           willing
           to
           take
           paines
           to
           compare
           together
           writing
           with
           writing
           ,
           yet
           the
           greatest
           part
           either
           through
           want
           of
           leasure
           or
           skill
           ,
           or
           through
           disaffection
           to
           me
           or
           mine
           opinion
           ,
           or
           through
           a
           secure
           resting
           on
           ▪
           Master
           Marshals
           word
           neglecting
           it
           ,
           it
           is
           a
           great
           injury
           to
           me
           ,
           and
           to
           the
           Truth
           ,
           As
           for
           Master
           
             Thomas
             Goodwins
          
           Sermons
           of
           Infant-baptisme
           ,
           whether
           my
           censure
           of
           them
           ,
           or
           Master
           
             Robert
             Bayly
          
           one
           of
           the
           Scottish
           Commissioners
           charge
           in
           his
           Dissuasive
           ,
           Cha.
           6.
           
           Pag.
           119.
           do
           more
           disparage
           them
           or
           him
           ,
           I
           leave
           it
           to
           Master
           Marshal's
           ,
           Master
           Goodwin's
           and
           their
           friends
           consideration
           .
           It
           hath
           been
           excepted
           against
           me
           that
           I
           say
           ,
           Pag.
           139.
           of
           my
           Examen
           ,
           
             which
             if
             he
             can
             apply
             to
             Infants
             ,
             erit
             mihi
             magnus
             Apollo
             ,
          
           which
           is
           no
           worse
           then
           what
           Master
           Gataker
           hath
           
             animadv
             .
             in
             Luci
          
           :
           Part.
           1.
           
           Sect.
           8.
           
           Pag.
           22.
           
           
             Inter
             iustum
             &
             insontem
             qui
             distinctionem
             iustam
             dederit
             .
             erit
             is
             mihi
             magnus
             Apollo
             :
          
           and
           that
           I
           have
           said
           Master
           
             Goodwin
             dictated
             at
             Bow
          
           ,
           which
           is
           so
           harmelesse
           an
           expression
           ,
           that
           even
           the
           preface
           to
           the
           new
           Annot
           :
           and
           the
           advertisement
           call
           their
           writings
           ,
           their
           dictates
           .
        
         
           Let
           us
           consider
           
             the
             scorns
             put
             upon
          
           Mr.
           Marshall
           .
           When
           I
           urged
           Mr.
           Geree
           in
           private
           conference
           to
           instance
           in
           particulars
           ,
           wherein
           I
           had
           dealt
           coursely
           or
           sleighted
           my
           opponents
           ,
           expecting
           he
           would
           have
           shewed
           me
           where
           I
           had
           falsified
           their
           words
           ,
           or
           belyed
           ,
           or
           derided
           their
           persons
           ;
           instead
           of
           any
           such
           matter
           he
           
           alleadgeth
           that
           passage
           ,
           part
           3.
           of
           my
           examination
           ,
           pag.
           36.
           of
           which
           Mr.
           Marshall
           ,
           pag.
           94
           of
           his
           defence
           sayes
           ,
           
             This
             you
             cast
             away
             with
             scorne
             ,
             affirming
             it
             to
             be
             an
             easie
             answer
             ,
             because
             it
             is
             easie
             to
             be
             answered
          
           ;
           which
           possibly
           may
           be
           thought
           to
           have
           some
           lepidity
           (
           which
           is
           sure
           but
           a
           veniall
           sin
           in
           one
           tired
           ,
           as
           I
           was
           with
           hewing
           at
           such
           a
           knotty
           piece
           as
           Mr.
           Marshalls
           Sermon
           )
           but
           how
           it
           should
           be
           
             a
             casting
             of
             scorne
          
           I
           see
           not
           .
           In
           the
           same
           place
           Mr.
           Marshall
           sayes
           ,
           
             I
             make
             my selfe
             merry
          
           with
           the
           word
           virtuall
           ,
           as
           if
           the
           examining
           the
           sense
           of
           a
           distinction
           ,
           were
           making
           merry
           with
           it
           ,
           pag.
           103.
           
           He
           sayes
           ,
           
             I
             wonder
             you
             should
             seeke
             to
             cast
             an
          
           odium
           
             upon
             my
             expression
             (
             as
             you
             doe
             here
             ,
             and
             severall
             other
             times
          
           )
           
             by
             saying
             it
             is
             a
             joyning
             with
          
           Arminius
           .
           I
           answer
           ,
           where
           I
           said
           he
           joynes
           with
           Arminius
           ,
           I
           conceive
           still
           I
           said
           right
           ;
           not
           to
           east
           an
           odium
           upon
           his
           expressions
           ,
           but
           to
           shew
           the
           errour
           of
           them
           .
           And
           for
           that
           particular
           I
           charged
           Mr.
           Marshall
           with
           ,
           in
           calling
           Proselytes
           ,
           who
           sought
           justification
           by
           the
           works
           of
           the
           law
           Abrahams
           seed
           ,
           he
           joyns
           with
           Arminius
           in
           his
           Analysis
           ,
           c.
           9.
           
             ad
             Rom.
          
           and
           opposeth
           Bayne
           ,
           it
           was
           right
           .
           For
           Arminius
           saith
           ,
           
             Ratio
             est
             à
             duplice
             semine
          
           Abrahami
           ,
           
             quorum
             unum
             tantum
             verbo
             isto
             &
             proposito
             comprehendatur
             .
             And
             this
             double
             seed
             of
          
           Abraham
           
             he
             calls
             the
             sons
             of
             promise
             ,
             whom
             he
             defines
             ,
             sunt
             illi
             qui
             fide
             in
             Christum
             justitiam
             &
             salutem
             quaerunt
             ,
             and
             the
             children
             of
             the
             flesh
             ,
             whom
             he
             defines
             ;
             qui
             per
             opera
             legis
             justittam
             ,
             &
             salutem
             consectantur
             .
          
           (
           I
           confesse
           it
           was
           in
           my
           copy
           through
           an
           easie
           ,
           but
           not
           materiall
           oversight
           ;
           consequuntur
           ,
           yet
           in
           the
           English
           I
           render
           it
           ,
           follow
           :
           but
           why
           
             this
             should
             puzzle
          
           Mr.
           
             Marshall
             I
          
           know
           not
           )
           And
           to
           this
           calling
           some
           Abrahams
           seed
           ,
           who
           no
           otherwise
           were
           Abrahams
           seed
           ,
           but
           in
           that
           they
           professing
           Judaisme
           ,
           sought
           righteousnesse
           by
           the
           law
           ,
           Bayne
           rightly
           opposeth
           that
           speech
           ,
           
             that
             those
             that
             conceive
             carnally
             of
             the
             law
             seeking
             righteousnesse
             by
             it
             without
             something
             else
             adjoyned
             ,
             to
             wit
             naturall
          
           generation
           ;
           
             are
             never
             called
          
           Abrahams
           seed
           .
           Yet
           Mr.
           Marshall
           in
           his
           Sermon
           ,
           and
           again
           in
           his
           defence
           ,
           pag.
           10.
           calls
           those
           Abrahams
           seed
           ,
           who
           are
           not
           so
           by
           naturall
           generation
           ,
           or
           by
           faith
           ;
           
             but
             are
             Proselytes
             ,
             seeking
             Iustification
             by
             the
             works
             of
             the
             Law
             :
          
           Which
           is
           the
           very
           ground
           of
           Arminius
           his
           perverting
           the
           ninth
           of
           the
           Romans
           to
           maintain
           his
           opinion
           of
           respective
           Predestination
           .
           As
           for
           Master
           Marshall's
           vindication
           of
           himselfe
           ,
           it
           goes
           upon
           this
           mistake
           ,
           as
           
           if
           I
           had
           charged
           him
           with
           agreeing
           with
           Arminius
           in
           the
           expounding
           the
           ninth
           to
           the
           Romans
           ,
           and
           in
           his
           opinion
           of
           election
           upon
           foreseen
           faith
           ,
           whereas
           I
           only
           charged
           him
           with
           joyning
           with
           Arminius
           in
           this
           particular
           ,
           to
           call
           the
           Proselytes
           that
           were
           Jewes
           by
           profession
           ,
           but
           sought
           righteousnesse
           by
           the
           law
           ,
           Abrahams
           seed
           ;
           pag.
           105.
           
           Mr.
           Marshall
           sayes
           ,
           that
           
             I
             try
             all
             my
             wits
             and
             artifices
             to
             shake
             the
             strength
             of
             his
             second
             conclusion
             by
             scornfull
             speeches
             ,
             &c.
             
          
           The
           truth
           is
           ,
           I
           was
           put
           to
           the
           triall
           of
           all
           my
           wits
           to
           find
           out
           the
           meaning
           of
           his
           second
           conclusion
           ;
           but
           as
           for
           the
           strength
           of
           it
           ,
           it
           is
           so
           small
           ,
           that
           he
           that
           can
           but
           shew
           the
           ambiguity
           in
           it
           ,
           may
           refute
           it
           without
           much
           adoe
           .
           As
           for
           the
           scornfull
           speeches
           Mr.
           Marshall
           can
           find
           but
           one
           ,
           which
           was
           the
           calling
           of
           his
           second
           conclusion
           ,
           
             a
             Cothurnus
          
           ;
           which
           I
           never
           dream't
           would
           have
           been
           taken
           for
           an
           expression
           of
           scorne
           ,
           but
           a
           proverbiall
           phrase
           signifying
           an
           ambiguous
           speech
           used
           by
           
             David
             Pareus
          
           in
           his
           judgement
           on
           the
           5
           Articles
           sent
           to
           the
           Synod
           of
           Dort
           ,
           and
           by
           others
           the
           most
           grave
           ,
           and
           solid
           Divines
           ,
           I
           said
           ,
           pag.
           54.
           
           
             That
             Mr.
          
           Marshall
           
             did
             very
             carnally
             imagine
             the
             Church
             of
             God
             to
             be
             like
             civill
             corporations
             ,
          
           this
           he
           calls
           pag.
           121.
           
             a
             scornfull
             puffe
          
           ,
           but
           why
           he
           should
           call
           it
           so
           ,
           I
           am
           yet
           to
           seek
           .
           pag.
           124.
           he
           sayes
           ,
           that
           
             I
             sleight
             and
             scorn
             that
             which
             I
             know
             nor
             how
             to
             answer
             ,
          
           but
           it
           would
           be
           hard
           for
           Mr.
           Marshall
           to
           verify
           this
           in
           any
           particular
           ;
           pag.
           133.
           he
           calls
           the
           use
           of
           the
           word
           Coccysme
           very
           frequent
           among
           Schollars
           ,
           and
           of
           the
           same
           meaning
           with
           Crambe
           used
           by
           Mr.
           Marshall
           ,
           pag.
           256.
           
             a
             scornfull
             expression
          
           ;
           and
           because
           I
           say
           ,
           pag.
           63.
           of
           my
           Examen
           ,
           
             your
             argument
             needs
             a
             swimmer
             of
          
           Delos
           
             to
             bring
             it
             out
             of
             the
             deep
             ,
          
           this
           he
           calls
           pag.
           134.
           
             my
             method
             to
             cast
             a
             scorn
             upon
             an
             argument
             ,
          
           which
           is
           only
           the
           using
           a
           proverbiall
           speech
           used
           by
           Spanheimius
           in
           his
           
             dubia
             Evangelica
          
           ,
           and
           others
           concerning
           a
           thing
           that
           there
           is
           need
           of
           skill
           to
           find
           it
           out
           ,
           pag.
           162.
           163.
           in
           answering
           the
           argument
           brought
           to
           prove
           that
           holinesse
           ,
           1
           Cor.
           7.
           14.
           is
           not
           federall
           
             Mr.
             Marshall
          
           sayes
           .
           
             All
             the
             reply
             you
             make
             to
             〈◊〉
             ,
          
           pag.
           80.
           
             is
             to
             bestow
             a
             few
             scoffes
             upon
             it
             ;
             that
             my
             answer
             is
             to
             deny
             the
             conclusion
             ,
             that
             I
             shew
             no
             faultinesse
             either
             in
             the
             matter
             ,
             or
             the
             forme
             of
             the
             argument
             ,
             that
             the
             scope
             that
             I
             mention
             is
             but
             a
             meer
             figment
             ;
             that
             I
             doe
             as
             good
             as
             say
             that
             the
             objectour
             can
             make
             no
             argument
             out
             of
             it
             ,
             and
             that
             therefore
             I
             need
             make
             no
             answer
             .
             And
             that
             in
             one
             place
             I
             grant
             the
             minor
             ,
             then
             the
             
             major
             ;
             and
             thus
             you
             most
             gallantly
             vapour
             upon
             me
             :
             and
             after
             ,
             I
             durst
             leave
             all
             Schollers
             to
             judge
             ,
             whether
             my
             answer
             deserves
             all
             this
             scorne
          
           ;
           and
           after
           ,
           
             you
             thought
             to
             carry
             it
             with
             more
             advantage
             to
             you
             by
             scoffing
             ,
             then
             by
             solemn
             refuting
          
           ;
           and
           after
           .
           
             Truly
             Sir
             ,
             I
             am
             perswaded
             all
             learned
             men
             either
             laugh
             at
             ,
             or
             pity
             this
             vanity
             of
             your
             disputing
          
           ;
           and
           pag.
           164
           
             not
             once
             suspecting
             I
             should
             have
             met
             with
             an
             adversary
             so
             uningenious
             to
             say
             no
             worse
             ,
             who
             would
             have
             said
             the
             balking
             of
             this
             question
             ,
             had
             been
             the
             yeelding
             of
             the
             cause
             .
          
           To
           all
           this
           I
           reply
           ,
           that
           my
           words
           are
           misrecited
           by
           
             Mr.
             Marshall
             .
             I
          
           did
           not
           say
           ,
           
             his
             answer
             is
             to
             deny
             the
             conclusion
             ,
          
           but
           thus
           ,
           
             I
             find
             no
             answer
             to
             the
             argument
             here
             ,
             except
             it
             be
             an
             answer
             to
             an
             argument
             to
             deny
             the
             conclusion
             .
          
           Nor
           doe
           I
           say
           ,
           
             that
             the
             baulking
             of
             the
             question
             ,
             whether
             the
             beleever
             ,
             when
             he
             commits
             fornication
             with
             an
             infidell
             ,
             remove
             the
             barre
             in
             the
             unbeleeving
             party
             ,
             as
             that
             the
             child
             is
             (
             in
             the
             beleeving
             parents
             right
             )
             to
             be
             reckoned
             to
             belong
             to
             the
             covenant
             of
             Grace
             ,
             and
             Church
             of
             God
             ,
             had
             been
             the
             yeelding
             of
             the
             Cause
             ,
             which
             he
             makes
             my
             uningenuity
             .
          
           2.
           
           The
           passages
           only
           taxe
           a
           defect
           in
           Logick
           in
           
             Mr.
             Marshall
          
           in
           that
           place
           ,
           but
           doe
           indeed
           containe
           neither
           
             matter
             of
             scorn
             ,
             nor
             gallant
             vapouring
             .
          
           3.
           
           And
           however
           
             learned
             men
             pitty
             or
             laugh
             at
             the
             vanity
             of
             my
             disputing
             ,
             I
          
           doubt
           not
           to
           make
           it
           appeare
           ;
           that
           neither
           
             Mr.
             Marshall
          
           nor
           
             Mr.
             Geree
          
           have
           yet
           made
           an
           answer
           to
           that
           argument
           ,
           which
           doth
           overthrow
           his
           exposition
           of
           federall
           holinesse
           ,
           that
           though
           
             Mr.
             Geree
          
           sayes
           there
           was
           
             ignoratio
             Elenchi
          
           ,
           yet
           indeed
           there
           is
           no
           
             ignoratio
             Elenchi
          
           ,
           the
           thing
           being
           concluded
           that
           was
           to
           be
           concluded
           ;
           and
           whereas
           
             Mr.
             Marshall
          
           first
           new
           makes
           the
           major
           ,
           and
           then
           denies
           it
           ,
           he
           deales
           not
           rightly
           in
           putting
           in
           words
           to
           anothers
           argument
           ,
           and
           yet
           the
           major
           is
           rather
           true
           with
           his
           addition
           ,
           and
           then
           
             Mr.
             Marshall
          
           puts
           a
           minor
           of
           his
           owne
           ;
           and
           denies
           it
           .
           But
           the
           truth
           is
           ,
           the
           argument
           should
           be
           thus
           framed
           :
           
             That
             holinesse
             which
             might
             be
             though
             one
             of
             the
             Parents
             ,
             were
             not
             sanctified
             to
             the
             other
             ,
             is
             not
             here
             meant
             ;
             but
             faederall
             holinesse
             might
             be
             ,
             though
             one
             of
             the
             Parents
             were
             not
             sanctified
             to
             the
             other
             .
          
           Ergo
           ,
           
             Federall
             holinesse
             is
             not
             here
             meant
          
           ;
           or
           thus
           ,
           
             that
             uncleanesse
             wh●ch
             doth
             not
             agree
             to
             all
             the
             children
             of
             those
             whose
             Parents
             are
             not
             sanctified
             one
             in
             or
             to
             another
             is
             not
             here
             meant
             :
             but
             federall
             uncleanesse
             doth
             not
             agree
             to
             all
             the
             children
             of
             those
             whose
             Parents
             are
             not
             sanctified
             one
             in
             or
             to
             another
          
           ;
           Ergo
           ,
           
             Federall
             uncleannesse
             is
             not
             
             here
             meant
             .
          
           But
           these
           things
           I
           reserve
           till
           I
           review
           the
           dispute
           about
           the
           meaning
           of
           1
           ▪
           Cor.
           7.
           14
           concerning
           which
           I
           doubt
           not
           ,
           but
           if
           God
           spare
           me
           life
           and
           liberty
           I
           shall
           make
           good
           my
           argument
           ,
           and
           answer
           
             Mr.
             Marshalls
          
           exceptions
           ,
           yea
           and
           further
           shew
           ,
           that
           if
           the
           sanctification
           and
           bolinesse
           be
           taken
           from
           the
           faith
           of
           one
           party
           ,
           and
           not
           from
           the
           relation
           of
           husband
           and
           wife
           ;
           the
           Apostles
           reason
           as
           they
           expound
           it
           ,
           would
           have
           served
           to
           resolve
           two
           fornicatours
           whereof
           one
           is
           a
           beleever
           ,
           the
           other
           remaining
           in
           infidelity
           ;
           that
           they
           may
           live
           together
           as
           well
           as
           two
           married
           persons
           .
           pag.
           10.
           
           I
           said
           ,
           
             surely
             this
             is
             a
             s●●nd
             signe
             that
             you
             are
             not
             likely
             to
             make
             good
             your
             ground
             ,
             when
             you
             have
             yeelded
             so
             much
             :
          
           this
           he
           calls
           pag.
           105.
           
             an
             idle
             scoffe
          
           ,
           enough
           in
           it
           there
           is
           nothing
           like
           a
           scoffe
           .
           pag.
           113.
           
           I
           say
           .
           
             But
             your
             fe●●hing
             such
             a
             compasse
             about
             ,
             makes
             me
             imagine
             your
             attempt
             will
             prove
             but
             a
          
           parturiunt
           montes
           ,
           
             the
             mountai●es
             bring
             forth
          
           .
           This
           
             Mr
             Marshall
          
           calls
           
             a
             jeere
          
           ,
           and
           
             a
             confident
             scoffe
          
           ,
           and
           I
           confesse
           this
           carries
           the
           shew
           of
           a
           jeere
           ,
           when
           the
           other
           part
           of
           the
           verse
           is
           ●●●ed
           ;
           but
           I
           left
           it
           out
           of
           purpose
           ,
           that
           it
           might
           not
           be
           so
           taken
           ;
           conceiving
           
             Mr.
             Marshall
          
           would
           have
           construed
           it
           (
           as
           even
           grave
           Scholars
           use
           it
           )
           to
           signify
           an
           attempt
           that
           is
           faire
           in
           shew
           ,
           but
           vaine
           in
           the
           issue
           .
           pag.
           122.
           
           I
           say
           of
           
             Mr.
             Marshall's
          
           consequence
           which
           he
           called
           undeniable
           and
           clear
           ,
           thus
           :
           
             if
             you
             apprehend
             clear
             consequence
             in
             it
             ,
             you
             may
             enjoy
             your
             conceii
             ;
             nos
             non
             sumus
             adeò
             sagaces
             ,
             we
             are
             not
             so
             quick
             witted
          
           ;
           this
           Mr.
           Marshall
           sayes
           ,
           pag.
           208.
           
             is
             to
             seek
             to
             render
             an
             adversary
             ridi●ulous
             ,
             by
             jeeres
             and
             scoffes
             .
          
           But
           the
           truth
           is
           that
           was
           not
           mine
           intent
           ,
           but
           the
           griefe
           of
           my
           spirit
           when
           I
           wrote
           this
           ,
           being
           then
           rejected
           by
           
             Mr.
             Marshall
          
           in
           the
           busines
           of
           the
           Temple
           ,
           being
           told
           that
           it
           was
           the
           Assemblies
           rule
           not
           to
           nominate
           any
           to
           a
           place
           in
           the
           ministery
           that
           questioned
           the
           baptizing
           of
           infants
           ,
           pinched
           with
           the
           sadnesse
           of
           my
           condition
           ,
           and
           considering
           how
           the
           Magistrate
           was
           incited
           against
           such
           as
           could
           not
           subscribe
           to
           
             Mr.
             Marshalls
          
           judgement
           ,
           upon
           his
           reasons
           which
           he
           called
           undeniable
           ,
           an
           indignation
           that
           men
           should
           be
           undone
           for
           not
           assenting
           to
           so
           poore
           proofes
           ,
           made
           me
           after
           I
           saw
           my
           exercitation
           stirred
           not
           to
           use
           that
           quicknesse
           in
           those
           expressions
           ;
           which
           I
           am
           perswaded
           ,
           had
           I
           not
           done
           ,
           the
           point
           would
           not
           have
           been
           examined
           by
           them
           to
           this
           day
           :
           p.
           122.
           
           
             Mr
             Marshall
          
           sayes
           ,
           
             your
             answer
             is
             a
             scoffe
             out
             of
          
           Horace
           ,
           
             Amph●ra
             coepit
             institui
          
           ,
           
           &c.
           which
           is
           no
           scoffe
           ,
           but
           a
           speech
           often
           in
           the
           writings
           of
           Scholars
           ,
           used
           to
           signify
           ,
           that
           one
           fals
           short
           of
           that
           he
           should
           prove
           .
           pag.
           164.
           
           I
           speak
           of
           
             Mr.
             Marshalls
          
           discourse
           about
           Gods
           sealing
           conditionally
           to
           infants
           ,
           &
           their
           after
           agnizing
           thus
           .
           
             And
             therefore
             this
             that
             you
             make
             an
             objection
             I
             looke
             on
             as
             a
             frivolous
             supposing
             a
             Chimaera
             ,
             and
             then
             disputing
             about
             it
             .
          
           This
           
             Mr
             Marshalls
          
           calls
           
             a
             scoffe
          
           .
           But
           what
           is
           more
           usuall
           with
           Schollars
           ,
           then
           to
           call
           a
           fiction
           a
           Chimaera
           ,
           without
           the
           imputation
           of
           scoffing
           ?
           And
           these
           are
           all
           the
           supposed
           scoffes
           against
           Mr
           Marshall
           ,
           that
           I
           find
           noted
           by
           him
           .
           Now
           that
           it
           may
           appeare
           how
           unequally
           Mr
           Marshall
           deales
           with
           me
           ,
           (
           that
           I
           mention
           no
           other
           )
           that
           most
           accurate
           and
           grave
           writer
           Mr
           Gatak●r
           in
           a
           little
           thing
           containing
           but
           60
           pages
           ,
           in
           a
           full
           letter
           intituled
           Antithesis
           ,
           in
           answer
           to
           two
           Protestants
           godly
           men
           ,
           and
           as
           eminent
           as
           
             Mr
             Marshall
          
           ;
           Doctor
           Ames
           an
           English-man
           Professor
           of
           Divinity
           at
           Franiker
           in
           Westfriesland
           ,
           and
           
             Gisbert
             Voetius
          
           Professour
           of
           Virecht
           ,
           about
           
             Lusory
             lots
          
           :
           hath
           these
           passages
           ,
           pag.
           6.
           
           
             Sibyllae
             qod
             fertur
             folium
             :
             sed
             qod
             nisi
             sibylla
             nobis
             explicuerit
             interpretaturum
             alium
             credo
             autore
             dempto
             neminem
             ,
             pag.
          
           16.
           
             cum
             absurdit
             as
             illius
             detecta
             a
             plane
             jam
             fuerit
             &
             reverà
             defensoribus
             suis
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           pag.
           17.
           
             quam
             invovoluta
             tandem
             ista
          
           ?
           &c
           ,
           
             de
             sensu
             si
             ambigimus
             ,
             condonabit
             nobis
             spero
             ,
             Amesius
             ;
             neqe
             enim
             hebettoris
             paulò
             ingenii
             qi
             sumus
             ista
             facilè
             asseq●imur
             ,
          
           pag.
           20.
           
             verum
             ista
             prout
             &
             superiora
             ploeraque
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           pag.
           21.
           
             nam
             qae
             s●quntur
             mihi
             aenigmata
             sunt
             mera
             ,
             &
             Sphinge
             vel
             Oedipo
             opus
             habent
             ,
          
           pag.
           22.
           
             nam
             qae
             sequntur
             non
             sunt
             nauci
             ,
          
           pag.
           22.
           
             neqè
             enim
             perspicuè
             loqi
             amat
             Amesius
             ;
             sed
             anguillarum
             in
             morem
             ambiguae
             locutionis
             coeno
             sua
             involvere
             &
             occultare
             solenne
             habet
             ,
          
           pag.
           24.
           
             nam
             in
             testimonii
             illius
             ,
             qod
             plurimum
             in
             hac
             causa
             ,
             ponderis
             obtinet
             interpretatione
             ,
             meras
             agis
             praestigias
             ;
             eaqe
             proponis
             ,
             qae
             sibi
             invicem
             adversantur
             ,
          
           &c.
           pag.
           27.
           
             verum
             pronuntiata
             ista
             qae
             ex
             hic
             positis
             tamen
             profluunt
             ,
             sunt
             ab
             omni
             sensu
             humano
             prorsus
             aliena
             .
             Ita
             levior
             deprehenditur
             ratiuncula
             ista
             ,
             qae
             pro
             argumento
             tamen
             Achillaeo
             ac
             palmario
             proponitur
             ,
             qàm
             sunt
             ipsa
             farfari
             folia
             ,
          
           pag.
           31.
           
             qàm
             imbelle
             〈◊〉
             elumbe
             planè
             argumentum
             ,
             &
             viro
             tanto
             prorsus
             indignum
             .
             Ecqis
             tam
             vecors
             ut
             ista
             admittat
             ?
          
           pag.
           32.
           
             qo
             teneam
             vultus
             mutantem
             Protea
             modo
             ,
          
           pag.
           33.
           
             vanitatis
             illos
             potius
             incuset
             Amesius
             ,
             qi
             tam
             vana
             nobis
             aggesserunt
             ,
             seqe
             etiam
             qi
             adversus
             istud
             objecta
             tanqam
             
             adversus
             illud
             opposita
             proponit
             ;
             tum
             consecutionibus
             è
             suo
             cerebro
             confictis
             elidendis
             negot●um
             sibi
             frustra
             facessit
             ,
          
           pag.
           34.
           
             cum
             aliorum
             ,
             tum
             &
             Amesis
             etiam
             ipsius
             dogma
             futile
             ,
          
           pag.
           46.
           
             qarum
             ille
             q●●sdam
             tanqam
             cramben
             toties
             recoctam
             reponit
             ,
          
           pag
           ▪
           48.
           
             affirmatur
             non
             probatur
             ,
             quasi
             Pythagoricum
             illud
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             sufficeret
             .
          
           Which
           passages
           as
           I
           conceive
           no
           men
           ever
           charged
           with
           scoffing
           so
           neither
           doe
           I
           conceive
           justly
           might
           mine
           ,
           which
           shew
           no
           more
           sleighting
           or
           contempt
           of
           my
           opponents
           then
           his
           doe
           .
        
         
           
             But
             pag.
          
           94.
           
             of
             my
             Examen
          
           I
           say
           ,
           the
           misunderstanding
           of
           Colos
           .
           2.
           11.
           12.
           hath
           been
           the
           Ignis
           fatuus
           ,
           foolish
           fire
           ,
           which
           h●th
           led
           men
           out
           of
           the
           way
           in
           this
           matter
           into
           bogs
           .
           
             Upon
             this
             Mr
          
           Marshall
           pag.
           170.
           
             thus
             speaks
             to
             me
          
           .
           Truly
           sir
           ,
           were
           these
           scorns
           of
           being
           led
           by
           foolish
           fire
           into
           bogs
           &c.
           cast
           upon
           my selfe
           only
           ,
           it
           were
           nothing
           ;
           but
           when
           they
           are
           thus
           cast
           in
           the
           faces
           of
           all
           Divines
           ,
           ancient
           and
           modern
           ;
           all
           Harmonies
           and
           Confessions
           (
           except
           onely
           a
           handfull
           of
           upstart
           Anabaptists
           )
           as
           if
           they
           were
           all
           such
           simple
           ones
           that
           an
           ●gnis
           fatuus
           ,
           a
           fools
           fire
           might
           lead
           them
           into
           any
           bogs
           ;
           I
           can
           hardly
           forbeare
           to
           tell
           you
           :
           it
           is
           an
           argument
           of
           an
           arrogant
           spirit
           .
        
         
           I
           pitty
           Mr
           Marshall's
           distemper
           ,
           that
           occasioned
           this
           passage
           ,
           to
           speak
           of
           
             casting
             scornes
             in
             the
             faces
             of
             all
             Divines
             ancient
             and
             modern
             ,
          
           as
           if
           all
           Divines
           did
           expound
           that
           text
           ,
           in
           that
           misunderstood
           way
           I
           mention
           ;
           to
           talke
           of
           
             all
             Harmonies
             and
             Confessions
          
           ,
           instead
           of
           the
           Harmony
           of
           confessions
           ,
           which
           containes
           not
           many
           ;
           and
           one
           I
           am
           sure
           it
           is
           not
           against
           ,
           to
           wit
           the
           English
           confession
           :
           to
           speak
           disdainfully
           of
           them
           that
           are
           his
           opponents
           under
           the
           term
           of
           
             upstart
             Anabaptists
          
           to
           make
           the
           using
           of
           the
           term
           
             ignis
             fatuus
          
           ,
           to
           resemble
           a
           misunderstanding
           
             a
             scoffe
          
           ;
           to
           impute
           it
           to
           me
           as
           if
           I
           had
           accused
           
             all
             Divines
             ancient
             and
             mod●rn
             all
             Harmonies
             and
             Confessions
             of
             simplicity
             :
          
           as
           if
           a
           misunderstanding
           might
           not
           be
           in
           all
           men
           out
           of
           common
           infirmity
           ▪
           to
           impute
           it
           to
           me
           as
           if
           I
           had
           said
           
             into
             any
             bogs
          
           ,
           whereas
           I
           said
           ,
           
             hath
             led
             men
             out
             of
             the
             way
             in
             this
             matter
             into
             b●gs
          
           meaning
           the
           opinions
           ;
           that
           Baptisme
           succeeds
           into
           the
           place
           ,
           room
           ▪
           and
           use
           of
           Circumcision
           :
           and
           therefore
           that
           the
           command
           to
           circumcise
           male
           infants
           at
           the
           eighth
           day
           ,
           is
           a
           command
           to
           baptize
           any
           infants
           of
           beleivers
           at
           any
           time
           ;
           which
           errours
           I
           call
           bogs
           ,
           as
           being
           indeed
           Anti-evangelicall
           errours
           :
           though
           all
           the
           Divines
           on
           earth
           should
           avouch
           them
           ,
           yet
           this
           I
           may
           say
           without
           arrogance
           of
           Spirit
           ,
           in
           just
           and
           
           necessary
           avouching
           of
           the
           truth
           .
           That
           reverend
           and
           learned
           Divine
           Mr
           Gataker
           in
           his
           answer
           to
           
             Mr
             George
             Walkers
          
           vindication
           ,
           pag.
           133.
           
           Sayes
           thus
           .
           
             Howsoever
             I
             suppose
             it
             no
             such
             hainour
             matter
             in
             something
             to
             depart
             from
             all
             writers
             knowne
             to
             〈◊〉
             that
             have
             gone
             before
             us
             .
             Sure
             I
             am
             that
          
           Junius
           and
           Tremellius
           
             in
             translating
             and
             expounding
             some
             passages
             of
             Scripture
             ,
             departed
             from
             all
             known
             Interpreters
             than
             had
             gone
             before
             them
             as
             in
             that
             place
             ,
          
           Mal.
           2.
           16.
           
             that
             in
             all
             ,
             even
             the
             best
             translations
             ever
             before
             ran
             ;
             if
             thou
             ,
             hate
             her
             ,
             put
             her
             away
             ▪
          
           Pareus
           Comment
           :
           in
           1
           Cor.
           1.
           12.
           
             miror
             verò
             hoc
             loco
             omnes
             ferè●
             interpretes
             fictionem
             statuere
             .
             I
          
           might
           fill
           a
           volume
           with
           interpretations
           different
           from
           all
           foregoing
           ;
           yea
           ,
           what
           interpreter
           of
           note
           is
           there
           who
           doth
           not
           differ
           from
           all
           others
           ,
           and
           yet
           it
           is
           not
           counted
           arrogance
           ?
           Besides
           ,
           if
           this
           be
           not
           allowed
           upon
           cogent
           reason
           ,
           how
           shall
           Scriptures
           and
           Truths
           be
           cleared
           ?
           How
           shall
           we
           avoyd
           idolizing
           of
           them
           that
           goe
           before
           us
           ,
           
           and
           subjecting
           our
           judgments
           to
           them
           ?
           And
           that
           I
           spake
           right
           ,
           it
           may
           appeare
           in
           that
           ▪
           in
           the
           principall
           thing
           of
           my
           exposition
           of
           Colos
           .
           2
           11.
           12.
           
             to
             wit
             ,
             that
             Baptisme
             is
             mentioned
             not
             to
             shew
             that
             it
             succeeds
             Circumcision
             ,
             but
             because
             it
             is
             one
             of
             the
             means
             whereby
             we
             have
             communion
             with
             Christ
             ,
             and
             are
             comple
             〈◊〉
             in
             him
             ,
             and
             therefore
             Faith
             is
             joyned
             with
             Baptisme
             ,
             and
             alleaged
             to
             prove
             it
          
           ;
           Gal.
           3.
           25
           ,
           26
           ,
           27.
           (
           not
           as
           in
           Mr
           Marshall's
           defence
           ,
           Gal.
           5.
           25
           ,
           26.
           )
           and
           Rom.
           6.
           3
           ,
           4
           ▪
           5.
           which
           plainly
           shewes
           that
           here
           Baptisme
           is
           not
           mentioned
           to
           that
           end
           Mr
           Marshall
           expresseth
           ,
           &
           upon
           which
           the
           misunderstanding
           of
           this
           place
           was
           occasioned
           ,
           but
           to
           another
           ;
           and
           therefore
           it
           proves
           not
           that
           which
           Mr
           Marshall
           would
           gather
           from
           it
           ;
           if
           it
           did
           ,
           it
           would
           prove
           that
           faith
           succeeds
           into
           the
           roome
           place
           ,
           and
           use
           of
           Circumcision
           as
           well
           as
           Baptisme
           .
           To
           this
           Mr
           Marshall
           plainly
           sayes
           ,
           
             But
             is
             not
             this
             the
             same
             ,
             sense
             with
             mine
             .
          
           But
           he
           after
           spends
           a
           great
           many
           words
           to
           no
           purpose
           (
           as
           he
           is
           wont
           to
           doe
           when
           he
           mistakes
           my
           reason
           )
           imagining
           I
           had
           reasoned
           thus
           .
           
             Baptisme
             is
             named
             as
             one
             of
             the
             meanes
             whereby
             we
             come
             to
             be
             compleat
             in
             Christ
             ,
             therefore
             i●
             d●th
             not
             succeed
             in
             the
             room
             of
             circumcision
             ,
          
           whereas
           my
           re●son
           is
           t●us
           .
           
             Baptisme
             is
             alleaged
             as
             one
             of
             the
             meanes
             whereby
             we
             come
             to
             bee
             compleat
             in
             Christ
             ,
             therefore
             there
             was
             another
             reason
             besides
             the
             succession
             of
             it
             into
             the
             place
             of
             Circumcision
             ,
             why
             the
             Apos●●
             there
             me●tions
             it
             ,
          
           which
           Mr
           Marshall
           denied
           ;
           which
           reason
           is
           good
           ,
           
           except
           it
           were
           true
           ,
           that
           every
           meanes
           whereby
           we
           are
           compleat
           in
           Christ
           ,
           succeeds
           Circumcision
           ,
           the
           contrary
           whereof
           is
           confessed
           by
           Mr
           Marshall
           in
           acknowledging
           faith
           to
           bee
           one
           of
           the
           means
           whereby
           we
           are
           compleat
           in
           Christ
           ,
           which
           yet
           succeeds
           not
           Circumcision
           :
           many
           more
           such
           mistakes
           in
           Doctor
           
             Homes
             ,
             Mr.
             Geree
          
           ,
           and
           
             Mr
             Marshall
             ,
             I
          
           may
           hereafter
           shew
           ;
           I
           thought
           it
           best
           however
           God
           deale
           with
           me
           to
           cleare
           my selfe
           in
           this
           ,
           and
           to
           take
           notice
           of
           this
           concession
           ,
           which
           with
           others
           I
           may
           improve
           to
           overthrow
           all
           
             Mr
             Marshall's
          
           dispute
           .
           But
           it
           is
           
             arrogance
             to
             deny
             that
             which
             all
             reformed
             Churches
             reach
             ,
             that
             our
             Baptisme
             succeede
             into
             the
             plane
             ,
             roome
             ,
             and
             use
             of
             the
             Jewes
             Circumcision
             .
          
        
         
           To
           this
           I
           answer
           :
           1.
           
           I
           know
           not
           that
           all
           the
           reformed
           Churches
           teach
           this
           ,
           I
           remember
           not
           where
           this
           Doctrine
           is
           determined
           in
           the
           Church
           of
           〈◊〉
           publique
           Doctrinals
           .
           2.
           
           Master
           Gataker
           in
           his
           Postcript
           to
           Master
           Wo●ns
           Defence
           ,
           saith
           thus
           ,
           
             That
             justification
             〈◊〉
             remission
             of
             〈◊〉
             ,
             for
             my
             part
             I
             deem
             erro●●us
             ,
             and
             suppose
             that
             elsewhere
             I
             have
             evidently
             shewed
             〈◊〉
             so
             to
             be
             ;
             how
             be
             it
             Calvin
             ,
             B●●●
             ,
             Olev●●
             ,
             〈◊〉
             ,
             Piscator
             ,
             Parens
             ,
             ●●sculus
             ,
             Bullinger
             ,
             Fox
             ,
             and
             divers
             〈◊〉
             of
             great
             〈◊〉
             ,
             and
             name
             ,
             yea
             whole
             Synods
             of
             ours
             are
             〈◊〉
             so
             to
             say
             ,
          
           and
           yet
           I
           never
           heard
           this
           charged
           for
           arrogancy
           on
           him
           .
           And
           for
           the
           assertions
           I
           impugne
           ,
           that
           Baptisme
           comes
           in
           the
           place
           ,
           roome
           ,
           and
           use
           of
           Circumcision
           ,
           and
           that
           this
           may
           be
           proved
           from
           Colos
           .
           2.
           11
           ,
           12.
           though
           Master
           Marshall
           hold
           his
           rod
           over
           me
           ,
           saying
           ,
           
             I
             can
             hardly
             forbeare
             to
             tell
             you
             it
             is
             an
             argument
             of
             an
             arrogant
             spirit
             ,
          
           I
           feare
           not
           yet
           to
           call
           them
           an
           
             iguis
             〈…〉
             of
             the
             way
             in
             this
             matter
             into
             begs
             .
          
           To
           conclude
           my
           answer
           to
           this
           charge
           of
           scoffing
           ,
           I
           do
           the
           lesse
           marvaile
           that
           it
           is
           my
           lot
           to
           be
           thus
           charged
           ,
           when
           Mr
           Geree
           in
           his
           
             vindiciae
             paedob●ptes●●
          
           ,
           Pag.
           60
           ,
           67.
           cals
           one
           free
           speech
           very
           necessary
           of
           Master
           
             Ralph
             〈◊〉
          
           a
           man
           so
           approved
           ,
           as
           by
           Ordinance
           of
           Parliament
           constituted
           Master
           of
           a
           House
           in
           
             Cambridge
             ,
             a
             quipping
             〈…〉
             of
             a
             satyricall
             spirit
             against
             our
             reverend
             Divines
             ,
             〈…〉
             checked
             ,
             abhorred
             ,
             not
             countenanced
             .
          
           And
           I
           say
           further
           that
           if
           my
           memory
           do
           not
           deceive
           me
           ,
           there
           are
           passages
           in
           〈…〉
           ,
           that
           carry
           as
           much
           shew
           of
           irony
           as
           mine
           do
           ,
           towards
           a
           man
           for
           age
           ,
           and
           learning
           not
           inferiour
           to
           Master
           Marshall
           ,
           and
           therefore
           I
           suppose
           my
           words
           ,
           which
           are
           usuall
           among
           Scholars
           ,
           might
           have
           had
           a
           more
           favourable
           construction
           .
           I
           am
           bold
           to
           
           make
           use
           of
           Master
           Gatakers
           words
           to
           Lucius
           ,
           Part.
           ult
           .
           Sect.
           8.
           
           Pag
           ,
           91.
           
           
             Stomach●
             nimium
             q●m
             indulget
             vir
             Cl
             :
             superciliumq●
             nim
             is
             alte
             attollit
             ,
             qi
             tam
             aegre
             fert
             placita
             su●
             citra
             uliam
             vel
             censoria
             magistralitatis
             ,
             vel
             censurae
             magistralis
             volam
             aut
             vestigium
             eis
             formnlis
             qibus
             apud
             in
             scholis
             disceptantes
             nihil
             est
             vsitatius
             negari
             ,
             idq
             :
             cum
             negationis
             rationes
             adiectas
             aut
             videt
             aut
             videre
             si
             velit
             qeat
             .
          
           Neverthelesse
           I
           professe
           freely
           ,
           that
           had
           I
           dreamed
           such
           expressions
           so
           usuall
           in
           Scholastick
           disputes
           would
           have
           been
           so
           taken
           ,
           I
           would
           for
           avoyding
           of
           offence
           have
           abstained
           from
           them
           .
        
         
           There
           is
           another
           charge
           against
           me
           that
           sticks
           deeper
           then
           the
           former
           ,
           
           and
           it
           is
           this
           :
           Master
           Marshall
           in
           his
           Sermon
           had
           mentioned
           the
           
             Anabaptists
             as
             a
             dangerous
             and
             turbulen●
             sect
             ,
             working
             a
             world
             of
             mischiefe
             about
             Munster
             ,
             and
             other
             parts
             of
             Germany
             .
          
           This
           relation
           I
           conceived
           to
           be
           used
           ,
           not
           only
           to
           Magistrates
           to
           make
           them
           wary
           to
           prevent
           the
           like
           ,
           b●t
           also
           in
           all
           sorts
           of
           Auditories
           ,
           with
           much
           ingemination
           to
           make
           the
           persons
           that
           question
           the
           baptizing
           of
           Infants
           odious
           ,
           and
           unsufferable
           in
           a
           Christian
           Commonwealth
           ,
           and
           to
           stop
           mens
           eares
           against
           such
           evidence
           as
           may
           cleare
           the
           truth
           in
           this
           matter
           .
           To
           this
           therefore
           ,
           as
           being
           an
           objection
           in
           the
           mouth
           of
           all
           sorts
           of
           men
           against
           the
           Ant●paedobaptists
           ,
           I
           thought
           it
           best
           to
           answer
           :
           1.
           
           By
           granting
           
             much
             of
             the
             relation
             to
             be
             true
             ,
             though
             perhaps
             vehemency
             of
             opposition
             ●ath
             made
             matters
             more
             ,
             or
             worse
             then
             they
             were
             ,
             as
             it
             is
             wont
             to
             be
             in
             such
             cases
             .
          
           To
           this
           Master
           Marshall
           saies
           ,
           
             that
             he
             is
             confident
             I
             shew
             more
             good
             will
             to
             the
             Anabaptists
             ,
             then
             intend
             ill
             will
             against
             those
             worthy
             men
             who
             have
             written
             those
             stories
             .
             I
          
           do
           take
           with
           the
           right
           hand
           this
           charitable
           opinion
           in
           Master
           Marshall
           of
           my
           intentions
           ,
           and
           I
           plainly
           reply
           ,
           that
           the
           truth
           is
           ,
           that
           I
           did
           use
           those
           words
           ,
           neither
           out
           of
           partiall
           good
           will
           to
           the
           one
           ,
           nor
           partiall
           ill
           will
           to
           the
           other
           ,
           but
           out
           of
           a
           desire
           to
           remove
           that
           prejudice
           ,
           which
           hindered
           men
           from
           examining
           the
           Truth
           .
           As
           for
           the
           men
           I
           abhorre
           the
           wicked
           practises
           of
           the
           one
           ,
           yea
           so
           much
           the
           more
           I
           abhorre
           he
           practises
           of
           them
           that
           would
           so
           solemnly
           by
           baptisme
           engage
           themselves
           to
           be
           Christ
           Disciples
           ,
           and
           yet
           act
           such
           monstrous
           villanies
           ,
           as
           having
           learned
           that
           the
           more
           profession
           a
           man
           makes
           of
           holinesse
           ,
           the
           more
           accursed
           is
           his
           wickednesse
           ;
           and
           for
           the
           other
           ,
           I
           beare
           as
           much
           good
           will
           to
           the
           memory
           of
           them
           ,
           as
           if
           they
           had
           agreed
           with
           me
           in
           opinion
           .
           I
           hope
           I
           
           shall
           never
           make
           agreement
           with
           me
           in
           opinion
           ,
           the
           reason
           or
           rule
           of
           my
           love
           ,
           but
           relation
           to
           Jesus
           Christ
           ,
           appearing
           in
           holinesse
           of
           life
           .
           Master
           Marshall
           saies
           ,
           
             that
             the
             things
             are
             not
             to
             be
             questioned
             ,
             and
             that
             he
             thinks
             that
             I
             am
             the
             first
             of
             our
             Divines
             who
             have
             suspected
             them
             to
             overlash
             in
             their
             relations
             .
          
           To
           this
           I
           say
           ,
           my
           words
           are
           plaine
           ,
           
             that
             much
             of
             this
             is
             true
             I
             make
             no
             question
             ,
          
           meaning
           the
           maine
           of
           the
           relations
           ,
           that
           the
           men
           denied
           baptizing
           of
           Infants
           ,
           and
           that
           they
           brake
           out
           into
           such
           turbulent
           practises
           as
           are
           related
           of
           them
           .
           That
           which
           I
           added
           
             though
             perhaps
             vehemency
             of
             opposition
             hath
             made
             matters
             more
             ,
             or
             worse
             then
             they
             were
             ,
             as
             it
             is
             wont
             to
             be
             i●
             such
             cases
             ,
          
           meaning
           this
           ,
           of
           some
           particular
           circumstances
           in
           some
           persons
           ,
           was
           not
           because
           I
           suspected
           the
           overlashing
           of
           the
           Historians
           ,
           as
           if
           they
           wanted
           fidelity
           ,
           but
           because
           many
           things
           were
           brought
           to
           the
           publike
           knowledge
           by
           the
           Bishop
           and
           Canons
           of
           Munster
           ,
           their
           partisans
           who
           were
           Papists
           ,
           and
           would
           aggravate
           all
           things
           to
           the
           most
           to
           make
           the
           Lutheran
           Reformation
           become
           odious
           ;
           as
           Studley
           did
           in
           the
           accident
           of
           
             Euoch
             ap
             Evan
             killing
          
           his
           mother
           and
           brother
           ,
           or
           else
           by
           captives
           or
           desertors
           ,
           who
           for
           favour
           or
           mercy
           would
           frame
           their
           tales
           ,
           as
           they
           conceived
           might
           further
           their
           ends
           and
           because
           experience
           of
           the
           uncertainty
           of
           the
           manner
           of
           carrying
           things
           in
           our
           times
           ,
           hath
           made
           me
           speake
           warily
           concerning
           things
           past
           .
           And
           to
           speake
           plainly
           ,
           when
           I
           consider
           what
           Hooker
           relates
           out
           of
           
             Guy
             de
             Bres
          
           of
           the
           seeming
           holinesse
           of
           the
           generality
           of
           them
           ,
           their
           Orthodox
           confession
           at
           first
           mentioned
           by
           Master
           Marshall
           from
           Master
           Dury
           his
           knowledge
           ,
           the
           proceedings
           and
           parts
           of
           
             Bernardus
             Rotmannus
          
           and
           some
           others
           ,
           the
           things
           mentioned
           by
           my
           Examen
           ,
           Part
           ,
           2.
           
           Sect.
           3.
           the
           testimonies
           of
           Gualter
           ,
           and
           Cassander
           ,
           that
           the
           commotions
           in
           Germany
           began
           from
           oppression
           in
           the
           State
           ,
           that
           Luther
           wrot
           to
           the
           Germane
           Princes
           against
           their
           opressions
           ,
           the
           strange
           spirit
           of
           Lutherans
           ever
           since
           ,
           and
           the
           wofull
           tragedies
           of
           Germany
           in
           this
           last
           age
           ,
           I
           do
           count
           the
           story
           of
           the
           Anabaptists
           to
           containe
           in
           it
           many
           things
           ,
           the
           true
           reasons
           of
           which
           ,
           and
           the
           true
           knowledge
           of
           the
           circumstances
           concerning
           them
           will
           not
           appeare
           till
           the
           day
           of
           the
           revelation
           of
           the
           righteous
           judgement
           of
           God.
           2.
           
           I
           assigned
           some
           possible
           meanes
           of
           the
           turbulent
           carriages
           ,
           and
           errours
           of
           the
           Anabaptists
           ,
           beside
           their
           opinion
           of
           Antipaedobaptisme
           .
           To
           which
           Master
           Marshall
           saies
           ,
           
             he
             can
             hardly
             
             guesse
             whether
             I
             int●●ded
             to
             excuse
             the
             Anabaptists
             in
             part
             ,
             or
             to
             blame
             the
             Reformed
             Churches
             for
             not
             hearing
             them
             ,
             or
             to
             hint
             it
             as
             a
             warning
             to
             our selves
             .
          
           I
           answer
           ,
           I
           did
           it
           to
           shew
           there
           might
           be
           other
           reasons
           of
           those
           tumults
           and
           divisions
           that
           the
           Anabaptists
           fell
           into
           ,
           then
           the
           opinion
           of
           Antipaedobaptisme
           ;
           sundry
           of
           which
           ,
           if
           not
           all
           I
           think
           happened
           in
           their
           case
           .
           Master
           Marshall
           saies
           ,
           
             he
             never
             read
             that
             they
             sought
             Reformation
             in
             a
             regular
             way
             ,
             or
             were
             denied
             it
             ,
             before
             they
             fell
             into
             those
             furies
             .
          
           How
           farre
           they
           sought
           it
           I
           cannot
           tell
           ,
           it
           is
           plaine
           that
           Carolostadius
           and
           Pelargus
           and
           some
           say
           Melancthon
           would
           have
           reformed
           it
           in
           Saxony
           ,
           had
           not
           Luthers
           pertinacy
           in
           that
           as
           well
           as
           Consubstantiation
           ,
           and
           Images
           withstood
           it
           ;
           and
           how
           
             Baltazar
             Huebmer
          
           sought
           it
           at
           Zurich
           ,
           and
           was
           denied
           ,
           it
           ,
           is
           known
           .
           I
           thinke
           the
           Reformed
           Churches
           have
           been
           to
           blame
           ,
           and
           so
           may
           be
           our
           present
           Reformers
           ,
           that
           they
           have
           never
           yeelded
           to
           reforme
           it
           in
           a
           regular
           way
           ;
           and
           if
           
             Anabaptists
             have
             never
             sought
             it
             afore
             me
             ,
          
           it
           hath
           been
           it's
           likely
           ,
           because
           they
           saw
           mens
           spirits
           so
           bent
           against
           them
           ,
           that
           they
           thought
           it
           in
           vaine
           ,
           yea
           they
           have
           beene
           rather
           forced
           to
           conceale
           themselves
           ,
           it
           having
           beene
           accounted
           criminall
           ,
           justly
           deserving
           excomunication
           ,
           deprivation
           ,
           and
           sometimes
           death
           ,
           so
           much
           as
           to
           question
           it
           .
           And
           that
           the
           Anabaptists
           have
           been
           so
           cast
           out
           and
           rendered
           odious
           as
           they
           have
           been
           hath
           been
           the
           reason
           why
           they
           have
           been
           forced
           to
           become
           a
           Sect
           (
           which
           I
           do
           not
           justifie
           )
           and
           by
           reason
           thereof
           ,
           factious
           spirits
           have
           joyned
           with
           them
           ,
           and
           perverted
           them
           with
           other
           errours
           ,
           which
           perhaps
           had
           not
           happened
           ,
           had
           th●y
           been
           more
           tenderly
           and
           considerately
           handled
           at
           first
           .
           3.
           
           I
           said
           ,
           
             but
             have
             not
             the
             like
             ▪
             of
             not
             the
             same
             things
             happened
             in
             other
             matters
             ?
             Did
             not
             the
             like
             troubles
             happen
             in
             Queen
          
           Elizabeths
           
             daies
             in
             seeking
             to
             remove
             Episcopacy
             and
             ●eremoni●s
             ?
          
           To
           this
           Master
           Marshall
           saith
           ,
           
             The
             rest
             of
             that
             Section
             ,
             is
             to
             me
             extreamely
             scandalous
             ,
             when
             I
             read
             your
             odious
             compar●●●●s
             between
             the
             Non-conformists
             in
             Queene
          
           Elizabeths
           
             daies
             ,
             and
             the
             Anabaptists
             in
          
           Germany
           ;
           
             it
             even
             grieves
             me
             to
             consider
             ,
             whether
             affection
             to
             your
             cause
             doth
             carry
             you
          
           And
           Master
           Geree
           not
           only
           Pag.
           70.
           of
           his
           
             Vina●●c●●
             paedobapt●smi
             ,
             wonders
             at
             me
             that
             I
             should
             compare
             the
             troubles
             of
             the
             Non-conformists
             ,
             and
             the
             Anabaptists
             ,
             and
             marva●les
             such
             an
             uncharitable
             and
             unjust
             thought
             should
             arise
             in
             me
             ,
             that
             divisions
             or
             other
             miscarriages
             of
             the
             Non-conformists
             
             should
             bring
             them
             low
             in
          
           England
           :
           And
           beside
           all
           this
           ,
           Master
           Geree
           publisheth
           a
           single
           sheet
           in
           print
           ,
           and
           it
           came
           to
           my
           knowledge
           first
           by
           one
           that
           carried
           it
           about
           with
           other
           news
           Books
           ,
           and
           this
           Paper
           he
           styles
           
             the
             Character
             of
             an
             old
             Pur●tan
             〈◊〉
             Non-conformist
             ,
          
           and
           in
           the
           end
           saith
           thus
           :
           
             R●ader
             s●ing
             a
             passage
             〈◊〉
             Master
          
           Tombes
           
             his
             book
             against
             P●dob
             ●pt●sme
             ,
             where
             in
             he
             compares
             the
             Non-conformists
             in
          
           England
           ,
           
             to
             the
             Anabaptists
             in
          
           Germany
           ,
           
             in
             regard
             of
             their
             miscarr●ages
             and
             ill
             successe
             in
             them
             endeavours
             till
             of
             late
             yeares
             ,
             I
             was
             moved
             for
             the
             vind●cation
             of
             those
             faithfull
             ,
             and
             reverend
             witnesses
             of
             Christ
             ▪
             to
             publish
             this
             character
             .
          
           In
           which
           Mr
           Geree
           plainly
           insinuates
           ,
           that
           I
           acculed
           
             those
             faithfull
             witnesses
             of
             Christ
          
           ,
           whom
           he
           cals
           elsewhere
           
             the
             grave
             ,
             godly
             ,
             learned
             and
             unblameable
             Non-conformists
             in
          
           England
           .
           I
           o
           answer
           this
           objection
           ,
           I
           say
           that
           I
           never
           had
           a
           thought
           by
           those
           words
           
             Did
             not
             divisions
             and
             other
             miscarriages
             and
             persecutions
             ,
             bring
             the
             Non-conformists
             of
          
           England
           
             as
             low
             as
             the
             Anabaptists
             in
          
           Germany
           ?
           To
           accuse
           those
           men
           he
           names
           of
           such
           miscarriages
           .
           I
           honour
           the
           memory
           of
           
             Cartwright
             ,
             Brightman
             ,
             Hildersham
             Parker
             ,
             Dod
             ▪
             Bradshaw
             ,
          
           and
           the
           rest
           of
           the
           same
           stampe
           as
           godly
           ,
           learned
           ,
           unblameable
           and
           faithfull
           servants
           of
           Christ
           .
           But
           I
           said
           
             some
             there
             were
             tha●
             in
             seeking
             to
             remove
             Episcopacy
             and
             ceremonies
             did
             by
             their
             divisions
             ,
          
           meaning
           those
           of
           
             Browne
             ▪
             Barrow
          
           ,
           and
           others
           ,
           and
           
             other
             miscarriages
          
           ,
           meaning
           of
           the
           writers
           of
           the
           Books
           called
           
             Martin
             M●rprelate
          
           ,
           and
           the
           like
           ,
           the
           miscarriages
           of
           Hacket
           and
           his
           companions
           ,
           the
           Prelates
           taking
           hold
           thereof
           to
           accuse
           them
           as
           seditious
           ▪
           and
           to
           incense
           the
           
             Queen
             and
             State
          
           against
           them
           
             with
             per●ec●tion
             bring
             them
             as
             low
             as
             the
             Anabaptists
             in
          
           Germany
           .
           And
           I
           said
           that
           
             the
             like
             if
             not
             the
             same
             troubles
             happened
             here
             in
          
           England
           
             as
             in
          
           Germany
           ,
           meaning
           not
           in
           the
           degree
           ,
           out
           in
           the
           kind
           ,
           not
           in
           the
           fruit
           ,
           but
           in
           the
           seed
           ,
           which
           if
           the
           prudence
           of
           the
           State
           here
           had
           not
           timely
           prevented
           (
           which
           could
           not
           be
           so
           well
           done
           in
           Germany
           ,
           by
           reason
           of
           so
           many
           petty
           free
           States
           )
           might
           have
           broken
           out
           into
           as
           great
           a
           flame
           as
           those
           combustions
           in
           Germany
           .
           In
           which
           my
           intent
           was
           not
           to
           discredit
           
             Bullinger
             ,
             Sl●id●n
             ,
             Calvin
             ,
             &c.
          
           no●
           to
           justifie
           in
           the
           least
           manner
           the
           Anabaptists
           wicked
           practices
           ,
           but
           only
           to
           shew
           that
           in
           seeking
           to
           reforme
           an
           abuse
           ,
           there
           may
           happen
           such
           miscarriages
           ▪
           and
           divisions
           ,
           by
           the
           Devils
           stirrring
           up
           some
           ●actious
           and
           by
           pocriticall
           spirits
           of
           those
           that
           joyne
           with
           the
           
           seekers
           of
           Reformation
           ,
           to
           breake
           out
           into
           hainous
           enormities
           of
           〈◊〉
           to
           stop
           mens
           mouthes
           from
           speaking
           for
           ,
           and
           mens
           eares
           〈◊〉
           ●●aring
           of
           Truth
           .
           And
           therefore
           all
           that
           love
           the
           Truth
           ,
           〈◊〉
           they
           have
           reason
           to
           suppresse
           those
           turbulent
           spirits
           ,
           and
           〈◊〉
           heed
           of
           mens
           heady
           advises
           though
           for
           a
           good
           end
           ,
           yet
           they
           should
           not
           yeeld
           to
           the
           Devill
           so
           much
           as
           to
           permit
           him
           by
           the
           clamours
           against
           those
           factious
           spirits
           ,
           to
           cheat
           them
           of
           the
           Truth
           ,
           or
           to
           make
           them
           lesse
           ,
           but
           rather
           morezealous
           for
           it
           .
           And
           that
           this
           was
           my
           meaning
           ,
           had
           my
           words
           been
           either
           well
           heeded
           ,
           or
           candidly
           construed
           ,
           might
           have
           been
           perceived
           by
           them
           .
           Here
           I
           wish
           Master
           Geree
           to
           consider
           whether
           it
           were
           agreeable
           to
           
             that
             friendship
             he
             acknowledgeth
             to
             have
          
           been
           between
           us
           ,
           without
           any
           violating
           of
           it
           on
           my
           part
           ,
           to
           publish
           such
           an
           unjust
           charge
           against
           me
           ,
           and
           so
           to
           lay
           more
           burdens
           on
           my
           backe
           ,
           after
           I
           told
           him
           he
           had
           not
           dealt
           kindly
           nor
           rightly
           with
           me
           in
           his
           Epistle
           Dedicatory
           to
           a
           Peere
           of
           the
           Realme
           in
           aspersing
           me
           ,
           whereby
           I
           might
           suffer
           much
           and
           never
           be
           heard
           speak
           for
           my self
           ,
           &
           yet
           never
           once
           aske
           me
           though
           he
           had
           twice
           conference
           with
           me
           ,
           once
           a
           little
           before
           his
           Book
           was
           published
           ,
           the
           other
           ,
           the
           same
           day
           it
           was
           put
           forth
           ,
           whom
           I
           meant
           in
           those
           passages
           .
           I
           may
           well
           take
           up
           that
           speech
           of
           Absolom
           to
           
             Hushai
             ,
             Is
             this
             thy
             kindnesse
             to
             thy
             friend
          
           ?
           Now
           from
           that
           which
           hath
           been
           said
           ,
           it
           will
           be
           easie
           to
           answer
           Master
           Marshal's
           Quaeres
           .
           
             The
             Anabaptists
             in
          
           Germany
           
             rose
             up
             ,
             and
             with
             fire
             ●nd
             Sword
             pulled
             down
             Magistracy
             ,
             Scholes
             ,
             &c.
             did
             the
             like
             ,
             if
             not
             the
             same
             things
             happen
             here
             ?
          
           T
           is
           true
           the
           Bores
           〈◊〉
           Countrey
           people
           over
           all
           Germany
           did
           such
           things
           ,
           and
           among
           them
           were
           those
           that
           they
           called
           Anabaptists
           ,
           but
           these
           things
           were
           done
           by
           others
           then
           Anabaptists
           ,
           and
           in
           some
           places
           where
           it
           doth
           not
           appeare
           to
           me
           that
           any
           such
           were
           :
           the
           cause
           of
           which
           was
           pr●tended
           the
           oppressions
           of
           the
           people
           by
           the
           Princes
           ,
           but
           in
           Truth
           ▪
           their
           desire
           to
           plunder
           ,
           and
           spoyle
           .
           Now
           though
           the
           seekers
           of
           the
           removall
           of
           Episcopacy
           ,
           and
           Ceremonies
           did
           not
           the
           same
           things
           in
           degree
           ,
           yet
           they
           did
           such
           seditious
           things
           as
           were
           of
           the
           same
           kind
           ,
           and
           tended
           to
           them
           ,
           as
           inciting
           against
           the
           Magistrates
           ;
           such
           invectives
           against
           Schooles
           ,
           as
           had
           they
           not
           been
           withstood
           ,
           might
           have
           produced
           the
           same
           effects
           ,
           of
           which
           you
           may
           see
           passages
           out
           of
           
             Barrow
             ▪
          
           in
           Master
           〈…〉
           ,
           Chap.
           2
           ▪
           And
           I
           pray
           God
           we
           never
           ▪
           find
           by
           experience
           ,
           that
           discontented
           I
           Presbyterians
           
           can
           act
           the
           like
           things
           for
           their
           Presbytery
           ,
           that
           Anabaptists
           did
           for
           their
           Anabaptism
           ▪
           Mr
           Marshall
           saith
           ,
           
             what
             did
             the
             Non-conformists
             ever
             endeavour
             to
             do
             beyond
             prayers
             and
             teares
             ?
          
           If
           M.
           Marshall
           mean
           by
           non-conformists
           such
           as
           M.
           Geree
           describes
           in
           his
           Character
           ,
           I
           have
           nothing
           to
           accuse
           them
           ,
           but
           if
           he
           mean
           by
           Non-conformists
           those
           
             that
             ●ought
             to
             remove
             Episcopacy
             and
             Ceremonies
          
           (
           which
           was
           my
           phrase
           ,
           knowing
           that
           in
           processe
           of
           time
           the
           terme
           Non-conformists
           was
           contradistinguished
           to
           Separat●sts
           )
           some
           of
           them
           used
           railing
           against
           men
           in
           place
           &
           authority
           ,
           witnesse
           the
           Libels
           of
           
             Martin
             Marprelate
          
           ,
           and
           such
           like
           in
           too
           great
           abundance
           ,
           some
           of
           them
           ,
           if
           Cam●en
           relate
           true
           in
           his
           
             Anuals
             of
          
           Elizabeth
           
             ad
             Annum
          
           1591.
           either
           conspired
           with
           ,
           or
           some
           way
           animated
           Hacket
           ,
           upon
           conceite
           that
           he
           was
           an
           extraordinary
           person
           raised
           by
           God
           to
           bring
           in
           the
           Discipline
           .
           Master
           Marshall
           saies
           
             what
             turbulent
             Sect
             was
             ever
             among
             them
             ,
          
           my
           words
           were
           ,
           
             Did
             not
             some
             of
             them
             that
             ●ought
             to
             remove
             Episcopacy
             and
             Ceremonies
             ▪
             grow
             a
             dangerous
             and
             turloulent
             Sect
             ?
          
           Which
           words
           of
           mine
           are
           true
           in
           the
           followers
           of
           
             Browne
             ,
             Barrow
          
           ,
           &c.
           whom
           I
           thinke
           Mr
           Marshall
           will
           not
           deny
           to
           have
           been
           a
           dangerous
           and
           turbulent
           Sect
           ,
           and
           they
           were
           at
           first
           a
           part
           of
           them
           that
           sought
           to
           remove
           Episcopacy
           and
           Ceremonies
           .
           He
           askes
           ,
           
             what
             were
             those
             divisions
             and
             miscarriages
             which
             brought
             them
             so
             low
             ?
          
           〈◊〉
           had
           said
           ,
           
             Did
             not
             divisions
             and
             other
             miscarriages
             and
             persecutions
             bring
             the
             Non-conformists
             of
          
           England
           
             as
             l●w
             as
             the
             Anabaptists
          
           ?
           The
           divisions
           I
           meant
           ,
           were
           those
           that
           were
           between
           the
           Separatists
           and
           other
           Non-conformists
           ,
           the
           miscarriages
           I
           meant
           ,
           were
           those
           of
           
             Martin
             Marprelate
             ,
             Barrow
             ,
             Hacket
             ,
          
           and
           others
           which
           did
           meite
           Queene
           Elizabeth
           and
           the
           S●ate
           against
           them
           ,
           to
           arme
           the
           Bishops
           with
           their
           power
           ,
           by
           which
           they
           did
           persecute
           them
           .
           Dr
           
             Iohn
             Burges
             rejoynder
          
           ,
           Chap.
           2.
           
           Sect.
           11.
           
           Pag.
           ●5
           .
           
             ●or
             my
             part
             I
             thinke
             that
             the
             violence
             of
             some
             meaner
             ●en
             against
             those
             things
             ,
             hath
             caused
             the
             sharper
             execution
             of
             Lawes
             against
             some
             other
             men
             of
             worth
             .
             Crudelem
             medicum
             intemperans
             ager
             facit
             .
          
           Master
           Marshall
           toucheth
           the
           story
           of
           Hacke●
           and
           his
           companions
           and
           then
           saith
           :
           
             But
             what
             is
             this
             to
             your
             purpose
             〈◊〉
             had
          
           Hacket
           
             to
             do
             with
             the
             Non-conformists
             ,
             who
             you
             know
             (
             〈◊〉
             fever
             you
             read
             the
             story
             )
             abominated
             him
             ,
             and
             would
             have
             nothing
             to
             do
             with
             him
             〈◊〉
             before
             he
             〈◊〉
             into
             those
             p●ankes
             he
             plaid
             in
          
           London
           ?
           I
           answer
           ,
           I
           have
           read
           the
           story
           of
           Hacket
           in
           
             Camdens
             Annals
             of
             
             Queen
          
           Elizabeth
           
             ad
             annum
          
           1591.
           
             in
             Saravia
             against
             Beza
             de
             diver●●s
             ministrorum
             gradibus
             ,
          
           in
           Stow
           and
           Howe
           ,
           and
           I
           do
           not
           find
           by
           these
           that
           the
           seekers
           to
           remove
           E●iscopacy
           did
           abominate
           him
           as
           you
           say
           ,
           but
           that
           Wiggi●ton
           a
           Minister
           ,
           and
           others
           of
           that
           party
           did
           either
           conspire
           with
           him
           ,
           or
           otherwise
           encourage
           him
           upon
           the
           hope
           they
           had
           ,
           that
           by
           him
           the
           Discipline
           should
           be
           p●omoted
           ,
           and
           I
           find
           many
           practises
           like
           those
           of
           Iohn
           of
           Leyden
           at
           Munster
           ,
           as
           the
           pretending
           of
           revelations
           ,
           affecting
           anointing
           as
           a
           King
           ,
           commanding
           his
           Prophets
           Arthington
           and
           Coppinger
           to
           go
           into
           the
           Citty
           and
           preach
           ,
           exciting
           the
           people
           against
           the
           
             Archbishop
             and
             Lord
             Chancelour
          
           yea
           I
           find
           Hacke●'s
           end
           to
           have
           been
           worse
           in
           a
           more
           horrible
           manner
           than
           that
           of
           ●ohn
           of
           Leyden
           :
           nor
           do
           I
           doubt
           had
           London
           been
           in
           the
           same
           state
           as
           Mu●ster
           was
           ,
           but
           the
           Tragedy
           would
           have
           been
           as
           bad
           in
           the
           seeking
           to
           remove
           Episcopacy
           and
           Ceremonies
           ,
           as
           it
           was
           in
           seeking
           to
           remove
           Paedobaptisme
           .
           And
           if
           the
           Non-conformists
           did
           abominate
           Hackes
           ,
           so
           did
           the
           Anabaptists
           that
           followed
           Mennon
           ,
           the
           Munster
           ,
           and
           Batenburgick
           ,
           furies
           .
           And
           as
           for
           the
           parallel
           I
           brought
           out
           of
           Whitg●ft
           and
           
             Hooker
             ,
             I
          
           did
           it
           not
           to
           justifie
           their
           charges
           against
           the
           Non-conformists
           ,
           but
           to
           shew
           that
           they
           deprehended
           a
           likenesse
           of
           spirit
           &
           waies
           in
           some
           of
           the
           one
           ,
           as
           well
           as
           the
           other
           .
           And
           my
           end
           in
           the
           whole
           was
           to
           shew
           ,
           that
           in
           seeking
           to
           remove
           a
           reall
           errour
           ,
           and
           abuse
           ,
           fa●●ious
           persons
           may
           fall
           into
           such
           miscarriages
           ,
           and
           yet
           their
           miscarriages
           ought
           not
           to
           hinder
           the
           Reformation
           of
           the
           errour
           or
           abuse
           ,
           though
           these
           things
           may
           well
           be
           urged
           for
           caveats
           to
           Magistrates
           and
           people
           ,
           to
           suppresse
           &
           take
           heed
           of
           the
           seditious
           practises
           of
           such
           agents
           :
           which
           warning
           being
           rightly
           taken
           ,
           is
           good
           and
           necessary
           ,
           yea
           perhaps
           more
           necessary
           for
           these
           times
           then
           I
           at
           first
           imagined
           ,
           and
           so
           needs
           not
           a
           
             del●a
             ur
          
           ,
           but
           a
           right
           construction
           .
        
         
           Another
           charge
           Master
           Ley
           ,
           and
           Master
           Marshall
           fasten
           upon
           me
           that
           I
           wrote
           my
           Treatises
           as
           
             a
             braving
          
           Goliah
           ,
           
           so
           Master
           
             Ley
             ,
             ub●
             supra
          
           :
           Master
           Marshall
           in
           his
           Defence
           ,
           Pag.
           2.
           
           
             And
             came
             into
             the
             field
             so
             bravingly
             and
             gyantlike
             .
          
           Pag.
           244.
           
           
             Truly
             Sir
             ,
             thu
             smels
             a
             little
             too
             ranckely
             ,
             thus
             confidently
             to
             challenge
             all
             men
             ,
             not
             contented
             with
          
           Goliah
           
             to
             say
             ,
             give
             me
             a
             man
             that
             I
             may
             fight
             with
             him
             ,
             but
             to
             defie
             a
             whole
             host
             ,
             argues
             a
             little
             too
             much
             selfe
             confidence
             :
          
           To
           which
           I
           answer
           If
           Master
           Ley
           ,
           or
           Master
           Marshall
           either
           had
           allowed
           me
           so
           charitable
           an
           opinion
           ,
           as
           my
           forepast
           life
           and
           actions
           might
           have
           
           induced
           them
           to
           have
           of
           me
           ,
           or
           heeded
           my
           words
           in
           the
           prologue
           and
           Epilog●e
           in
           my
           Examen
           ,
           they
           would
           never
           have
           fastned
           this
           charge
           of
           a
           braving
           Goliah
           ,
           
             or
             c●●fident
             challenging
             or
             defying
             a
             whole
             host
          
           on
           me
           .
           ●or
           my
           bygone
           actions
           ,
           they
           rather
           speake
           me
           a
           man
           willing
           to
           gratifie
           others
           ,
           and
           to
           serve
           the
           common
           good
           ,
           then
           to
           make
           estentation
           of
           my selfe
           out
           of
           selfe
           confidence
           .
           There
           are
           many
           that
           can
           make
           report
           of
           my
           labours
           in
           the
           places
           where
           God
           hath
           disposed
           of
           me
           ,
           there
           are
           none
           that
           can
           give
           one
           instance
           ,
           wherein
           I
           have
           put
           my selfe
           forward
           to
           shew
           my
           parts
           either
           in
           Preaching
           the
           publike
           Sermons
           in
           the
           University
           ,
           or
           at
           Pauls
           ,
           or
           in
           great
           meetings
           in
           the
           Countrey
           ▪
           or
           before
           great
           men
           ,
           or
           the
           Parliament
           ,
           or
           the
           Armies
           ,
           out
           what
           ever
           I
           have
           done
           upon
           any
           such
           occasions
           ,
           necessity
           or
           conscience
           have
           induced
           me
           to
           it
           .
           And
           for
           my
           writings
           such
           as
           they
           are
           ,
           setting
           aside
           the
           Examen
           and
           Exercitation
           ,
           they
           carry
           their
           plea
           for
           them
           in
           their
           forehead
           .
           Infirmities
           I
           have
           ,
           and
           those
           many
           ,
           but
           sure
           the
           whole
           course
           of
           my
           actions
           are
           a
           plea
           for
           me
           against
           this
           imputation
           of
           a
           braving
           ,
           challenging
           ,
           vaunting
           humour
           :
           yea
           did
           not
           the
           mindfulnesse
           of
           my
           account
           in
           God
           ,
           love
           to
           the
           soules
           of
           men
           ,
           and
           the
           discharge
           of
           my
           duty
           ,
           lead
           me
           into
           publique
           actions
           ,
           I
           should
           rather
           embrace
           that
           advise
           ,
           
             be●●
             qui
             latuit
             ,
             benè
             vixit
             .
          
           Certainly
           in
           this
           businesse
           ,
           I
           was
           so
           farre
           from
           the
           braving
           humour
           ,
           that
           ,
           as
           may
           be
           perceived
           by
           the
           relation
           above
           ,
           necessity
           engaged
           me
           to
           it
           ,
           not selfe
           confidence
           ,
           and
           an
           humour
           of
           ostentation
           .
           The
           truth
           is
           ,
           there
           were
           other
           arguments
           that
           I
           had
           entered
           upon
           ,
           before
           I
           was
           engaged
           in
           this
           matter
           ,
           as
           namely
           against
           the
           mortality
           of
           the
           soule
           ,
           universall
           grace
           ,
           the
           Antinomian
           errours
           about
           justification
           ,
           and
           justifying
           faith
           ▪
           and
           some
           since
           ,
           as
           about
           the
           matter
           and
           forme
           of
           a
           particular
           visible
           Church
           ,
           about
           the
           nature
           of
           Schisme
           and
           Heresie
           ,
           in
           which
           I
           might
           safely
           have
           exercised
           such
           abilities
           as
           I
           have
           ,
           if
           selfe
           ostentation
           had
           been
           my
           motive
           ,
           and
           not
           have
           put
           my
           finger
           in
           this
           fire
           ,
           durst
           I
           desert
           the
           Truth
           .
           But
           how
           uncharitably
           Mater
           Ley
           ,
           and
           Master
           Marshall
           do
           construe
           my
           action
           ,
           I
           thinke
           it
           will
           presently
           appeare
           to
           him
           that
           shall
           read
           the
           Prologue
           ,
           and
           E●●logue
           of
           my
           Examen
           ,
           especially
           those
           speeches
           ,
           wherein
           I
           declared
           
             my
             intentions
             to
             be
             either
             to
             rectifie
             Master
          
           Marshall
           ,
           
             or
             to
             be
             ractified
             by
             him
             ,
             that
             we
             might
             give
             one
             another
             the
             right
             hand
             of
             fellowship
             ▪
          
           and
           I
           
             pray
             that
             the
             Lord
             would
             vouchsafe
             to
             frame
             our
             spirits
             to
             seeke
             the
             
             truth
             in
             humility
             and
             love
             ,
          
           which
           might
           have
           given
           them
           cause
           to
           have
           conceived
           otherwise
           of
           my
           disposition
           ,
           then
           they
           have
           done
           ,
           except
           they
           judged
           my
           speech
           hypocritical
           ,
           which
           I
           am
           sure
           would
           have
           been
           beyond
           their
           line
           to
           do
           .
           In
           the
           Epilog●e
           I
           tell
           Master
           
             Marshall
             ,
             that
             I
             examined
             his
             Sermon
             in
             the
             middest
             of
             many
             wants
             ,
             distractions
             ,
             discouragements
             ,
             and
             temptations
             ,
          
           which
           were
           indeed
           very
           many
           ,
           so
           many
           that
           nothing
           but
           Gods
           assistance
           ,
           and
           the
           thought
           of
           my
           account
           to
           God
           could
           ,
           as
           then
           the
           case
           was
           with
           me
           ,
           have
           carried
           me
           thorough
           the
           worke
           .
           I
           said
           
             that
             I
             kn●w
             no
             reason
             ,
             why
             Master
          
           Marshall
           
             should
             conceive
             ,
             that
             I
             had
             taken
             the
             paines
             to
             examine
             his
             Sermon
             for
             any
             ends
             crosse
             to
             the
             finding
             of
             Truth
             ,
          
           I
           tell
           him
           plainly
           ,
           
             my
             reall
             mention
             in
             this
             worke
             is
             to
             discover
             Truth
             ,
             and
             to
             do
             what
             is
             m●et
             for
             me
             in
             my
             calling
             ,
             towards
             the
             Reformation
             of
             these
             Churches
             ,
             according
             to
             Gods
             word
             ,
             ●●ts
             which
             we
             have
             both
             bound
             our selves
             by
             solemne
             Covenant
             .
          
           These
           words
           should
           have
           acquitted
           me
           from
           this
           charge
           of
           braving
           out
           of
           selfe
           confidence
           ,
           if
           Master
           Marshall
           ,
           or
           Master
           Ley
           knew
           nothing
           to
           the
           contrary
           ,
           as
           I
           am
           sure
           they
           did
           not
           ,
           and
           I
           thinke
           they
           have
           no
           prospective
           glasse
           to
           look
           into
           my
           brest
           .
           And
           for
           the
           words
           Mr
           Marshall
           saies
           ,
           
             smell
             a●lutle
             too
             rankely
             of
             challenging
             and
             difying
             a
             whole
             Host
             ,
          
           had
           he
           considered
           or
           recited
           the
           whole
           period
           ,
           and
           not
           cut
           off
           my
           words
           in
           the
           middest
           ,
           he
           had
           seen
           that
           my
           words
           were
           not
           a
           braving
           challenge
           ,
           but
           a
           fai●e
           and
           most
           reasonable
           motion
           ,
           to
           have
           some
           one
           Treatise
           framed
           by
           those
           that
           had
           appeared
           in
           publike
           ,
           and
           whose
           writings
           or
           Sermons
           ,
           I
           had
           endeavoured
           to
           answer
           ,
           that
           I
           might
           know
           what
           they
           would
           stand
           to
           ,
           and
           save
           my selfe
           the
           labour
           and
           charge
           of
           buying
           and
           reading
           every
           indigested
           Pamphlet
           :
           And
           after
           I
           made
           another
           motion
           ,
           in
           case
           this
           was
           not
           liked
           ,
           to
           have
           a
           meeting
           to
           consult
           about
           a
           way
           of
           brotherly
           and
           peaceable
           ventilating
           this
           point
           .
           The
           rejecting
           of
           both
           these
           motions
           by
           Master
           Marshall
           if
           they
           make
           him
           not
           inexcusable
           ,
           yet
           I
           presume
           make
           my
           preceedings
           excusable
           ,
           and
           his
           so
           p●lpable
           a
           misconstruction
           of
           my
           spirit
           in
           this
           matter
           ,
           doth
           strongly
           argue
           that
           
             he
             looked
             on
             my
             writing
             with
             a
             ●loudshot
             eye
             ,
          
           however
           he
           protest
           the
           contrary
           in
           his
           Epistle
           Dedicatory
           to
           the
           Assembly
           .
           And
           I
           think
           he
           should
           not
           shoote
           very
           wide
           from
           the
           marke
           ,
           that
           should
           imagine
           that
           these
           exceptions
           against
           the
           Author
           ,
           are
           for
           want
           of
           a
           cleare
           answer
           to
           the
           Booke
           .
        
         
         
           There
           is
           yet
           another
           charge
           against
           me
           that
           flies
           higher
           ,
           
           and
           comes
           ●earer
           to
           the
           matter
           ,
           if
           it
           were
           true
           ,
           and
           it
           is
           indeed
           (
           though
           they
           do
           not
           call
           it
           so
           )
           the
           deceit
           of
           Sophistry
           in
           my
           writing
           ,
           which
           if
           it
           were
           so
           ,
           were
           a
           damnable
           sin
           to
           pervert
           the
           Truth
           of
           God
           by
           such
           prophane
           handling
           .
           But
           let
           us
           consider
           what
           is
           said
           :
           Master
           Marshall
           Pag.
           2.
           of
           his
           Defence
           ,
           saith
           thus
           :
           
             wherein
             I
             shall
             not
             (
             as
             you
             have
             done
             )
             carpe
             at
             every
             phrase
             or
             expression
             ▪
             nor
             digresse
             into
             imp●rtinent
             discourses
             ,
             thereby
             to
             swell
             up
             a
             volume
             ,
             nor
             amuse
             the
             Reader
             with
             multitudes
             of
             quotations
             of
             Latin
             and
             Greeke
             Authors
             ,
             and
             then
             turne
             them
             into
             English
             ;
             nor
             frame
             as
             many
             sense
             of
             an
             expression
             as
             is
             possible
             ,
             and
             then
             confute
             them
             ,
             and
             so
             fight
             with
             men
             of
             straw
             ,
             of
             mine
             own
             set●ing
             up
             :
             nor
             spend
             a
             whole
             sheet
             of
             paper
             together
             ,
             in
             confuting
             what
             was
             never
             intended
             by
             my
             adversary
             ,
             as
             the
             Reader
             shall
             clearly
             perceive
             you
             have
             dealt
             with
             me
             .
          
        
         
           In
           answer
           hereto
           ,
           I
           say
           :
           The
           first
           charge
           is
           so
           ranke
           ,
           that
           unlesse
           he
           meane
           by
           carp●●g
           something
           else
           then
           I
           conceive
           ,
           to
           wit
           a
           wanton
           ,
           unnecessary
           ,
           quarrelling
           ,
           or
           excepting
           without
           cause
           ,
           it
           is
           so
           palpable
           an
           untruth
           ,
           that
           I
           wonder
           he
           would
           let
           it
           fall
           from
           his
           〈…〉
           he
           wrote
           at
           adventure
           .
           I
           do
           sometimes
           (
           and
           yet
           not
           so
           frequently
           as
           there
           was
           occasion
           )
           declare
           the
           ambig●ity
           and
           unfitnesse
           of
           some
           expressions
           ▪
           but
           never
           without
           reason
           our
           of
           a
           carping
           humour
           ▪
           much
           lesse
           
             carpe
             at
             every
             phrase
             or
             expression
             .
          
           And
           for
           the
           second
           ,
           it
           is
           true
           ▪
           I
           do
           make
           some
           digressions
           ,
           and
           so
           did
           Doctor
           
             〈◊〉
             White
          
           in
           his
           
             〈◊〉
             the
             〈◊〉
             Church
          
           ,
           Doctor
           Twiss●
           〈…〉
           Arminiu●
           ,
           but
           these
           digressions
           I
           am
           〈◊〉
           a
           reall
           〈◊〉
           pertinent
           ,
           and
           necessary
           to
           a
           full
           discussion
           of
           the
           argument
           in
           hand
           ,
           
             〈◊〉
             to
             〈◊〉
             a
             volume
          
           ,
           but
           to
           cleare
           the
           〈◊〉
           ▪
           The
           third
           ch●●ge
           is
           as
           va●●e
           ,
           for
           the
           quotations
           are
           not
           multitudes
           ,
           〈◊〉
           so
           many
           as
           that
           praise
           worthy
           writer
           Master
           Gat●●er
           〈◊〉
           of
           them
           〈…〉
           not
           for
           amusing
           the
           Reader
           but
           for
           〈…〉
           
           speakes
           it
           of
           himselfe
           ,
           and
           I
           there
           through
           mistake
           of
           memory
           put
           [
           Ar●es
           ]
           for
           [
           Orange
           ]
           a
           City
           neare
           it
           .
           And
           these
           I
           thanke
           Doctor
           Homes
           for
           advertising
           me
           of
           :
           and
           shall
           be
           willing
           to
           confesse
           any
           other
           oversights
           ,
           that
           no
           reader
           may
           be
           deceived
           by
           me
           :
           though
           for
           the
           present
           I
           know
           no
           other
           .
           Doctor
           Homes
           names
           some
           other
           ,
           yet
           I
           conceive
           wrongfully
           .
           
             As
             for
             the
             framing
             of
             as
             many
             senses
             of
             an
             expression
             as
             is
             possible
             ,
             and
             then
             confuting
             them
             ,
          
           this
           I
           thought
           had
           been
           a
           vertue
           in
           disputing
           to
           find
           out
           the
           many
           senses
           of
           an
           expression
           ,
           and
           to
           confute
           them
           .
           I
           ever
           tooke
           this
           good
           arguing
           ▪
           if
           the
           conclusion
           be
           true
           ,
           then
           in
           this
           or
           that
           sense
           ,
           but
           in
           none
           of
           all
           these
           it
           is
           true
           ,
           ergo
           it
           is
           not
           true
           ▪
           and
           that
           this
           had
           not
           been
           
             fighting
             with
             men
             of
             straw
          
           ,
           but
           fighting
           with
           the
           strongest
           enemy
           that
           was
           in
           the
           field
           .
        
         
           The
           last
           charge
           is
           ,
           
             that
             I
             spend
             a
             whole
             sheet
             of
             paper
             in
             confuting
             what
             was
             never
             intended
             by
             him
             :
          
           
           be
           it
           so
           ;
           yet
           if
           the
           Reader
           were
           likely
           to
           take
           it
           so
           ,
           it
           was
           fit
           it
           should
           be
           refuted
           ,
           and
           himselfe
           blamed
           for
           speaking
           no
           plainer
           ,
           but
           leading
           his
           Reader
           and
           Answerer
           out
           of
           the
           way
           ,
           by
           the
           ambiguity
           of
           his
           expression
           .
           But
           to
           examine
           this
           charge
           more
           fully
           :
           He
           meanes
           I
           assure
           my selfe
           the
           refuting
           of
           this
           conclusion
           Exam
           Part.
           3.
           
           Sect.
           4.
           from
           Pag.
           48.
           to
           54.
           (
           which
           comes
           short
           of
           a
           whole
           sheet
           )
           
             That
             the
             Cov●nant
             〈◊〉
             saving
             grace
             in
             Christ
             .
             expressed
             in
          
           Gen.
           7.
           7.
           
             in
             these
             words
             [
             I
             will
             be
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
             ]
             is
             made
             to
             beleevers
             and
             their
             naturall
             ●eede
             .
          
           This
           saith
           Master
           Marshall
           Pag.
           116.
           of
           his
           Defence
           
             was
             never
             asserted
             by
             him
          
           .
           For
           my
           part
           ,
           though
           I
           conceived
           still
           that
           Master
           Marshall
           would
           never
           stand
           to
           this
           assertion
           ,
           and
           I
           acknowledged
           in
           expresse
           termes
           ,
           that
           sometimes
           ▪
           Master
           Marshall
           spake
           mo●●
           warily
           ,
           yet
           I
           gave
           many
           reasons
           why
           in
           his
           second
           conclusion
           his
           words
           were
           to
           be
           so
           taken
           ,
           as
           if
           he
           had
           asserted
           that
           ,
           which
           Master
           Marshall
           neither
           hath
           ▪
           nor
           I
           thinke
           can
           clearly
           take
           off
           ▪
           nor
           did
           I
           herein
           
             fasten
             any
             thing
             upon
             him
             against
             〈…〉
             as
             he
             〈◊〉
             to
             suspect
             ,
          
           Pag.
           116.
           of
           his
           Defence
           ,
           and
           Master
           Geree
           Pag.
           13
           ▪
           of
           his
           
             Vindiciae
             paedobaptisms
          
           .
           For
           the
           passage
           be
           brings
           out
           of
           my
           Book
           is
           not
           contradictory
           ,
           s●th
           I
           might
           suppose
           he
           held
           not
           all
           the
           Infants
           of
           Beleevers
           to
           be
           actually
           ▪
           regenerate
           ,
           and
           yet
           might
           suppose
           he
           held
           that
           the
           Covenant
           of
           saving
           Gr●●●
           was
           made
           to
           them
           all
           ,
           sith
           all
           the
           Elect
           persons
           have
           the
           Covenan●
           made
           to
           them
           as
           the
           Apostle
           supposeth
           ,
           Rom.
           9.
           8.
           and
           yet
           are
           not
           actually
           
           regenerate
           .
           Besides
           Master
           Marshall
           in
           his
           answer
           to
           the
           fourth
           and
           fifth
           objection
           ,
           speakes
           as
           if
           he
           held
           the
           Covenant
           of
           Grace
           conditionall
           ▪
           and
           so
           might
           hold
           that
           all
           the
           children
           of
           Beleevers
           have
           the
           Covenant
           of
           saving
           Grace
           made
           to
           them
           conditionally
           ,
           though
           not
           absolutely
           .
           I
           will
           adde
           what
           Doctor
           Homes
           Pag.
           1.
           3.
           of
           his
           Animadversions
           tels
           me
           .
           Master
           T.
           
             kn●w
             learned
             Master
          
           P.
           (
           I
           thinke
           he
           meanes
           Master
           
             William
             Pemble
             of
             Magdalen
             H●ll
             in
             Oxford
             ,
          
           a
           famous
           worthy
           writer
           ,
           whose
           memory
           is
           very
           pretious
           to
           me
           ,
           in
           whose
           time
           Doctor
           Homes
           ,
           Master
           Geree
           and
           my selfe
           ,
           lived
           together
           in
           that
           house
           to
           the
           benefit
           of
           us
           all
           )
           
             who
             would
             say
             ,
             can
             any
             meere
             man
             write
             much
             ,
             and
             not
             in
             any
             thing
             contradict
             himselfe
             ?
          
           Why
           then
           should
           it
           be
           thought
           strange
           that
           I
           should
           conceive
           Master
           Marshall
           would
           contradict
           that
           in
           one
           place
           ,
           which
           he
           had
           avouched
           elsewhere
           ,
           especially
           sith
           I
           find
           it
           frequent
           for
           Protestant
           Divines
           in
           this
           very
           thing
           ,
           to
           unsay
           in
           dispute
           against
           Arminians
           about
           perseverance
           ,
           what
           they
           avow
           in
           dispute
           against
           Anabaptists
           :
           sure
           I
           am
           Master
           Cottons
           words
           which
           I
           examine
           in
           a
           digression
           ,
           meane
           plainly
           the
           Covenant
           of
           saving
           Grace
           ,
           and
           therefore
           he
           interprets
           Gen.
           17.
           7.
           of
           the
           Covenant
           of
           saving
           Grace
           ,
           and
           Master
           Philips
           ,
           that
           the
           Covenant
           is
           made
           to
           them
           because
           offered
           ,
           and
           Master
           
             Thomas
             Goodwin
          
           in
           his
           Lectures
           about
           Infant-baptisme
           ,
           meant
           it
           of
           the
           Covenant
           of
           saving
           Grace
           and
           therefore
           limited
           it
           so
           ,
           as
           that
           for
           the
           most
           part
           Election
           did
           run
           through
           the
           loynes
           of
           Beleevers
           ,
           and
           Master
           Herle
           at
           Bow-Church
           for
           Master
           Goodwin
           on
           Heb.
           8.
           10.
           tooke
           upon
           him
           to
           refute
           Anabaptists
           from
           thence
           ,
           because
           the
           Covenant
           there
           was
           made
           
             with
             the
             house
             of
          
           Judah
           ,
           and
           Gal.
           3.
           14
           ,
           
             the
             blessing
             of
          
           Abraham
           
             was
             to
             come
             upon
             the
             Gentiles
             ▪
          
           and
           that
           was
           the
           Covenant
           of
           saving
           Grace
           .
           And
           for
           my
           part
           ,
           I
           know
           not
           how
           to
           construe
           those
           words
           of
           the
           Directory
           ,
           
             That
             the
             promise
             is
             made
             to
             Beleevers
             and
             their
             seed
             ,
          
           any
           otherwise
           then
           of
           the
           promise
           of
           saving
           Grace
           ,
           which
           I
           conceived
           plaine
           by
           the
           expression
           following
           ,
           
             make
             this
             baptisme
             to
             the
             Infant
             a
             seale
             of
             adoption
             ,
             remission
             of
             sins
             ,
             regeneration
             and
             eternall
             life
             ,
             and
             of
             all
             other
             promises
             of
             the
             Covenant
             of
             Grace
             .
          
           The
           Directory
           doth
           in
           my
           apprehension
           plainly
           appoint
           the
           begging
           for
           the
           child
           the
           accomplishment
           of
           the
           promise
           before
           asserted
           to
           
             Beleevers
             and
             their
             seed
          
           ,
           and
           therefore
           as
           in
           the
           petition
           it
           is
           meant
           of
           saving
           Graces
           ,
           so
           in
           the
           assertion
           ,
           or
           else
           the
           words
           are
           so
           ambiguous
           ,
           
           as
           they
           may
           be
           a
           Cothurnus
           ,
           which
           were
           more
           fit
           for
           a
           Canon
           of
           the
           Coun●s
           of
           Trent
           ,
           then
           for
           the
           Directory
           of
           a
           
             Protestant
             Church
          
           .
           Besides
           the
           same
           promise
           is
           said
           to
           be
           made
           to
           Beleevers
           seed
           ,
           which
           is
           made
           to
           Beleevers
           ,
           but
           that
           they
           will
           not
           d●ny
           to
           to
           be
           meant
           of
           the
           promise
           of
           saving
           Grace
           ,
           therefore
           neither
           the
           other
           .
           To
           this
           Master
           Marshall
           Pag.
           116
           ,
           117.
           of
           his
           Defence
           answers
           thus
           ▪
           1.
           
           He
           leaves
           out
           the
           words
           which
           were
           for
           my
           purpose
           [
           
             and
             of
             all
             other
             promises
             of
             the
             Covenant
             of
             Grace
          
           ]
           which
           is
           not
           right
           dealing
           :
           2.
           
           He
           makes
           me
           to
           conclude
           from
           that
           I
           cite
           out
           of
           the
           Directory
           ,
           that
           
             if
             there
             be
             not
             a
             promise
             of
             these
             saving
             graces
             to
             Infants
             ,
             in
             vaine
             are
             they
             baptized
             ,
             and
             the
             seal
             ▪
             is
             put
             to
             a
             blanke
             .
          
           And
           this
           consequence
           he
           denies
           ,
           but
           saith
           nothing
           to
           that
           which
           was
           indeed
           my
           reason
           ,
           which
           was
           this
           ,
           Master
           Marshal's
           
             second
             conclusion
             is
             to
             be
             understood
             as
             the
             words
             in
             the
             Directory
             ,
          
           this
           Master
           Marshall
           grants
           ,
           
             but
             the
             words
             of
             the
             Directory
             speake
             of
             a
             promise
             of
             saving
             Grace
             .
          
           This
           I
           prove
           ,
           1.
           
           Because
           the
           same
           promise
           is
           said
           to
           be
           made
           to
           the
           Beleevers
           seed
           ,
           which
           is
           made
           to
           Beleevers
           ,
           for
           it
           were
           a
           strange
           equivocation
           to
           understand
           the
           same
           terme
           in
           the
           same
           proposition
           in
           two
           different
           senses
           ,
           but
           the
           promise
           made
           to
           Beleevers
           there
           meant
           ,
           is
           the
           promise
           of
           saving
           Grace
           ,
           ergo
           so
           is
           the
           promise
           to
           their
           seed
           .
           2.
           
           Because
           the
           words
           speake
           of
           the
           same
           promise
           before
           ,
           in
           the
           direction
           concerning
           Doctrine
           ,
           which
           they
           meane
           after
           in
           the
           direction
           for
           petition
           ,
           else
           there
           would
           be
           a
           Cathurnus
           ,
           which
           were
           absurd
           ,
           but
           in
           the
           petition
           they
           mean
           the
           promises
           of
           saving
           Grace
           ,
           therefore
           also
           in
           the
           Doctrine
           .
           As
           for
           that
           which
           Master
           Marshall
           makes
           my
           conclusion
           from
           the
           words
           of
           the
           
             Directory
             ,
             that
             in
             vaine
             are
             they
             baptized
             ,
             the
             Seale
             is
             put
             to
             a
             blanke
             :
          
           It
           is
           no
           inference
           from
           the
           words
           of
           the
           Directory
           ,
           but
           comes
           in
           in
           another
           period
           ,
           at
           least
           fourteene
           lines
           after
           ,
           and
           among
           other
           reasons
           it
           is
           a
           medi●m
           to
           prove
           that
           the
           second
           conclusion
           must
           be
           so
           understood
           ,
           because
           that
           is
           the
           plea
           they
           make
           for
           Infant-baptisme
           ,
           and
           therfore
           unlesse
           it
           be
           so
           understood
           ,
           they
           must
           revoke
           that
           plea.
           M.
           G●ree
           Pag.
           13.
           (
           if
           I
           understand
           him
           aright
           )
           makes
           this
           the
           sense
           of
           the
           
             Director●
             ,
             the
             promise
             is
             made
             to
             Beleevers
             and
             their
             seed
             ,
             that
             is
             ,
             it
             is
             to
             be
             presumed
             in
             charity
             of
             all
             the
             Infants
             of
             Beleevers
             ,
             that
             they
             enjoy
             the
             inward
             graces
             of
             the
             promise
             till
             they
             discover
             the
             contrary
             .
          
           Wherein
           ,
           though
           he
           grant
           that
           which
           I
           contend
           for
           ,
           
           that
           in
           the
           Directory
           the
           promise
           is
           meant
           of
           saving
           Grace
           ,
           yet
           he
           hath
           invented
           another
           shift
           to
           save
           the
           credit
           of
           the
           assertion
           of
           Master
           Marshall
           and
           the
           Directory
           ,
           which
           he
           confesseth
           ,
           if
           it
           be
           taken
           as
           I
           conceive
           it
           is
           ,
           is
           so
           
             manifestly
             against
             Protestant
             principles
          
           and
           experience
           that
           none
           can
           hold
           it
           .
           But
           who
           would
           ever
           construe
           those
           words
           ,
           
             The
             promise
             is
             made
             to
             Beleevers
             and
             their
             seed
          
           ;
           that
           is
           ,
           
             it
             is
             to
             be
             presumed
             in
             charity
             of
             all
             the
             Infams
             of
             Beleevers
             ,
             that
             they
             enjoy
             the
             inward
             graces
             of
             the
             promise
             ,
             till
             they
             discover
             the
             contrary
             ,
          
           but
           he
           that
           would
           make
           mens
           words
           like
           a
           nose
           of
           waxe
           ,
           to
           turne
           them
           which
           way
           he
           is
           willing
           they
           should
           be
           taken
           ?
           would
           any
           man
           construe
           the
           words
           [
           
             〈…〉
             to
             Beleevers
          
           ]
           any
           otherwise
           then
           thus
           ,
           the
           promise
           of
           saving
           Grace
           is
           made
           by
           God
           to
           Beleevers
           ?
           and
           must
           the
           same
           phrase
           in
           the
           same
           proposition
           in
           the
           other
           part
           be
           construed
           thus
           [
           
             the
             promise
             is
             made
             to
             the
             seed
             of
             Beleevers
          
           ]
           that
           is
           ,
           
             it
             is
             to
             be
             presumed
             by
             men
             in
             charity
             till
             they
             discover
             the
             contrary
             ,
             that
             all
             the
             Infants
             of
             Beleevers
             have
             the
             inward
             graces
             of
             the
             Covenant
             .
          
           As
           if
           the
           making
           of
           a
           Covenant
           were
           all
           one
           with
           a
           charitable
           presumption
           ,
           or
           the
           seed
           of
           Beleevers
           were
           all
           one
           with
           Infants
           ,
           or
           when
           they
           are
           adulti
           they
           are
           not
           their
           seed
           .
           The
           Apostle
           Rom.
           9.
           6
           ,
           7
           ,
           8.
           when
           he
           expounded
           the
           promise
           ,
           Gen.
           17.
           7.
           of
           the
           spirituall
           ,
           not
           the
           naturall
           seed
           ,
           did
           not
           imagine
           ,
           that
           the
           making
           the
           promise
           was
           mans
           act
           of
           presumption
           ,
           but
           Gods
           act
           ,
           and
           Acts
           2.
           39.
           
           (
           to
           which
           and
           Gen.
           17.
           7.
           it's
           likely
           the
           Directory
           alludes
           )
           the
           promise
           ▪
           as
           Master
           Marshall
           expounds
           it
           ,
           is
           of
           Christ
           and
           his
           saving
           benefits
           ,
           and
           the
           making
           of
           it
           is
           meant
           of
           Gods
           act
           ,
           not
           mans
           presumption
           .
           Adde
           hereunto
           that
           the
           whole
           series
           of
           the
           direction
           in
           the
           Directory
           carries
           the
           meaning
           thus
           .
           For
           having
           said
           ,
           that
           
             Baptisme
             is
             a
             Seale
             of
             the
             Covenant
             of
             Grace
             ,
             of
             our
             ingrafting
             into
             Christ
             ,
             and
             of
             our
             union
             with
             him
             ,
             of
             remission
             of
             sins
             ,
             regeneration
             ,
             adoption
             ,
             and
             life
             eternall
             ,
          
           it
           followes
           after
           ,
           
             that
             the
             ●eed
             and
             posterity
             of
             the
             faithfull
             borne
             within
             the
             Church
             ,
             have
             by
             their
             birth
             interest
             in
             the
             Covenant
             ,
             and
             right
             to
             the
             Seale
             of
             it
             ,
             and
             to
             the
             outward
             priviledges
             of
             the
             Church
             ,
             &c.
          
           where
           the
           Directory
           makes
           a
           threefold
           interest
           :
           First
           interest
           in
           the
           Covenant
           .
           Secondly
           ,
           right
           to
           the
           Seale
           of
           it
           .
           Thirdly
           ,
           right
           to
           the
           outward
           priviledges
           of
           the
           Church
           ,
           the
           Covenant
           ,
           Seale
           ,
           and
           outward
           Priviledges
           of
           the
           Church
           are
           put
           as
           distinct
           things
           ,
           and
           the
           Covenant
           they
           have
           interest
           in
           ,
           is
           the
           same
           Covenant
           
           of
           which
           Baptisme
           is
           a
           Seale
           ,
           as
           is
           plaine
           by
           the
           Pronoune
           [
           it
           ]
           which
           imports
           the
           same
           thing
           :
           Now
           Baptisme
           is
           before
           said
           to
           be
           
             the
             Seale
          
           of
           the
           Covenant
           of
           saving
           Graces
           ,
           therefore
           the
           Covenant
           that
           the
           seed
           of
           Beleevers
           have
           interest
           in
           by
           their
           birth
           according
           to
           the
           Directory
           ,
           is
           the
           Covenant
           of
           saving
           Graces
           .
           Which
           sith
           Master
           Marshall
           dares
           not
           assert
           ,
           and
           Mr
           Geree
           saith
           is
           
             manifestly
             against
             Protestant
             principles
          
           ,
           I
           wish
           it
           were
           as
           it
           ought
           to
           be
           laid
           to
           heart
           ,
           and
           that
           the
           Assembly
           would
           remember
           that
           which
           they
           say
           Pag
           30.
           of
           the
           answer
           to
           the
           Remonstrance
           of
           the
           seven
           dissenting
           Brethren
           .
           
             And
             it
             was
             further
             declared
             ,
             that
             even
             in
             those
             things
             which
             the
             Assembly
             had
             voted
             ,
             and
             transmitted
             to
             both
             Houses
             of
             Parliament
             ;
             yet
             we
             did
             not
             so
             leane
             to
             our
             own
             understandings
             ,
             nor
             so
             prize
             our
             v●tes
             ;
             but
             that
             if
             these
             Brethren
             should
             hold
             forth
             such
             light
             unto
             us
             as
             might
             convince
             us
             of
             an
             errour
             :
             we
             should
             not
             only
             desire
             the
             Parliament
             to
             give
             us
             leave
             to
             revise
             our
             votes
             ,
             but
             to
             revoke
             them
             ,
             if
             there
             should
             be
             caus●
             .
          
           Which
           would
           indeed
           bring
           much
           honour
           to
           the
           Assembly
           ,
           and
           knit
           the
           hearts
           of
           the
           godly
           to
           them
           :
           whereas
           through
           their
           silence
           at
           this
           time
           ,
           this
           and
           some
           other
           things
           in
           the
           Directory
           about
           baptism
           passing
           uncorrected
           ,
           &
           standing
           confirmed
           by
           Law
           ,
           great
           disquiet
           to
           the
           Church
           of
           God
           ,
           and
           the
           undoing
           or
           molesting
           of
           many
           godly
           persons
           ,
           may
           follow
           when
           they
           cannot
           yeeld
           without
           sin
           to
           the
           Doctrine
           and
           practise
           of
           Baptisme
           as
           it
           is
           there
           set
           downe
           .
           
           This
           by
           the
           way
           .
        
         
           But
           Mr.
           Marshalls
           tells
           me
           pag.
           1●0
           .
           of
           his
           
             Defence
             ,
             you
             cannot
             be
             ignorant
             how
             our
             Divines
             owne
             the
             outward
             administration
             of
             the
             Covenant
             under
             the
             notion
             of
             Foedus
             externum
             and
             the
             spirituall
             grace
             of
             it
             under
             the
             notion
             of
             Foedus
             internum
             :
             and
             that
             still
             I
             restraine
             the
             Covenant
             to
             the
             spirituall
             part
             onely
             ;
             and
             would
             perswade
             my
             reader
             ,
             that
             they
             who
             speake
             of
             the
             Covenant
             of
             Grace
             ,
             must
             meane
             it
             thus
             strictly
             ;
             and
             yet
             I
             bring
             not
             arguments
             to
             disprove
             a
             true
             visible
             membership
             upon
             a
             visible
             profession
             ,
             whether
             the
             inward
             saving
             grace
             be
             known
             or
             not
             .
          
           To
           this
           I
           answer
           .
           I
           confesse
           I
           have
           met
           with
           that
           distinction
           of
           
             foedus
             externum
             &
             internum
          
           ,
           in
           some
           Protestant
           writers
           ,
           but
           not
           meeting
           with
           it
           in
           
             Mr
             Marshals
          
           Sermon
           ,
           I
           had
           no
           occasion
           in
           my
           E●a●en
           to
           meddle
           with
           it
           but
           now
           I
           will
           declare
           my
           thoughts
           of
           it
           .
           I
           confesse
           that
           Circumcision
           is
           called
           
             the
             Covenant
          
           ,
           Gen.
           1●
           13
           ▪
           by
           a
           me●onymy
           of
           the
           thing
           signified
           for
           the
           signe
           ,
           as
           the
           text
           it selfe
           expounds
           it
           ;
           
           and
           I
           confesse
           that
           the
           Apostle
           Rom.
           2.
           28.
           distinguisheth
           of
           
             Circumcision
             outward
             in
             the
             flesh
             ,
             and
             circumcision
             of
             the
             heart
             :
          
           but
           no
           where
           in
           Scripture
           doe
           I
           meet
           with
           the
           distinction
           of
           the
           outward
           and
           inward
           Covenant
           ,
           nor
           doe
           I
           conceive
           the
           expression
           right
           .
           For
           if
           the
           distinction
           be
           only
           
             distinctio
             nominis
          
           ,
           it
           should
           be
           thus
           ,
           Covenant
           is
           taken
           either
           properly
           or
           improperly
           by
           a
           trope
           ,
           and
           not
           Covenant
           is
           either
           outward
           or
           inward
           ,
           if
           the
           distinction
           be
           
             distinctio
             rei
          
           :
           then
           there
           is
           some
           common
           notion
           of
           a
           Covenant
           thus
           distributed
           ,
           and
           so
           the
           sense
           must
           be
           ;
           some
           Covenants
           ,
           that
           is
           ,
           promises
           (
           for
           the
           nature
           of
           a
           Covenant
           is
           a
           mutuall
           or
           single
           promise
           )
           are
           either
           externall
           or
           internall
           ,
           and
           this
           may
           be
           understood
           either
           in
           respect
           of
           the
           making
           of
           the
           promise
           ,
           and
           so
           it
           is
           not
           right
           for
           all
           promises
           in
           that
           sense
           are
           externall
           ,
           none
           internall
           for
           afore
           it
           be
           declared
           by
           some
           transeunt
           act
           it
           is
           not
           a
           promise
           ,
           but
           an
           intention
           or
           else
           it
           may
           be
           understood
           in
           respect
           of
           the
           thing
           promised
           ,
           and
           it
           is
           confessed
           that
           God
           promiseth
           inward
           ,
           and
           outward
           good
           things
           ,
           and
           if
           this
           were
           the
           meaning
           I
           should
           not
           much
           except
           against
           it
           ,
           though
           I
           should
           like
           it
           better
           to
           expresse
           it
           thus
           .
           The
           things
           covenanted
           are
           outward
           or
           inward
           ,
           which
           is
           plain
           and
           easie
           to
           be
           understood
           ,
           then
           to
           say
           ,
           the
           Covenant
           is
           outward
           ,
           or
           inward
           .
           But
           Mr
           
             Marshall
             by
             the
             outward
             Covenant
             means
             the
             outward
             administration
             of
             it
             ,
             and
             by
             the
             inward
             Covenant
             the
             spirituall
             grace
             of
             it
             .
          
           According
           to
           which
           explication
           the
           distinction
           is
           not
           agreeable
           to
           Logick
           rules
           ,
           nor
           can
           stand
           Mr
           Marshall
           in
           any
           stead
           ,
           but
           to
           convince
           him
           of
           trifling
           and
           equivocating
           in
           his
           first
           argument
           ,
           and
           two
           first
           conclusions
           .
           
             Trifling
             I
          
           say
           in
           his
           first
           argument
           .
           For
           the
           first
           argument
           was
           this
           .
           
             The
             infants
             of
             beleeving
             parents
             are
             foederati
             ,
             therefore
             they
             must
             be
             signati
             .
          
           Now
           Mr
           Marshall
           will
           not
           have
           the
           antecedent
           understood
           of
           the
           inward
           Covenant
           ,
           that
           is
           the
           spirituall
           grace
           ;
           he
           blames
           me
           for
           that
           ,
           and
           he
           himselfe
           rejects
           it
           in
           that
           sense
           ;
           then
           the
           sense
           must
           be
           ,
           the
           infants
           of
           beleeving
           parents
           are
           foederat●
           ,
           that
           is
           in
           the
           outward
           Covenant
           of
           Grace
           ,
           that
           is
           according
           to
           
             Mr
             Marshall
          
           in
           the
           outward
           administration
           of
           the
           Covenant
           .
           Now
           what
           is
           the
           outward
           administration
           he
           expresseth
           pag.
           48.
           of
           his
           Sermon
           ,
           
             calling
             Baptisme
             the
             new
             administration
             ,
             and
             Circumcision
             the
             old
             .
          
           This
           then
           is
           
             Mr
             Marshals
          
           argument
           .
           The
           infants
           of
           beleevers
           are
           in
           the
           outward
           Covenant
           ,
           that
           is
           ,
           in
           the
           
           outward
           administration
           ,
           meaning
           Baptisme
           or
           Circumcision
           ;
           this
           is
           the
           antecedent
           ,
           the
           consequent
           or
           conclusion
           is
           ,
           therefore
           they
           must
           be
           signati
           ;
           that
           is
           ,
           baptized
           or
           circumcised
           .
           But
           is
           not
           this
           a
           meer
           inept
           tautology
           ;
           all
           one
           as
           to
           prove
           they
           must
           bebaptized
           ,
           because
           they
           must
           be
           baptized
           ;
           all
           one
           as
           to
           argue
           ,
           he
           must
           have
           ensem
           ,
           because
           he
           must
           have
           gladium
           ;
           this
           is
           Pauls
           Epistle
           ,
           because
           this
           is
           Pauls
           letter
           .
           I
           said
           equivocating
           .
           For
           by
           the
           Covenant
           
             Mr
             Marshall
          
           makes
           shew
           of
           one
           thing
           in
           the
           first
           conclusion
           ,
           but
           meanes
           another
           in
           the
           second
           .
           For
           he
           had
           said
           conclusion
           the
           first
           ,
           
             The
             Covenant
             of
             Grace
             for
             substance
             hath
             been
             alwayes
             the
             same
             ,
          
           and
           pag.
           10.
           he
           shewes
           wherein
           lies
           the
           substance
           of
           it
           ;
           to
           wit
           ,
           the
           spirituall
           part
           ;
           now
           who
           would
           not
           have
           expected
           that
           the
           second
           conclusion
           should
           be
           meant
           of
           the
           same
           Covenant
           to
           wit
           the
           inward
           ;
           sith
           he
           sayes
           ,
           pag.
           26.
           
           
             The
             proving
             the
             two
             first
             conclusions
             gains
             the
             whole
             cause
             ,
             if
             the
             Covenant
             be
             the
             same
             ,
             and
             children
             belong
             to
             it
             ,
             then
             they
             are
             to
             be
             owned
             as
             Covenanters
             ?
          
           yea
           ,
           and
           his
           first
           text
           to
           prove
           the
           second
           conclusion
           ,
           Acts
           2.
           39.
           he
           himselfe
           expounds
           it
           of
           
             Christ
             and
             saving
             benefits
             by
             him
             .
          
           But
           it
           seems
           
             Mr
             Marshal's
          
           heart
           failes
           him
           ,
           he
           found
           that
           assertion
           too
           hot
           for
           him
           ,
           though
           that
           be
           the
           ordinary
           assertion
           ,
           in
           the
           Directory
           ,
           in
           books
           and
           Sermons
           ,
           insomuch
           that
           it
           is
           an
           usuall
           expression
           to
           say
           
             infants
             are
             confederates
             with
             their
             beleeving
             parents
             in
             the
             Covenant
             of
             Grace
          
           ;
           and
           therefore
           now
           ,
           the
           second
           conclusion
           ,
           
             that
             the
             children
             of
             beleevers
             belong
             to
             the
             Covenant
             of
             Grace
             ,
          
           must
           be
           understood
           in
           another
           sense
           then
           as
           the
           Covenant
           of
           Grace
           is
           taken
           in
           the
           first
           conclusion
           ,
           which
           is
           to
           equivocate
           .
           Yea
           further
           by
           reading
           
             Mr
             Marshalls
          
           defence
           ,
           pag.
           92.
           and
           elsewhere
           I
           suspect
           there
           is
           a
           farther
           equivocation
           in
           
             Mr
             Marshalls
          
           argument
           ,
           which
           
             Mr
             Marshall
          
           it
           seems
           doth
           not
           perceive
           ,
           divers
           expressions
           being
           by
           him
           taken
           as
           the
           same
           ,
           which
           are
           not
           the
           same
           ;
           nor
           to
           be
           confounded
           .
           For
           ,
           pag.
           92.
           
           
             Mr
             Marshall
          
           speaks
           thus
           ;
           
             I
             concluded
             therefore
             that
             by
             Gods
             own
             will
             ,
             such
             as
             enter
             into
             Covenant
             ought
             to
             receive
             the
             seale
             ,
          
           which
           seems
           to
           be
           the
           Proposition
           by
           which
           the
           sequele
           of
           
             Mr
             Marshalls
          
           first
           argument
           is
           to
           be
           proved
           ,
           so
           that
           he
           seems
           to
           frame
           the
           Syllogisme
           entirely
           thus
           .
           They
           that
           enter
           into
           Covenant
           ought
           to
           receive
           the
           seale
           ,
           but
           the
           children
           of
           beleevers
           enter
           into
           Covenant
           ,
           therefore
           they
           ought
           to
           receive
           the
           seale
           ;
           so
           that
           the
           minor
           seems
           to
           him
           to
           be
           
           all
           one
           with
           this
           Proposition
           :
           
             the
             children
             are
             foederati
          
           ,
           which
           is
           elsewhere
           expounded
           of
           the
           outward
           Covenant
           ,
           or
           the
           right
           to
           be
           baptized
           ,
           but
           to
           have
           right
           to
           be
           baptized
           ,
           is
           not
           all
           one
           with
           entring
           into
           Covenant
           .
           Entring
           into
           Covenant
           is
           some
           act
           farther
           then
           having
           of
           right
           ;
           for
           a
           person
           may
           have
           right
           to
           Baptism
           before
           he
           enters
           into
           Covenant
           .
           
             Mr
             Marshall
          
           should
           have
           heedfully
           distinguished
           the
           Covenant
           of
           Grace
           ,
           which
           is
           Gods
           act
           in
           his
           promise
           of
           grace
           ;
           and
           belongs
           to
           none
           but
           those
           he
           hath
           made
           that
           promise
           to
           ,
           and
           the
           outward
           administration
           ,
           which
           is
           the
           administratours
           act
           ;
           and
           not
           have
           called
           it
           the
           Covenant
           ,
           and
           the
           entring
           into
           Covenant
           with
           God
           ,
           which
           is
           the
           act
           of
           the
           baptized
           ,
           and
           cannot
           be
           done
           ordinarily
           by
           an
           infant
           ,
           who
           is
           onely
           passive
           ,
           and
           makes
           no
           promise
           at
           Baptisme
           ;
           and
           therefore
           cannot
           be
           rightly
           said
           to
           enter
           into
           Covenant
           with
           God.
           The
           want
           of
           such
           distinctnesse
           in
           expression
           serves
           for
           no
           other
           purpose
           but
           to
           puzzle
           a
           reader
           ,
           and
           the
           very
           truth
           is
           ,
           the
           argument
           which
           Mr
           Marshall
           ,
           Mr
           Geree
           ,
           Doctor
           Homes
           ,
           &c.
           bring
           from
           the
           Covenant
           to
           the
           Seale
           for
           the
           baptizing
           Infants
           ,
           if
           it
           be
           well
           sifted
           ,
           is
           either
           a
           Tautology
           ,
           or
           an
           equivocation
           ;
           as
           I
           may
           more
           abundantly
           shew
           ,
           if
           ever
           I
           have
           liberty
           to
           examine
           their
           intangled
           discour●es
           .
           Now
           from
           hence
           he
           may
           know
           the
           reason
           why
           
             I
             still
             rest●aine
             the
             Covenant
             to
             the
             spirituall
             part
             only
             ,
          
           which
           is
           ,
           because
           I
           love
           to
           speake
           plainly
           without
           equivocation
           ,
           and
           as
           the
           Scripture
           doth
           ,
           and
           
             why
             I
             would
             perswade
             the
             Reader
             ,
             that
             they
             who
             speake
             of
             the
             Covenant
             of
             Grace
             must
             meant
             it
             thus
             strictly
             ,
          
           because
           I
           would
           have
           it
           thought
           they
           do
           not
           equivocate
           ,
           but
           speake
           plainly
           .
           And
           for
           
             bringing
             arguments
             to
             disprove
             a
             true
             visible
             membership
             upon
             a
             visible
             profession
             ,
             whether
             the
             inward
             grace
             be
             known
             or
             not
             ,
          
           I
           marvell
           Master
           Marshall
           should
           expect
           this
           of
           me
           ,
           who
           never
           denied
           a
           true
           visible
           membership
           upon
           a
           visible
           profession
           ,
           whether
           the
           inward
           Grace
           be
           known
           or
           not
           ,
           but
           in
           expresse
           termes
           granted
           it
           ;
           and
           therefore
           Master
           Marshall
           doth
           untruely
           charge
           me
           ,
           when
           he
           saies
           Pag.
           112.
           
           
             This
             mistake
             runs
             through
             your
             whole
             booke
             ,
             that
             none
             are
             to
             be
             repu●●●
             to
             have
             a
             visible
             right
             to
             the
             Covenant
             of
             Grace
             ,
             but
             only
             such
             as
             partake
             of
             the
             saving
             Graces
             of
             it
             .
          
           And
           yet
           Mr
           Marshall
           acknowledgeth
           Pag.
           2●3
           .
           of
           his
           Defence
           the
           contrary
           ,
           when
           he
           saith
           ,
           
             to
             all
             this
             you
             assent
             ,
             and
             consequently
             that
             there
             is
             nothing
             needfull
             according
             to
             the
             Word
             ,
             but
             a
             visible
             right
             .
          
           But
           Master
           Marshall
           
           addes
           ;
           and
           
             then
             what
             will
             become
             of
             all
             your
             pleading
             ,
             That
             because
             we
             cannot
             know
             that
             all
             Infants
             of
             Beleevers
             have
             the
             inward
             Grace
             ,
             we
             may
             not
             therefore
             baptize
             them
             .
          
           This
           Master
           Marshall
           makes
           all
           my
           pleading
           ,
           but
           Master
           Marshall
           neither
           doth
           nor
           can
           shew
           that
           this
           is
           all
           or
           any
           part
           of
           my
           pleading
           .
           Master
           Marshall
           Pag.
           222.
           hath
           these
           words
           :
           
             And
             as
             for
             that
             you
             adde
             ,
             That
             Baptisme
             is
             to
             be
             administred
             ,
             not
             to
             them
             who
             may
             have
             Grace
             ,
             but
             to
             them
             who
             have
             it
             .
             Then
             it
             seemes
             they
             are
             all
             wrongly
             baptized
             who
             have
             not
             inward
             grace
             .
          
           But
           how
           doth
           this
           follow
           from
           my
           words
           ,
           with
           any
           shew
           of
           right
           deduction
           ?
           That
           because
           I
           say
           ,
           it
           is
           not
           enough
           that
           Baptism
           be
           administred
           to
           persons
           ,
           in
           that
           they
           may
           have
           Grace
           ,
           but
           it
           is
           to
           be
           administred
           to
           them
           that
           have
           it
           ,
           that
           therefore
           it
           seemes
           they
           are
           all
           wrongly
           baptized
           who
           have
           not
           inward
           Grace
           ,
           unlesse
           my
           speech
           had
           been
           ,
           that
           it
           is
           to
           be
           administred
           to
           none
           but
           them
           that
           have
           it
           ,
           which
           cannot
           be
           drawne
           from
           my
           words
           ,
           till
           it
           be
           proved
           that
           every
           affirmative
           proposition
           is
           exclusive
           ,
           which
           true
           Logick
           will
           disclaime
           .
           He
           that
           saith
           ,
           A
           Coate
           is
           not
           a
           mans
           because
           he
           may
           buy
           it
           ,
           but
           because
           he
           hath
           bought
           it
           ▪
           doth
           not
           affirme
           that
           he
           only
           hath
           a
           Coate
           by
           right
           that
           hath
           bought
           it
           ,
           for
           he
           may
           have
           right
           to
           it
           another
           way
           ,
           viz.
           by
           legacy
           My
           pleading
           is
           ,
           because
           we
           have
           no
           command
           ,
           we
           cannot
           baptize
           Infants
           without
           will-worship
           according
           to
           ordinary
           rule
           ,
           sith
           the
           command
           is
           only
           to
           baptize
           Disciples
           ,
           or
           such
           as
           professe
           faith
           .
           I
           grant
           that
           if
           any
           be
           a
           reall
           actuall
           Beleever
           that
           cannot
           speake
           ,
           yet
           if
           he
           professe
           the
           Faith
           by
           other
           signes
           ,
           or
           God
           do
           reveale
           it
           for
           him
           he
           may
           be
           baptized
           by
           the
           force
           of
           Philips
           rule
           ,
           Acts
           8
           38.
           and
           Peters
           speech
           ,
           Acts
           10
           47.
           
           But
           he
           that
           saith
           ,
           reall
           actuall
           Beleevers
           may
           be
           baptized
           ,
           doth
           not
           thereby
           affirme
           that
           they
           only
           are
           to
           bee
           baptized
           .
           
             A
             proprio
             primo
             modo
             ad
             proprium
             secundo
             modo
             non
             valet
             argumentum
             .
          
           All
           Crowes
           are
           black
           ,
           therefore
           only
           Crowes
           are
           black
           ,
           is
           no
           good
           argument
           .
           Master
           Marshall
           tels
           me
           Pag
           95.
           
             that
             he
             is
             confident
             ,
             that
             I
             who
             durst
             baptize
             an
             Infant
             known
             to
             be
             regenerate
             ,
             durst
             not
             give
             the
             other
             Sacrament
             to
             it
             ;
             because
             more
             is
             required
             to
             make
             them
             capable
             of
             that
             Sacrament
             ,
             then
             is
             required
             to
             make
             them
             capable
             of
             Baptisme
             :
             a
             regenerate
             Infant
             I
             thin●
             is
             capable
             of
             thus
             :
             but
             besides
             regeneration
             ,
             he
             is
             sure
             I
             will
             grant
             ,
             that
             an
             examination
             of
             a
             m●ns
             selfe
             ,
             and
             an
             ability
             to
             discerne
             the
             Lords
             Body
             ,
             is
             required
             to
             〈…〉
             capable
             of
             that
             .
          
           To
           put
           him
           out
           of
           doubt
           ,
           I
           say
           ;
           upon
           the
           
           same
           supposition
           that
           God
           should
           regenerate
           ,
           and
           make
           an
           infant
           an
           actuall
           believer
           I
           should
           as
           soone
           give
           the
           Lords
           supper
           as
           baptisme
           to
           it
           ,
           as
           conceiving
           that
           the
           same
           actuall
           faith
           that
           makes
           capable
           of
           the
           one
           makes
           capable
           of
           the
           other
           ,
           and
           the
           same
           supernaturall
           extraordinary
           power
           that
           begets
           actuall
           faith
           can
           beget
           selfe
           examination
           and
           discerning
           the
           Lords
           body
           .
           And
           thus
           I
           have
           answered
           that
           accusation
           of
           spending
           a
           whole
           sheet
           of
           paper
           together
           in
           confuting
           what
           was
           never
           intended
           by
           my
           adversary
           ,
           and
           have
           retorted
           this
           point
           of
           sophistry
           as
           more
           justly
           chargeable
           on
           himselfe
           .
        
         
           
             But
             Mr
          
           Marshall
           
             hath
             yet
             more
             of
             sophistry
             to
             charge
             me
             with
             ,
          
           
           
             and
             thus
             he
             speakes
          
           pag.
           3.
           
             of
             his
             defence
          
           .
           But
           first
           give
           me
           leave
           to
           observe
           your
           destructive
           artifice
           .
           It
           is
           the
           Socinians
           way
           to
           clude
           all
           texts
           of
           Scripture
           ,
           which
           are
           urged
           against
           them
           ,
           if
           they
           have
           been
           differently
           expounded
           by
           learned
           and
           godly
           men
           ,
           ancient
           or
           moderne
           :
           to
           question
           all
           conclusions
           infer'd
           by
           consequence
           from
           Scriptu●e
           :
           to
           deride
           the
           testimonies
           of
           any
           of
           the
           Ancients
           by
           discovering
           the
           nakednesse
           ,
           errour
           ,
           and
           oversight
           of
           those
           reverend
           men
           :
           and
           by
           making
           themselves
           merry
           by
           turning
           the
           Orations
           ,
           Epistles
           ,
           or
           allusions
           of
           the
           Fathers
           into
           syllogismes
           ,
           and
           by
           inserting
           of
           ergo
           now
           and
           then
           ,
           to
           make
           all
           their
           rhetoricall
           passages
           seeme
           ridiculous
           .
           I
           appeal
           to
           the
           judicious
           reader
           ,
           whither
           this
           plot
           be
           not
           carried
           through
           your
           Examen
           and
           exercitation
           .
        
         
           It
           is
           a
           very
           sad
           thing
           that
           brethren
           should
           thus
           yeeld
           either
           to
           their
           passion
           ,
           or
           zeale
           of
           God
           but
           not
           according
           to
           knowledge
           ▪
           so
           as
           to
           paint
           out
           their
           opponents
           in
           as
           ougly
           a
           forme
           as
           they
           can
           without
           cause
           .
           Mr
           
             Marshall
             appeales
             to
             the
             judisious
             reader
             ,
          
           and
           I
           am
           very
           willing
           to
           accept
           of
           the
           appeale
           ,
           provided
           that
           under
           the
           terme
           ,
           Judicious
           reader
           ,
           he
           do
           not
           meane
           one
           that
           is
           resolved
           to
           gainsay
           whatsoever
           is
           contrary
           to
           the
           streame
           of
           other
           reformed
           Churches
           ▪
           or
           the
           present
           Synod
           ,
           or
           that
           may
           endanger
           his
           present
           station
           ,
           or
           carried
           away
           with
           prejudice
           ,
           and
           passion
           .
           He
           desires
           
             le●ve
             to
             observe
             my
             destructive
             artifice
             .
          
           If
           he
           meane
           my
           skill
           to
           overthrow
           his
           arguments
           I
           confesse
           it
           ,
           it
           was
           my
           businesse
           ,
           if
           he
           meanes
           something
           else
           when
           he
           names
           it
           he
           may
           have
           an
           answer
           .
           He
           tels
           me
           
             what
             the
             Socinians
             way
             is
             ,
             and
             would
             have
             it
             thought
             that
             is
             my
             way
             .
          
           For
           the
           Socinians
           way
           ,
           I
           have
           read
           Mr
           Cheyuels
           discourse
           ,
           but
           remember
           not
           that
           their
           way
           is
           described
           
           as
           Mr
           Marshall
           sets
           it
           downe
           .
           I
           have
           read
           very
           little
           either
           in
           Socinus
           ,
           or
           any
           Socin●●n
           .
           In
           that
           which
           I
           have
           read
           I
           confesse
           I
           finde
           much
           shifting
           and
           impudence
           in
           eluding
           the
           scriptures
           urged
           against
           them
           ,
           
             Christ●●nus
             Bermanus
             Ex●rcit
             .
             Theolog
          
           .
           20.
           hath
           collected
           38
           examples
           hereof
           .
           I
           finde
           that
           they
           make
           little
           account
           of
           the
           testimonies
           of
           the
           Ancients
           ,
           since
           the
           first
           
             Nicene
             Council
          
           in
           the
           point
           of
           Christs
           Deity
           ,
           yet
           they
           alleage
           those
           afore
           the
           
             Nicene
             Council
          
           in
           that
           point
           ,
           and
           sometimes
           others
           of
           the
           Ancients
           .
           But
           it
           is
           more
           easy
           for
           Mr
           Marshall
           to
           affirme
           then
           to
           prove
           any
           such
           So●man
           plot
           in
           my
           
             Examen
             or
             exercitation
          
           ,
           though
           Mr
           Marshall
           could
           not
           but
           know
           ,
           that
           an
           adversary
           could
           hardly
           shew
           more
           malice
           ,
           and
           do
           more
           mischiefe
           to
           a
           man
           then
           by
           bringing
           him
           into
           suspicion
           as
           if
           he
           were
           of
           a
           Socinian
           spirit
           .
           He
           saies
           ,
           
             it
             is
             the
             Socinian
             way
             to
             ●lude
             all
             Texts
             of
             scripture
             which
             are
             urged
             against
             them
             if
             they
             have
             been
             differently
             expounded
             by
             learned
             and
             godly
             men
             ,
             ancient
             or
             modern
             .
          
           The
           truth
           is
           ,
           though
           Socinians
           do
           use
           this
           art
           ,
           yet
           their
           proper
           devise
           is
           ,
           so
           farre
           as
           I
           have
           observed
           ,
           to
           elude
           by
           new
           interpretations
           of
           their
           owne
           .
           But
           what
           one
           Text
           have
           I
           eluded
           in
           an
           ,
           such
           manner
           ?
           If
           there
           be
           any
           ,
           it
           is
           either
           1
           Cor.
           7.
           14.
           or
           Coloss
           .
           2
           ▪
           11
           ,
           12.
           
           I
           or
           the
           first
           ,
           though
           it
           is
           true
           I
           alleage
           eleven
           Authors
           expounding
           as
           I
           do
           ,
           and
           might
           make
           a
           further
           addition
           ,
           and
           there
           was
           great
           reason
           I
           should
           do
           it
           ,
           because
           of
           the
           prejudice
           that
           was
           against
           my
           interpretation
           ,
           yet
           that
           was
           not
           it
           which
           I
           rested
           upon
           ,
           but
           the
           Analysis
           of
           the
           words
           ,
           which
           being
           rightly
           stated
           ,
           I
           found
           upon
           reason
           ,
           to
           which
           neither
           Mr
           Marshall
           nor
           Mr
           Geree
           have
           yet
           answered
           ,
           that
           the
           sense
           I
           gave
           must
           needs
           be
           right
           .
           And
           it
           was
           confessed
           to
           me
           by
           a
           learned
           man
           of
           the
           Assembly
           ,
           that
           he
           thought
           
             matrimonial
             Holines
          
           was
           not
           all
           that
           was
           meant
           there
           ,
           yet
           that
           I
           had
           sufficiently
           overthrowne
           that
           of
           
             federal
             Holines
             ▪
          
           Mr
           Marshall
           though
           he
           have
           altered
           my
           method
           and
           forme
           in
           clearing
           that
           text
           ,
           and
           so
           obscured
           my
           elucidations
           of
           it
           ,
           yet
           could
           finde
           eight
           arguments
           there
           against
           his
           opinion
           .
           And
           for
           the
           other
           text
           it
           hath
           been
           shewed
           before
           that
           Mr
           Marshall
           confesseth
           
             my
             sense
             to
             be
             his
             sense
             .
          
           The
           truth
           is
           ,
           my
           expositions
           of
           texts
           are
           in
           most
           of
           them
           so
           〈◊〉
           that
           Mr
           Marshal
           himselfe
           doth
           grant
           them
           ,
           though
           he
           differ
           from
           me
           in
           the
           inferences
           from
           them
           .
           He
           saies
           further
           ,
           
             it
             is
             the
             Socinians
             way
             to
             question
             all
             conclusions
             inf●rred
             by
             
             consequence
             from
             Scripture
             .
          
           This
           is
           the
           first
           time
           that
           ever
           I
           heard
           them
           to
           be
           charged
           with
           this
           ▪
           but
           rather
           finde
           them
           by
           Mr
           Cheynel
           and
           others
           charged
           with
           assenting
           to
           nothing
           but
           what
           they
           could
           conceive
           rationall
           .
           I
           remember
           Docter
           Chalo●er
           in
           his
           
             Credo
             Ecclesiam
             Catholicam
          
           mentions
           this
           as
           the
           artifice
           of
           the
           Jesuites
           in
           France
           to
           stop
           the
           mouthes
           of
           Protestants
           by
           rejecting
           consequences
           ,
           and
           requiring
           expresse
           texts
           ,
           which
           being
           invented
           by
           
             Veron
             ▪
          
           was
           called
           
             methodus
             V●roniana
          
           ,
           the
           vanity
           of
           which
           is
           refuted
           by
           Vedelins
           in
           a
           treatise
           of
           his
           .
           I
           remember
           I
           saw
           a
           printed
           paper
           taken
           as
           it
           is
           sayd
           from
           the
           mouth
           of
           Captaine
           
             Paul
             Hobson
          
           against
           Infant
           baptisme
           ,
           wherein
           was
           somewhat
           spoken
           against
           consequences
           ,
           which
           I
           disclaime
           .
           Yea
           ,
           I
           expresly
           say
           pag.
           110.
           of
           my
           
             Ex●men
             ,
             But
             I
             grant
             ,
             that
             if
             you
             make
             it
             good
             ,
             by
             good
             consequence
             ,
             you
             may
             recover
             all
             .
          
           I
           confesse
           I
           do
           reject
           the
           consequence
           drawne
           from
           the
           command
           of
           Circumcision
           to
           baptisme
           by
           reason
           of
           analogy
           ,
           and
           all
           such
           anologies
           as
           being
           vaine
           yet
           too
           much
           postering
           〈◊〉
           ,
           and
           former
           writings
           and
           Sermons
           .
           It
           is
           the
           speech
           of
           Mr
           
             Rutherf●rd
             ,
             due
             right
             of
             Presbyteries
             ,
          
           Ch.
           2.
           sect
           .
           2.
           pag.
           37.
           
             proportions
             are
             weake
             probations
          
           .
           But
           it
           is
           an
           overlashing
           to
           purpose
           in
           Mr
           Marshal
           to
           say
           ,
           
             that
             I
             carry
             this
             Socinian
             plot
             through
             my
             examen
             and
             exercitation
             to
             question
             all
             conclusions
             infer'd
             by
             consequence
             from
             Scripture
             .
          
           Though
           Mr
           Marshal
           in
           this
           matter
           appeares
           not
           to
           be
           the
           man
           I
           tooke
           him
           to
           be
           ,
           yet
           I
           hope
           he
           is
           not
           come
           to
           
             Calumn●are
             ●●d●cter
          
           .
           I
           presume
           the
           Judicious
           reader
           will
           judge
           ,
           that
           Mr
           Marshal
           is
           bound
           to
           give
           me
           satisfaction
           for
           wronging
           my
           credit
           ,
           of
           which
           he
           should
           be
           more
           tender
           ,
           by
           so
           deep
           ,
           &
           yet
           so
           palpable
           a
           false
           accusation
           .
           Mr
           Marshal
           makes
           this
           the
           
             Socinian
             way
             to
             deride
             the
             testimonies
             of
             the
             Ancients
             .
          
           Of
           what
           they
           do
           I
           can
           say
           little
           .
           But
           I
           challenge
           Mr
           Marshall
           to
           give
           one
           instance
           wherein
           
             I
             make
             my selfe
             meerly
             by
             turning
             the
             orations
             ,
             epistles
             ,
             or
             allusions
             of
             the
             Fathers
             into
             syllogismes
             ,
             and
             by
             inferting
             of
          
           ergo
           
             now
             and
             then
             to
             make
             all
             their
             rhet●ricall
             passages
             seem
             ridiculous
             .
          
           As
           for
           
             derid●●g
             the
             testimonies
             of
             any
             of
             the
             Ancients
             by
             discovering
             the
             ●akednesse
             ,
             &c.
             
             I
          
           do
           it
           no
           otherwise
           then
           the
           most
           approved
           Protestant
           writers
           
             Rivet
             ,
             Perkins
             ,
             Cooke
             ,
             Jannes
             ,
             Century-writers
             ▪
             Chamire
             ,
             Jewel
             ,
             Reynolds
             ,
             &c.
          
           yea
           and
           many
           of
           the
           Papists
           themselves
           ,
           
             Sixtus
             S●●●sis
             ,
             Bellarmine
             ,
             &c.
          
           who
           usually
           disclaime
           some
           writings
           
           of
           the
           Ancients
           as
           spurious
           ,
           and
           many
           speeches
           of
           the
           most
           approved
           as
           absurd
           and
           erroneous
           :
           yea
           ,
           Mr
           Marshall
           himselfe
           in
           the
           points
           of
           infant
           Communion
           ,
           rebaptization
           ,
           necessity
           of
           Baptisme
           and
           Communion
           in
           his
           Defence
           ,
           derides
           Cyprian
           and
           Augustine
           as
           much
           as
           I
           doe
           in
           my
           Examen
           in
           the
           point
           of
           Infant-Baptisme
           .
           
             Mr
             Marshall
          
           sayes
           
             my
             ma●ne
             faculty
             lies
             in
             the
             anascenasticall
             part
             ,
             but
             that
             I
             bring
             not
             satisfying
             arguments
             to
             settle
             men
             in
             that
             I
             would
             have
             .
          
           But
           
             Mr
             Marshall
          
           might
           remember
           my
           businesse
           in
           my
           
             exercitation
             ,
             and
             Examen
          
           is
           to
           discover
           the
           nullity
           of
           the
           pleas
           that
           are
           made
           for
           Infant-Baptisme
           ,
           in
           which
           if
           I
           had
           done
           no
           more
           but
           overthrowne
           the
           proofes
           that
           are
           brought
           out
           of
           Scripture
           ,
           it
           had
           been
           enough
           .
           Whereas
           I
           have
           further
           shewed
           upon
           erroneous
           grounds
           it
           was
           taught
           of
           old
           ,
           and
           what
           abuses
           haue
           followed
           it
           :
           which
           surely
           Smect●mnuus
           ,
           and
           Dawlphintramis
           in
           their
           pleading
           against
           
             Ep●sc●pacy
             and
             Liturgy
          
           thought
           sufficient
           ;
           however
           in
           this
           point
           
             Mr
             Marshall
          
           censures
           my
           exercitation
           and
           examen
           as
           insufficient
           .
           When
           Smectymnuus
           had
           disputed
           down
           Episcopacy
           and
           Liturgy
           ,
           they
           conceived
           they
           had
           done
           their
           part
           ,
           though
           they
           referred
           it
           to
           the
           Synod
           to
           consult
           how
           to
           setle
           Church
           Government
           and
           worship
           .
           And
           why
           should
           not
           my
           disputing
           be
           thought
           edifying
           to
           the
           Church
           of
           God
           by
           overthrowing
           an
           errour
           and
           abuse
           ,
           which
           will
           in
           time
           be
           found
           worse
           then
           Episcopacy
           and
           Liturgy
           ,
           though
           I
           take
           not
           upon
           me
           to
           direct
           how
           Baptisme
           is
           to
           be
           reduced
           to
           the
           right
           way
           ,
           neverthelesse
           when
           I
           am
           duly
           required
           to
           declare
           my
           opinion
           either
           about
           the
           nullity
           of
           Poedobaptisme
           as
           it
           is
           used
           ,
           or
           the
           way
           of
           reducing
           Baptisme
           to
           its
           right
           use
           ,
           whether
           according
           to
           conscience
           or
           prudence
           which
           I
           doubt
           not
           but
           may
           be
           done
           in
           time
           without
           necessity
           of
           separation
           ,
           turning
           seekers
           ,
           or
           popular
           tumult
           ,
           though
           for
           the
           present
           generation
           by
           reason
           of
           preingage-ments
           ,
           mens
           spirits
           are
           very
           averse
           from
           it
           ,
           )
           I
           shall
           be
           willing
           to
           doe
           it
           ,
           as
           being
           resolved
           ;
           notwithstanding
           the
           unkind
           usage
           I
           have
           found
           ,
           yet
           to
           remember
           my
           Covenant
           and
           account
           to
           God.
           And
           as
           I
           have
           not
           hitherto
           ,
           so
           neither
           I
           hope
           in
           God
           ever
           shall
           foster
           any
           
             Crypticall
             Divinity
          
           ,
           of
           which
           I
           need
           be
           ashamed
           to
           bring
           it
           into
           light
           ,
           or
           which
           should
           justly
           cause
           men
           to
           be
           jealous
           of
           me
           as
           a
           dangerous
           person
           likely
           to
           trouble
           the
           Church
           ,
           though
           unbrother-like
           
             Mr
             Marshall
             pag.
          
           76.
           endeavours
           to
           represent
           me
           as
           if
           I
           were
           one
           that
           had
           need
           to
           be
           
           watched
           .
           He
           talkes
           not
           in
           a
           letter
           to
           me
           in
           private
           ,
           but
           in
           print
           ,
           
             of
             my
             high
             and
             scornfull
             spirit
             ,
          
           but
           how
           justly
           may
           appeare
           by
           this
           Apology
           .
           He
           tells
           me
           ,
           
             I
             magisterially
             tread
             down
             under
             foot
             the
             arguments
             and
             reasons
             which
             others
             conceive
             strong
             .
          
           But
           it
           will
           be
           hard
           for
           
             Mr
             Marshall
          
           to
           shew
           where
           I
           tread
           down
           any
           thing
           magisterially
           ,
           that
           is
           without
           cogent
           reasons
           ;
           and
           such
           ,
           as
           were
           it
           not
           for
           his
           mistakes
           of
           my
           reasons
           ,
           he
           himselfe
           would
           be
           forced
           to
           subscribe
           to
           them
           .
        
         
           As
           for
           
             questioning
             so
             boldly
             some
             Doctrines
             which
             have
             never
             been
             q●●stioned
             before
             ,
          
           
           I
           suppose
           he
           meanes
           it
           of
           that
           which
           I
           said
           Pag.
           23.
           of
           my
           Examen
           about
           rebaptization
           ,
           which
           Master
           Marshall
           saies
           
             doth
             clearly
             discover
             my
             itch
             after
             new
             opinions
             ,
          
           Pag.
           67.
           of
           his
           Defence
           ,
           and
           that
           which
           I
           say
           Pag
           85.
           of
           my
           Examen
           ,
           concerning
           the
           question
           ,
           whether
           an
           unbaptized
           person
           may
           in
           no
           case
           ea●●
           the
           Lords
           Supper
           ,
           this
           Master
           Marshall
           Pag.
           167.
           of
           his
           Defence
           ,
           numbers
           amongst
           
             my
             freakes
             and
             out-leapes
          
           ,
           and
           saies
           
             is
             a
             spice
             of
             my
             itch
             after
             singular
             opinions
             .
          
           But
           Master
           Marshall
           might
           have
           observed
           ,
           that
           in
           the
           former
           ,
           I
           gave
           the
           reason
           of
           what
           I
           said
           ,
           
             because
             it
             goes
             so
             curr●n
             ,
             that
             rebaptization
             is
             not
             only
             an
             errour
             ,
             but
             also
             an
             Heresie
          
           ;
           plainly
           shewing
           there
           was
           a
           necessity
           that
           cryed
           out
           against
           the
           Anabaptists
           as
           Heretikes
           ,
           to
           bring
           a
           demonstrative
           reason
           to
           prove
           it
           unlawfull
           to
           baptize
           againe
           him
           that
           had
           been
           rightly
           baptized
           .
           For
           I
           presume
           ,
           hat
           as
           King
           Iames
           censured
           
             Cardinall
             Peron
          
           for
           making
           a
           kind
           of
           
             problematicall
             Martyrs
          
           ,
           calling
           them
           Martyres
           that
           dyed
           in
           maintenance
           of
           a
           point
           not
           certain
           whether
           it
           were
           
             de
             ●ide
          
           ,
           so
           it
           is
           as
           absurd
           for
           our
           Preachers
           to
           make
           
             problematicall
             Hereticks
          
           ,
           by
           declaiming
           and
           exciting
           the
           Magistrate
           against
           those
           as
           Hereticks
           ,
           of
           whom
           it
           is
           uncertaine
           whether
           they
           hold
           an
           errour
           or
           no.
           As
           for
           Master
           Marshals
           reasons
           ,
           they
           are
           not
           convincing
           to
           me
           ,
           nor
           is
           the
           holding
           rebaptization
           such
           a
           new
           opinion
           as
           he
           would
           make
           it
           .
           And
           for
           the
           other
           it
           is
           
             no
             out-leape
          
           ,
           but
           a
           question
           that
           lay
           in
           my
           way
           by
           reason
           of
           Master
           Marshals
           words
           ,
           and
           exceeding
           necessary
           to
           be
           resolved
           ,
           considering
           that
           otherwise
           those
           Ministers
           and
           people
           that
           cannot
           agree
           about
           the
           validity
           of
           Infant-baptisme
           ,
           or
           adult-baptisme
           ,
           supposed
           not
           to
           be
           rightly
           done
           ,
           for
           want
           of
           a
           right
           Ministery
           ,
           or
           power
           to
           give
           the
           Spirit
           ,
           or
           the
           manner
           of
           it's
           administration
           ,
           must
           of
           necessity
           separate
           from
           Communion
           in
           the
           Lords
           Supper
           for
           this
           reason
           ,
           because
           
           none
           is
           to
           be
           admitted
           to
           the
           Lords
           Supper
           till
           he
           be
           rightly
           baptized
           :
           which
           I
           professe
           is
           to
           be
           stood
           upon
           in
           point
           of
           prudence
           for
           right
           order
           ;
           yet
           if
           it
           be
           stood
           upon
           in
           point
           of
           conscience
           ,
           so
           as
           in
           no
           case
           the
           contrary
           is
           to
           be
           permitted
           ,
           it
           will
           of
           necessity
           make
           many
           superstitious
           perplexities
           in
           Ministers
           ,
           and
           inferre
           many
           an
           unnecessary
           Schisme
           ,
           this
           being
           not
           a
           sufficient
           reason
           for
           a
           refusall
           of
           Communion
           ,
           because
           a
           Godly
           person
           takes
           his
           baptisme
           to
           be
           right
           ,
           though
           I
           know
           the
           contrary
           .
           Nor
           do
           I
           thinke
           the
           thing
           either
           such
           a
           new
           opinion
           or
           practise
           .
           For
           besides
           ,
           that
           it
           may
           be
           doubted
           whether
           all
           the
           Apostles
           were
           baptized
           ,
           as
           suppose
           Matthew
           (
           which
           is
           as
           probable
           for
           the
           negative
           as
           the
           affirmative
           )
           yet
           were
           admitted
           to
           the
           Lords
           Supper
           by
           Christ
           himselfe
           :
           when
           Constantine
           the
           Great
           and
           others
           did
           differre
           their
           baptisme
           so
           long
           ,
           it
           is
           not
           likely
           they
           never
           received
           the
           Lords
           Supper
           afore
           their
           baptisme
           .
           Nor
           is
           it
           inconsistent
           with
           my
           grants
           :
           For
           what
           though
           I
           grant
           
             that
             Baptisme
             is
             the
             way
             and
             manner
             of
             solemne
             admission
             into
             the
             Church
             ,
          
           meaning
           the
           regular
           way
           ,
           yet
           it
           followes
           not
           that
           none
           may
           receive
           in
           any
           case
           afore
           baptized
           .
           Mr
           Marshall
           holds
           Ordinatination
           by
           a
           Presbytery
           is
           the
           regular
           way
           of
           solemne
           admission
           into
           the
           office
           of
           publike
           Preaching
           ,
           and
           it
           may
           be
           fit
           by
           an
           Ecclesiasticall
           Canon
           to
           order
           it
           so
           ;
           yet
           I
           thinke
           it
           will
           not
           be
           denied
           ,
           but
           that
           there
           may
           be
           cases
           ,
           wherein
           a
           person
           may
           lawfully
           be
           a
           publike
           Preacher
           without
           such
           ordination
           .
           The
           other
           grant
           which
           Master
           Marshall
           saies
           is
           mine
           ,
           was
           never
           expressed
           by
           me
           so
           rawly
           as
           he
           laies
           it
           downe
           .
           It
           is
           not
           as
           he
           puts
           it
           downe
           ,
           
             that
             nothing
             is
             to
             be
             doue
             about
             the
             Sacraments
             ,
             whereof
             we
             have
             not
             either
             institution
             or
             example
             :
          
           but
           as
           Master
           Marshall
           might
           have
           perceived
           if
           he
           had
           heeded
           my
           words
           ,
           Examen
           ,
           Pag.
           28.
           
           Pag.
           110.
           
           Pag.
           152.
           
           
             That
             no
             positive
             worship
             ,
             or
             essentiall
             ,
             or
             substantiall
             part
             of
             it
             ,
             is
             to
             be
             done
             without
             institution
             by
             precept
             ,
             or
             Apostolicall
             example
             ,
          
           I
           never
           denied
           ,
           that
           many
           things
           pertaining
           to
           circumstance
           and
           order
           may
           be
           done
           about
           the
           Sacraments
           without
           either
           ,
           and
           of
           this
           kind
           I
           conceive
           Baptizing
           afore
           eating
           the
           Lords
           Supper
           to
           be
           .
           As
           for
           
             itch
             after
             new
             opinions
          
           ,
           why
           are
           not
           Doctor
           Twisse
           ,
           and
           Master
           Gataker
           ,
           and
           indeed
           all
           that
           cleere
           truth
           more
           fully
           then
           others
           ,
           censured
           in
           the
           like
           manner
           ?
           I
           wish
           if
           my
           words
           would
           take
           any
           impression
           on
           him
           ,
           that
           Master
           Marshall
           would
           forbeare
           thus
           judging
           least
           he
           be
           judged
           .
           I
           thinke
           I
           know
           my selfe
           better
           then
           
           Master
           Marshall
           ,
           and
           I
           told
           him
           ,
           my
           reall
           intention
           was
           to
           discover
           truth
           ,
           yea
           all
           my
           wayes
           shew
           me
           free
           from
           this
           itch
           after
           new
           opinions
           ,
           though
           I
           professe
           my selfe
           an
           impartiall
           searcher
           of
           truth
           ,
           
             ●●llius
             addictū
             jurare
             in
             verba
             ●agistri
             ,
          
           no
           not
           to
           the
           determinations
           of
           the
           Assembly
           .
           May
           it
           not
           with
           better
           reason
           be
           said
           ,
           they
           have
           an
           itch
           after
           new
           opinions
           ,
           who
           hold
           that
           without
           power
           to
           suspend
           all
           scandalous
           persons
           from
           the
           Lords
           Supper
           ,
           a
           man
           cannot
           with
           a
           good
           conscience
           be
           a
           Pastour
           ,
           that
           without
           this
           power
           the
           Church
           of
           Christ
           is
           to
           be
           suspended
           from
           the
           Lords
           Supper
           many
           yeares
           ,
           &c.
           
           And
           for
           fleighting
           of
           authors
           ,
           I
           have
           answered
           it
           already
           .
        
         
           There
           is
           yet
           another
           Charge
           ,
           as
           if
           I
           should
           alleadge
           Authors
           against
           their
           mind
           .
           
           As
           first
           Master
           
             Daniel
             Rogers
          
           .
           I
           said
           Master
           
             Daniel
             Rogers
             in
             his
             Treatise
             of
             the
             Sacrament
             of
             Baptisme
             ,
          
           Part.
           1.
           
           Pag.
           79.
           
             confessed
             himselfe
             unconvinced
             by
             demonstration
             of
             Scripture
             for
             it
             .
          
           Master
           Marshall
           writes
           to
           Master
           
             Daniel
             Rogers
          
           ,
           he
           answers
           in
           these
           words
           :
           
             If
             I
             were
             to
             answer
             that
             Anabaptist
             ,
             I
             should
             answer
             〈◊〉
          
           silen●io
           ,
           &
           contemptu
           :
           
             for
             why
             should
             I
             not
             ?
             since
             in
             that
             very
             place
             of
             my
             Sacrament
             ,
          
           Part.
           1.
           
           Pag.
           78.
           79.
           
             where
             I
             confute
             thos●
             Schosmaticks
             ,
             he
             〈◊〉
             my
             words
             from
             their
             own
             Defence
             :
             My
             words
             are
             ,
             I
             confesse
             my self
             unconvinced
             by
             any
             demonstration
             of
             Scripture
             for
             ●●●dabaptisme
             ,
             meaning
             by
             any
             positive
             Text
             ;
             what
             is
             that
             to
             helpe
             him
             ?
             except
             I
             thought
             there
             were
             no
             other
             arguments
             to
             ●vince
             it
             :
             now
             what
             I
             thinke
             of
             that
             ,
             my
             next
             words
             shew
             ,
          
           Pag.
           77.
           line
           4
           ,
           5
           ,
           6
           ,
           7.
           
           
             I
             need
             〈◊〉
             transcribe
             them
             .
             In
             a
             word
             ,
             this
             I
             say
             ,
             though
             I
             know
             〈◊〉
             ,
             yet
             that
             is
             no
             argument
             for
             the
             non-baptizing
             of
             Infants
             ,
             since
             so
             many
             Scriptures
             are
             sufficiently
             convincing
             for
             it
             .
             Therefore
             this
             want
             of
             a
             〈◊〉
             Text
             must
             no
             more
             exclude
             Infants
             ,
             &c.
             then
             the
             like
             reason
             should
             disa●ull
             a
             Christian
             Sabbath
             ,
             or
             women
             kind
             not
             to
             be
             partakers
             of
             the
             Supper
             :
             The
             quoting
             of
             mine
             owne
             text
             were
             enough
             .
             I
          
           will
           set
           down
           his
           words
           as
           I
           find
           them
           ,
           that
           the
           Reader
           may
           judge
           whether
           there
           be
           truth
           in
           it
           ,
           
             that
             I
             have
             snatched
             his
             word●
             from
             their
             own
             Defence
             ,
             and
             whether
             he
             did
             not
             oppose
             demonstration
             of
             Scripture
             to
             ●●●ritt●n
             tradition
             .
          
           The
           words
           are
           thus
           :
           
             I
             say
             this
             for
             the
             setling
             of
             such
             as
             are
             not
             wilful
             ,
             that
             〈◊〉
             take
             the
             baptism
             of
             Infants
             to
             be
             one
             of
             the
             most
             reverend
             ,
             generall
             and
             uncontrouled
             traditions
             which
             the
             Church
             ha●h
             ,
             and
             which
             I
             would
             no
             losse
             doubt
             of
             then
             the
             Creed
             to
             be
             Apostolicall
             .
             And
             although
             I
             confesse
             my selfe
             
             yet
             unconvinced
             by
             demonstration
             of
             Scripture
             for
             it
             ,
             yet
             first
             sithence
             Circumcision
             was
             applied
             to
             the
             Infants
             the
             eighth
             day
             in
             the
             Old
             Testament
             :
             Secondly
             there
             is
             no
             words
             in
             the
             New
             Testament
             to
             infringe
             the
             liberty
             of
             the
             Church
             in
             it
             ,
             nor
             speciall
             reason
             why
             we
             should
             bereave
             her
             of
             it
             .
             Thirdly
             ,
             sundry
             Scriptures
             affoord
             some
             friendly
             proofes
             by
             consequent
             of
             it
             .
             Fourthly
             ,
             the
             holinesse
             of
             the
             child
             (
             externall
             and
             visible
             )
             is
             from
             their
             parents
             ,
             who
             are
             (
             or
             ought
             to
             be
             )
             chatechised
             confessors
             ,
             penitents
             ,
             and
             Protestants
             in
             truth
             (
             which
             priviledge
             only
             open
             revolt
             disables
             them
             from
             )
             therefore
             I
             say
             ,
             the
             Seed
             being
             holy
             ,
             and
             belonging
             to
             the
             Covenant
             ,
             the
             Lord
             graciously
             admits
             them
             also
             to
             the
             Seale
             of
             it
             in
             Baptisme
             .
          
           
           If
           Master
           Marshall
           please
           he
           may
           write
           backe
           to
           his
           reverend
           and
           learned
           friend
           ,
           that
           the
           supposed
           Anabaptist
           thinks
           his
           plaister
           too
           narrow
           for
           the
           sore
           ,
           that
           he
           seems
           to
           eate
           his
           own
           words
           ,
           that
           his
           words
           help
           me
           to
           shew
           that
           he
           once
           thought
           it
           indeed
           
             one
             of
             the
             most
             reverend
             ,
             generall
             ,
             and
             uncontroled
             traditions
             which
             the
             Church
             hath
             ,
             and
             which
             he
             would
             no
             lesse
             doubt
             of
             ,
             then
             the
             Creed
             to
             be
             Apostolicall
             ,
          
           which
           if
           he
           meane
           it
           of
           the
           Creed
           called
           the
           Apostles
           as
           it
           is
           now
           ,
           Parker
           in
           his
           booke
           
             de
             descensu
             ad
             inferos
          
           ,
           and
           others
           have
           shewed
           to
           have
           been
           made
           long
           after
           the
           Apostles
           dayes
           ,
           and
           the
           tale
           of
           their
           meeting
           to
           compose
           it
           ,
           in
           the
           exposition
           on
           the
           Creed
           ,
           attributed
           to
           Ruffinus
           ,
           or
           some
           other
           to
           be
           of
           no
           credit
           .
           And
           for
           Scripture
           ,
           Master
           Rogers
           findes
           but
           
             friendly
             proofes
          
           ,
           somewhat
           like
           
             Bellarm●nes
             pie
             &
             probabiliter
             credi
             potest
             ,
          
           and
           
             that
             there
             is
             no
             word
             in
             the
             New
             Testament
             to
             infringe
             the
             liberty
             of
             the
             Church
             in
             it
             :
          
           which
           if
           Master
           Rogers
           can
           satisfie
           himself
           with
           ,
           he
           may
           ,
           I
           professe
           I
           dare
           not
           so
           play
           with
           my
           own
           conscience
           ,
           and
           I
           thought
           this
           was
           fit
           to
           be
           told
           Master
           Marshall
           ,
           to
           shew
           that
           I
           was
           not
           the
           only
           man
           that
           questioned
           ,
           whether
           his
           proofes
           for
           Infant-baptisme
           were
           so
           undeniable
           as
           he
           would
           have
           them
           ;
           and
           that
           's
           enough
           to
           shew
           the
           unreasonablenes
           of
           the
           violence
           of
           his
           spirit
           against
           those
           that
           differ
           from
           him
           .
           And
           for
           his
           Quaere
           why
           he
           should
           not
           answer
           me
           ,
           
             silentio
             &
             contemptu
          
           :
           I
           presume
           Master
           Marshall
           hath
           long
           since
           done
           that
           office
           of
           a
           friend
           to
           tell
           him
           it
           is
           written
           Rom.
           14.
           10.
           
           
             Why
             doest
             thou
             set
             at
             at
             naught
             thy
             brother
             ?
          
        
         
           I
           had
           said
           not
           as
           Mr
           Marshall
           repeats
           it
           ,
           Master
           
             Ba●l
             cuts
             the
             sinewes
             of
             the
             argument
             from
             Circumcision
             ,
          
           but
           ,
           
             me
             thinkes
             Mr
             Balls
             words
             cut
             the
             sinewes
             of
             that
             argument
             .
          
           And
           so
           they
           do
           plainly
           .
           
           For
           if
           
             however
             Circumcision
             and
             Baptisme
             agree
             or
             differ
             wee
             must
             looke
             to
             the
             institution
             ,
          
           and
           the
           agreement
           is
           not
           enough
           to
           conclude
           ,
           that
           Baptisme
           belongs
           onely
           to
           members
           in
           Church-Covenant
           ,
           and
           their
           children
           ,
           because
           it
           was
           so
           in
           Circumcision
           without
           an
           institution
           ,
           as
           the
           
             new
             England
             Elders
          
           reason
           ,
           by
           the
           same
           reason
           
             however
             Baptisme
             and
             Circumcision
             agree
             or
             differ
             :
          
           yet
           Baptisme
           will
           not
           belong
           to
           Infants
           ,
           because
           Circumcision
           did
           so
           by
           vertue
           of
           proportion
           ,
           without
           an
           institution
           ,
           which
           if
           Mr
           Ball
           or
           Mr
           Marshall
           could
           shew
           ,
           they
           needed
           not
           trouble
           us
           with
           the
           Command
           about
           Circumcision
           of
           male
           infants
           ,
           to
           prove
           Infant-Baptisme
           ,
           which
           is
           indeed
           to
           maintain
           that
           the
           ceremoniall
           saw
           still
           binds
           ,
           which
           is
           plain
           Judaisme
           .
           But
           what
           sayes
           Mr
           Marshall
           to
           this
           ?
           
             If
             Mr
             Marshall
             cut
             the
             sinewes
             of
             the
             argument
             from
             Circumcision
             to
             Baptisme
             ,
             himselfe
             was
             very
             much
             mistaken
             in
             his
             his
             own
             meaning
             and
             intention
             ,
             because
             in
             the
             same
             place
             he
             makes
             them
             parallell
             in
             this
             ,
             and
             I
             might
             have
             done
             well
             to
             have
             informed
             the
             reader
             so
             much
             .
          
           I
           was
           told
           ,
           there
           was
           a
           very
           intelligent
           man
           that
           said
           he
           was
           sorry
           that
           I
           had
           
             Mr
             Marshall
          
           for
           my
           Antagonist
           ,
           as
           knowing
           him
           to
           be
           apt
           to
           mistake
           ,
           which
           he
           conceived
           would
           be
           a
           vexation
           to
           me
           ,
           and
           indeed
           I
           find
           his
           words
           true
           .
           For
           whereas
           I
           said
           only
           Mr
           
             Ball
             's
             words
             ,
             cut
             the
             sinewes
             of
             that
             argument
          
           ;
           M.
           Mar.
           mistakes
           it
           as
           if
           I
           had
           said
           ,
           
             Mr
             Ball
             intends
             to
             cut
             the
             sinews
             of
             that
             argument
             ,
             and
             that
             then
             he
             was
             mistaken
             in
             his
             own
             meaning
             and
             intentions
             .
             I
          
           confesse
           it
           were
           a
           very
           strange
           thing
           to
           charge
           so
           understanding
           a
           man
           as
           Mr
           Ball
           with
           such
           a
           mistake
           of
           his
           owne
           meaning
           and
           intention
           :
           but
           it
           is
           no
           such
           strange
           thing
           for
           a
           learned
           man
           to
           speak
           that
           which
           may
           be
           brought
           to
           inferre
           the
           contrary
           to
           that
           he
           intended
           ,
           and
           if
           this
           be
           to
           abuse
           men
           ,
           then
           all
           arguments
           by
           retortion
           are
           abuses
           .
           
             Bellarmin
             l.
          
           5
           
             de
             justificatione
             c.
          
           7
           prop.
           3.
           had
           said
           ,
           
             propter
             incertitudinem
             propria
             justitiae
             &
             periculum
             inanis
             gloriae
             tutissimum
             est
             totam
             fiduciam
             in
             sola
             Dei
             misericordiae
             &
             benignitate
             repouere
             .
          
           This
           King
           James
           in
           his
           
             Apologie
             for
             the
             oath
             of
             Allegiance
          
           brings
           to
           prove
           that
           he
           overthrowes
           thereby
           all
           his
           former
           dispute
           about
           inherent
           righteousnesse
           ,
           though
           Bellarmine
           had
           put
           in
           a
           speciall
           caution
           in
           the
           next
           words
           to
           prevent
           that
           inference
           ,
           and
           
             King
             James
          
           left
           out
           that
           caution
           in
           the
           recitall
           ,
           yet
           
             Bishop
             Andrewes
          
           in
           his
           
             Torturae
             Torti
          
           ,
           and
           many
           other
           learned
           men
           justified
           
             King
             James
          
           ,
           and
           that
           rightly
           .
        
         
         
           Mr
           
             Marshall
             ,
             pag
          
           ,
           147.
           saith
           thus
           .
           
             And
             I
             am
             sure
             you
             must
             agree
             with
             me
             .
             Sixthly
             ,
             that
             of
             all
             these
             testimonies
             you
             have
             cited
             out
             of
          
           Chamier
           ,
           
             there
             is
             not
             one
             word
             against
             my
             interpretation
             ,
             or
             for
             the
             justification
             of
             yours
             ;
             yea
             and
             I
             kn●w
             also
             that
             you
             will
             agree
             with
             me
             Seventhly
             that
             the
             learned
          
           Chamier
           
             in
             a
             large
             dispute
             doth
             confute
             your
             interpretation
             and
             vindicate
             my
             interpretation
             ,
             as
             the
             onely
             true
             and
             proper
             meaning
             of
             this
             text
             even
             in
             that
             very
             pla●e
             ,
             where
             you
             quote
             him
             .
             And
             therefore
             I
             know
             the
             reader
             will
             agree
             with
             mee
             (
             whether
             you
             doe
             cr●●
             )
             that
             you
             doe
             but
             abuse
             your
             Authour
             and
             Reader
             both
             ,
             in
             making
             a
             flourish
             with
          
           Chamiers
           
             name
             nothing
             to
             the
             purpose
             ,
             and
             thereby
             would
             m●ke
             the
             Reader
             to
             conceive
          
           Chamier
           
             to
             be
             of
             your
             side
             ,
             when
             he
             is
             point-blanke
             against
             you
             .
          
           And
           in
           the
           same
           page
           .
           
             First
             you
             severall
             times
             〈◊〉
             the
             learned
          
           Beza
           
             as
             if
             he
             were
             of
             your
             m●nd
             in
             the
             interpretation
             of
             this
             text
             ,
             to
             construe
             it
             of
             matrimoniall
             holinesse
             .
             I
             confesse
             the
             cause
             depends
             not
             upon
          
           Beza's
           
             judgement
             ,
             but
             your
             reputation
             depends
             much
             upon
             ●●king
             this
             good
             ,
             that
             you
             should
             dare
             to
             〈◊〉
             Authour
             as
             interpreting
             it
             for
             you
             ,
             who
             interprets
             it
          
           exprofesso
           
             against
             you
          
           .
           p.
           159.
           
           
             I
             perswade
             my self
             you
             are
             by
             this
             time
             ashamed
             of
             your
             impertinent
             quotation
             ,
             I
             assure
             my selfe
             if
             you
             be
             not
             ,
             your
             friends
             are
          
           p.
           157.
           
           
             But
             Sir
             why
             do
             you
             thus
             frequently
             abuse
             your
             Readers
             with
             the
             names
             of
             learned
             men
             ,
             inserting
             some
             one
             sentence
             of
             theirs
             into
             your
             booke
             ,
             and
             thereby
             insinuating
             to
             your
             Reader
             ,
             th●
             they
             are
             of
             your
             opinion
             in
             the
             point
             wherein
             you
             cite
             them
             ?
             I
             assure
             you
             ,
             it
             concernes
             your
             conscience
             as
             well
             as
             your
             cause
             ,
             to
             be
             thus
             often
             taken
             tardy
             .
          
           Mr
           Geree
           vindic
           .
           Poedobaptism
           .
           pag.
           22.
           
             which
             you
             expresse
             in
          
           Beza's
           
             words
             ,
             but
             against
          
           Beza's
           mind
           .
           pag.
           28.
           
           
             And
             therefore
             I
             wonder
             you
             should
             so
             of
             〈◊〉
             alle●ge
             an
             Author
             impertinently
             especially
             such
             an
             one
             as
             is
             punctually
             and
             〈◊〉
             against
             you
             .
          
           To
           all
           this
           I
           answer
           .
           If
           Mr
           Marshall
           could
           have
           shewed
           that
           I
           had
           either
           falsified
           the
           words
           or
           wrested
           their
           meaning
           ,
           he
           had
           said
           something
           :
           but
           to
           tell
           me
           ,
           because
           I
           alleage
           the
           words
           of
           authors
           according
           to
           their
           meaning
           ,
           to
           prove
           the
           contrary
           to
           that
           they
           ho●d
           ,
           therefore
           I
           
             ab●●se
             them
             ;
             and
             inf●●
             〈◊〉
             ●o
             the
             Reader
             that
             they
             art
             of
             my
             mind
             ,
             or
             side
             ,
             when
             they
             are
             point
             blanke
             against
             me
             ,
             or
             that
             my
             allegation
             is
             ●●pertinent
             〈…〉
          
           is
           so
           frivolous
           a
           charge
           ,
           that
           it
           deserves
           no
           other
           answer
           ,
           then
           Mr.
           〈◊〉
           own
           words
           out
           of
           Horace
           ,
           pag.
           294.
           
             〈…〉
             ashamed
             
             of
             my
             impertinent
             quotation●
             ,
          
           it
           is
           because
           Mr
           Marshall
           and
           Mr
           Geree
           have
           misrepresented
           them
           ,
           otherwise
           those
           my
           quotations
           are
           every
           one
           of
           them
           pertinent
           to
           the
           particular
           point
           I
           alleage
           them
           for
           ,
           and
           not
           yet
           answered
           by
           Mr
           Geree
           or
           
             Mr
             Marshall
          
           .
           And
           I
           confesse
           I
           cannot
           but
           smile
           at
           
             Mr
             Marshalls
          
           conceit
           of
           me
           ,
           when
           he
           sayes
           .
           
             And
             I
             am
             sure
             you
             must
             agree
             with
             me
             .
             Sixthly
             ,
             that
             〈◊〉
             all
             these
             testimonies
             you
             have
             cited
             out
             of
          
           Chamier
           ,
           
             there
             is
             not
             one
             word
             against
             my
             interpretation
             or
             for
             the
             justification
             of
             yours
          
           ;
           as
           if
           I
           were
           another
           Claudi●
           to
           subscribe
           to
           my
           own
           condemnation
           :
           which
           if
           I
           doe
           in
           this
           thing
           ,
           he
           may
           well
           beg
           me
           for
           a
           foole
           .
           It
           is
           untruly
           ascribed
           to
           me
           that
           I
           cite
           
             Beza
             ,
             as
             if
             he
             were
             of
             my
             mind
             in
             the
             interpretation
             of
          
           1
           Cor.
           7.
           14.
           to
           
             construe
             it
             of
             matrimoniall
             holinesse
          
           .
           For
           whereas
           I
           did
           distinctly
           explain
           first
           the
           term
           sanctified
           in
           the
           forepart
           of
           the
           verse
           &
           then
           the
           terms
           unclean
           &
           holy
           in
           the
           later
           (
           which
           
             M.
             Marshall
          
           confounding
           in
           his
           defence
           ;
           &
           to
           putting
           all
           my
           arguments
           together
           to
           the
           number
           of
           eight
           ,
           as
           he
           multiplies
           them
           ,
           &
           not
           sorting
           them
           as
           I
           did
           ,
           hath
           made
           his
           answers
           colourable
           ,
           but
           indeed
           misleads
           the
           unwary
           Reader
           )
           and
           though
           I
           knew
           Beza
           to
           disagree
           from
           me
           in
           expounding
           the
           term
           [
           holy
           ]
           which
           I
           had
           expressely
           set
           down
           ,
           pag.
           16.
           of
           my
           exercitation
           ;
           and
           therefore
           never
           intended
           to
           abuse
           the
           Reader
           ,
           or
           to
           insinuate
           that
           he
           was
           of
           my
           side
           ,
           in
           the
           expounding
           the
           latter
           part
           of
           the
           verse
           ,
           yet
           he
           expounds
           the
           first
           part
           with
           me
           of
           
             matrimoniall
             sanctification
          
           ,
           and
           so
           I
           said
           ,
           pag.
           73
           57
           ,
           of
           my
           Examen
           ,
           not
           that
           Beza
           did
           construe
           it
           of
           
             matrimoniall
             holines
          
           ,
           but
           
             matrimoniall
             sanctification
          
           ;
           which
           I
           should
           wonder
           
             Mr
             Marshall
          
           did
           not
           consider
           being
           so
           plainly
           and
           necessarily
           distinguished
           by
           me
           ,
           but
           that
           distemper
           of
           body
           or
           mind
           ,
           or
           hast
           to
           prevent
           the
           studying
           of
           my
           book
           by
           crying
           it
           down
           (
           the
           like
           whereto
           may
           be
           said
           of
           Doctor
           Homes
           and
           
             Mr
             Geree
          
           )
           made
           him
           compose
           his
           answer
           a●ore
           hee
           had
           well
           studied
           my
           book
           .
           As
           for
           
             Chamier
             I
             did
          
           ,
           pag.
           ●6
           .
           expressely
           say
           
             his
             opinion
             was
             for
             federall
             holinesse
             .
             Do
             federal●
             illa
             sanctitate
             quid
             decom●verit
             〈◊〉
             mentem
          
           Chemiro
           Calvino
           ,
           &c.
           and
           yet
           I
           need
           not
           be
           ashamed
           to
           bring
           his
           own
           words
           against
           his
           own
           tenet
           ,
           no
           more
           then
           
             King
             James
          
           to
           bring
           Bellarmines
           words
           against
           him
           ,
           or
           
             Bishop
             Morton
          
           to
           bring
           the
           Bapists
           words
           against
           them
           ,
           or
           Mr
           Marshall
           himselfe
           to
           bring
           my
           words
           against
           me
           ,
           but
           rather
           indeed
           it
           is
           most
           commendable
           to
           bring
           an
           authors
           
           words
           to
           refute
           his
           own
           opinion
           as
           being
           a
           most
           cogent
           and
           pertinent
           way
           of
           disputing
           .
           And
           for
           Aretius
           pag.
           92.
           of
           my
           Examen
           ,
           I
           used
           this
           very
           expression
           [
           
             sayes
             rightly
             in
             this
          
           ]
           intimating
           that
           though
           he
           agree
           with
           M.
           Marshall
           in
           his
           inference
           from
           Col.
           2.
           11.
           12.
           yet
           those
           words
           which
           I
           cited
           ,
           and
           that
           rightly
           ,
           served
           to
           overthrow
           Mr
           Marshall's
           reason
           ,
           from
           whence
           their
           inference
           is
           gathered
           .
           And
           therefore
           
             it
             concernes
          
           Mr
           
             Marshall's
             conscience
             as
             well
             as
             his
             cause
             to
             be
             thus
             often
             taken
             tardy
          
           in
           false
           accusations
           ,
           &
           insinuations
           against
           me
           .
           As
           for
           that
           he
           tells
           me
           of
           Aretius
           his
           opinion
           there
           and
           elsewhere
           ,
           it
           is
           indeed
           a
           meer
           impertinency
           ;
           sith
           I
           never
           denied
           Aretius
           to
           be
           of
           his
           opinion
           ,
           and
           therefore
           if
           I
           may
           use
           his
           own
           phrase
           ,
           pag.
           147.
           
             he
             doth
             but
             bumbast
             his
             booke
             to
             no
             purpose
             .
          
        
         
           
             And
             here
             I
             cannot
             but
             take
             notice
             ,
          
           
           
             that
             whereas
             Master
          
           Marshall
           
             had
             charged
             in
             the
             first
             use
             of
             his
             Sermon
             the
             Anabaptists
          
           with
           a
           rash
           and
           bloudy
           sentence
           condemning
           all
           the
           infants
           of
           the
           whole
           Church
           of
           Christ
           ,
           as
           having
           nothing
           to
           doe
           with
           the
           Covenant
           of
           Grace
           or
           the
           seale
           of
           it
           ,
           and
           then
           aggravates
           it
           as
           like
           Hazaels
           act
           ,
           
             I
             said
             ,
             pag.
          
           170.
           
             of
             my
          
           Examen
           ,
           till
           you
           produce
           some
           testimonies
           of
           those
           you
           call
           Anabaptists
           so
           determining
           ,
           I
           shall
           take
           it
           to
           be
           but
           a
           false
           accusation
           ,
           and
           a
           fruit
           of
           passion
           ,
           not
           of
           holy
           zeale
           .
           Mr
           Marshall
           
             both
             pag.
          
           5.
           
             and
             pag.
          
           243.
           
             of
             his
          
           Defence
           ,
           
             saith
             thus
          
           .
           I
           compared
           not
           their
           intentions
           with
           his
           ,
           but
           the
           fruits
           of
           their
           principles
           casting
           all
           beleevers
           children
           ,
           as
           much
           out
           of
           the
           covenant
           of
           Grace
           as
           they
           doe
           the
           children
           of
           Turks
           and
           Pagans
           ;
           and
           this
           I
           am
           sure
           they
           doe
           ,
           and
           your selfe
           joyne
           with
           them
           who
           acknowledge
           no
           more
           promise
           for
           the
           children
           of
           beleevers
           ,
           then
           for
           the
           child●en
           of
           the
           Turkes
           ,
           and
           leave
           them
           to
           have
           their
           actuall
           standing
           in
           the
           visible
           kingdome
           of
           the
           Devill
           .
        
         
           In
           this
           reply
           
             Mr
             Marshall
          
           brings
           no
           testimony
           out
           of
           the
           Anabaptists
           writings
           to
           prove
           them
           guilty
           of
           that
           
             rash
             ,
             and
             bloody
             sentence
          
           he
           doth
           in
           expresse
           termes
           charge
           them
           with
           ;
           suppose
           
             Mr
             Marshall
          
           should
           be
           able
           (
           which
           I
           am
           assured
           he
           cannot
           do
           )
           to
           prove
           by
           consequence
           that
           by
           their
           principles
           ,
           
             they
             condemne
             all
             the
             infants
             of
             the
             whole
             Church
             of
             Christ
             ,
             as
             having
             nothing
             to
             doe
             with
             the
             Covenant
             of
             Grace
             ,
             or
             the
             Seale
             of
             it
          
           (
           which
           were
           the
           words
           of
           his
           Sermon
           pag.
           52.
           though
           in
           his
           defence
           he
           alter
           the
           words
           to
           mince
           the
           matter
           )
           yet
           
             Davenan●●
             exhorts
             to
             brotherly
             communion
          
           ,
           Ch.
           12.
           
           
             Gataker
             vindication
             against
             Walker
          
           ,
           and
           
           many
           other
           cry
           out
           against
           it
           as
           most
           unreasonable
           to
           accuse
           men
           of
           that
           sentence
           which
           themselves
           disclaime
           ,
           because
           it
           followes
           from
           their
           principles
           by
           remote
           consequence
           ,
           much
           more
           in
           downright
           termes
           to
           say
           ,
           
             they
             passe
             a
             bloody
             sentence
             ,
             and
             condemn
             all
             the
             infants
             of
             beleevers
             .
          
           If
           it
           should
           follow
           from
           their
           principles
           ,
           yet
           M.
           Marshall
           were
           not
           acquitted
           from
           rashnes
           ,
           false
           accusation
           and
           passion
           in
           those
           his
           speeches
           .
           I
           have
           proved
           from
           
             Mr
             Marshall's
          
           principle
           ,
           pag.
           35.
           of
           his
           Sermon
           
             that
             all
             Gods
             commands
             and
             institutions
             about
             the
             Sacraments
             of
             the
             Jewes
             bind
             us
             as
             well
             as
             they
             did
             them
             in
             all
             things
             which
             belong
             to
             the
             substance
             of
             the
             Covenant
             ,
             and
             were
             not
             accident
             all
             to
             them
             ,
          
           that
           it
           inferres
           an
           obligation
           to
           all
           the
           Mosaicall
           ceremonies
           ,
           and
           consequently
           Judaisme
           ;
           yet
           
             Mr
             Marshall
          
           would
           not
           think
           it
           equall
           I
           should
           charge
           him
           with
           Judaisme
           ,
           and
           then
           make
           a
           declamation
           against
           him
           as
           turned
           Jew
           ,
           and
           preaching
           Judaisme
           ,
           and
           to
           be
           abandoned
           by
           Christians
           as
           going
           about
           to
           make
           them
           Jewes
           .
           Why
           then
           doth
           
             Mr
             Marshall
          
           deale
           so
           with
           others
           ?
           I
           know
           
             Mr.
             Marshall
          
           pag.
           198.
           of
           his
           defence
           ,
           endeavours
           to
           justifie
           his
           principle
           :
           he
           tells
           me
           ,
           
             that
             his
             meaning
             never
             was
             to
             assert
             the
             practise
             of
             the
             rituall
             part
             in
             the
             least
             particle
             ,
             but
             that
             there
             is
             a
             generall
             nature
             ,
             end
             and
             use
             in
             which
             they
             are
             agree
          
           ;
           which
           is
           to
           answer
           just
           nothing
           .
           For
           the
           question
           was
           concerning
           
             the
             commands
             of
             the
             Jewes
             whither
             they
             bind
             ,
             and
             particularly
             whither
             the
             command
             of
             circumcising
             infants
             bind
             us
             virtually
          
           ;
           now
           all
           the
           commands
           are
           about
           the
           practise
           of
           the
           rituals
           ,
           and
           if
           they
           bind
           they
           are
           still
           in
           force
           :
           
             the
             generall
             nature
          
           is
           conteined
           in
           the
           definition
           ,
           which
           is
           
             aeternae
             v●ritatis
          
           ,
           and
           expressed
           in
           an
           enunciation
           ,
           and
           is
           not
           commanded
           but
           declared
           ,
           and
           so
           is
           
             the
             generall
             end
             and
             use
          
           to
           be
           known
           and
           beleeved
           ,
           not
           to
           be
           practised
           :
           but
           commands
           are
           
             orationes
             non
             enunciativ●
          
           ,
           never
           of
           the
           generall
           nature
           ,
           but
           of
           particular
           acts
           .
           Who
           did
           ever
           talke
           of
           a
           command
           that
           a
           man
           should
           be
           
             animal
             rationale
          
           ,
           or
           of
           a
           Sacrament
           that
           it
           should
           be
           a
           Seale
           of
           the
           Covenant
           ?
           2.
           
           
             Mr.
             Marshall
             tells
             us
             he
             did
             not
             compare
             the
             Anabaptists
             and
             Hazaels
             intentions
             ,
             but
             the
             fruit
             of
             their
             principles
             .
          
           The
           truth
           is
           ,
           
             Mr
             Marshall
          
           did
           not
           
             compare
             their
             intentions
             ,
             nor
             the
             fruit
             of
             their
             principles
             ,
             with
             Hazaels
          
           act
           ;
           but
           
             their
             bloud●
             sentence
          
           with
           his
           act
           .
           As
           
             for
             ●●sting
             out
             of
             the
             Covenant
             of
             Grace
             ,
          
           indeed
           and
           before
           God
           ,
           no
           promise
           or
           errour
           of
           ours
           can
           doe
           it
           ,
           were
           our
           intentions
           
           never
           so
           malicious
           ,
           the
           malice
           of
           men
           cannot
           nullifie
           the
           faith
           of
           God.
           As
           for
           casting
           out
           in
           their
           sentence
           ,
           I
           conceive
           it
           suspends
           any
           judgement
           of
           them
           ;
           we
           can
           neither
           say
           they
           are
           in
           or
           out
           :
           yea
           ,
           I
           say
           again
           if
           all
           be
           examined
           ,
           
             Mr
             Marshall
          
           puts
           them
           as
           much
           out
           as
           we
           ,
           unlesse
           
             Mr
             Marshall
          
           understand
           no
           more
           by
           the
           Covenant
           of
           Grace
           then
           Baptisme
           ,
           which
           though
           
             Mr
             Marshall
          
           may
           doe
           in
           a
           popular
           auditory
           ,
           which
           cannot
           discern
           between
           chalke
           and
           cheese
           ,
           yet
           me
           thinks
           he
           should
           forbeare
           to
           doe
           it
           in
           print
           ,
           in
           a
           treatise
           dedicated
           to
           the
           
             Assembly
             of
             Divines
          
           .
           But
           I
           wonder
           the
           lesse
           at
           
             Mr
             Marshalls
          
           rashnesse
           in
           accusing
           the
           Anabaptists
           ,
           when
           he
           is
           not
           ashamed
           to
           tell
           me
           thus
           ,
           pag.
           238
           of
           his
           
             defence
             .
             It
             is
             your
             judgement
             that
             all
             infants
             ,
             even
             of
             beleevers
             as
             well
             as
             Pagans
             ,
             though
             they
             may
             potentially
             belong
             to
             the
             Kingdome
             of
             Christ
             ,
             yet
             actually
             they
             belong
             to
             the
             Kingdome
             of
             the
             Devill
          
           ;
           which
           I
           am
           sure
           he
           no
           where
           findes
           in
           my
           writings
           ,
           but
           to
           the
           contrary
           in
           divers
           passages
           ,
           as
           exercit
           .
           pag.
           24.
           
           But
           saith
           Mr
           
             Marshall
             ,
             you
             acknowledge
             no
             more
             promise
             for
             the
             children
             of
             beleevers
             ,
             then
             for
             the
             children
             of
             Turks
             .
          
           This
           matter
           I
           had
           disputed
           at
           large
           ,
           part
           .
           2.
           
           §
           .
           10
           of
           my
           Examen
           ,
           and
           to
           mitigate
           the
           odium
           which
           popular
           preachers
           cast
           on
           us
           by
           this
           Allegation
           I
           had
           said
           ,
           
             so
             doth
             the
             opinion
             of
          
           Cyprian
           
             with
             his
          
           66
           
             Bishops
             that
             would
             have
             Gods
             grace
             denied
             to
             none
             :
          
           and
           therefore
           his
           opinion
           puts
           all
           the
           infants
           of
           beleevers
           in
           the
           same
           condition
           with
           Turks
           children
           .
           To
           this
           saith
           Mr
           Marshal
           pag.
           85.
           of
           his
           
             def●●ce
             ,
             which
             I
             have
             shewed
             ,
             will
             not
             follow
             out
             of
             the
             words
             of
             the
             Epistle
             .
          
           Now
           that
           I
           conceive
           he
           means
           he
           had
           formerly
           shewed
           is
           pag.
           41
           in
           these
           words
           ,
           
             though
             he
             layes
             it
             downe
             in
             generall
             termes
             that
             none
             are
             to
             be
             hindred
             from
             comming
             to
             Christ
             :
             yet
             what
             he
             sayes
             ought
             to
             be
             understood
             of
             the
             Church
             ,
             because
             he
             speakes
             of
             such
             as
             God
             hath
             cleansed
             or
             purified
             ,
             who
             were
             common
             :
          
           which
           passage
           I
           should
           sooner
           have
           expected
           from
           a
           Jesuit
           then
           Mr
           Marshal
           ,
           to
           say
           
             that
             Cyprian
             ought
             to
             be
             understood
             of
             the
             Church
             ,
          
           when
           the
           words
           
             nulli
             hominum
             nato
             misericordiam
             Dei
             &
             gratium
             denegandam
             ,
             &
             nulla
             anima
             perdenda
             est
          
           ;
           are
           as
           expresse
           as
           may
           be
           ,
           that
           he
           means
           it
           
             of
             any
             that
             are
             born
             of
             mankind
             ,
             that
             the
             grace
             of
             God
             is
             not
             to
             be
             denied
             them
             .
          
           And
           after
           ,
           
             omnem
             omnino
             hominem
             ad
             〈◊〉
             Christi
             admittendum
             esse
             ,
          
           and
           the
           reason
           he
           useth
           is
           not
           from
           a
           cleansing
           proper
           to
           the
           Church
           ,
           but
           because
           
             all
             men
             are
             equall
             ,
             quando
             〈◊〉
             
             Deo
             semel
             facti
             saint
             ,
          
           as
           he
           that
           reades
           the
           Epistle
           ,
           will
           presently
           perceive
           I
           alleaged
           also
           the
           words
           of
           the
           
             Grave
             confutation
             of
             the
             Brownists
          
           published
           by
           Mr
           Rathband
           ,
           to
           shew
           not
           that
           which
           Mr
           Marshall
           it
           seems
           intended
           ,
           which
           was
           to
           charge
           all
           the
           Anabaptists
           of
           putting
           all
           the
           children
           of
           beleevers
           out
           of
           the
           Covenant
           of
           Grace
           as
           the
           Turks
           children
           ,
           but
           to
           shew
           that
           the
           opinion
           of
           paedobaptisme
           as
           some
           assert
           it
           ,
           doth
           put
           all
           
             the
             infants
             of
             beleeve●s
             into
             the
             selfe-same
             condition
             with
             the
             infants
             of
             Turkes
             and
             indians
          
           (
           which
           were
           Mr
           Marshal●s
           words
           )
           by
           putting
           all
           of
           them
           alike
           into
           the
           Covenant
           of
           Grace
           .
           For
           if
           
             they
             may
             be
             lawfully
             accounted
             within
             Gods
             Covenant
             ,
             if
             any
             of
             their
             Ancestours
             in
             any
             generation
             were
             faithfull
             ,
             and
             that
             because
             of
             Gods
             promise
          
           ;
           Exod.
           20.
           5.
           then
           the
           children
           of
           Turks
           are
           lawfully
           accounted
           within
           the
           Covenant
           ,
           yea
           all
           the
           infants
           in
           the
           world
           ,
           for
           it
           is
           not
           beyond
           the
           thousandth
           generation
           to
           Noah
           .
           Mr
           Marshal
           tells
           me
           
             that
             hee
             supposeth
             I
             do
             not
             think
             those
             words
             ,
          
           Exod
           20.
           5.
           
             were
             intended
             to
             intimate
             that
             all
             the
             children
             in
             the
             world
             ;
             who
             came
             from
          
           Ad●m
           〈◊〉
           Noa●
           
             were
             intended
             in
             the
             Covenant
             of
             Grace
             ,
             nor
             that
             I
             beleeve
          
           Mr
           
             Rathband
             thought
             so
          
           .
           What
           Mr
           Rath
           .
           thought
           I
           know
           not
           but
           his
           words
           import
           so
           much
           ,
           and
           if
           that
           was
           not
           intended
           ,
           the
           text
           was
           impertinently
           alleaged
           ;
           and
           though
           it
           is
           true
           I
           do
           not
           think
           with
           them
           ,
           yet
           I
           might
           〈◊〉
           alleage
           their
           words
           which
           I
           approve
           not
           ,
           to
           shew
           this
           is
           no
           such
           〈◊〉
           ,
           which
           Mr
           Marshall
           called
           〈◊〉
           
             great
             mischiefe
          
           ,
           that
           by
           the
           Anti-p●dobaptists
           opinion
           ,
           
             all
             the
             children
             of
             beleevers
             should
             be
             put
             into
             the
             some
             condition
             with
             the
             children
             of
             Tarkes
          
           ;
           sith
           the
           same
           followes
           on
           the
           〈…〉
           doctrine
           also
           .
           I
           had
           also
           
             Examen
             ,
             part
          
           .
           2.
           
           §
           .
           10.
           set
           down
           my
           opinion
           freely
           in
           4
           Propositions
           about
           the
           parity
           of
           condition
           of
           the
           Turks
           and
           our
           infants
           ,
           and
           told
           Mr
           Marshall
           thus
           
             possibly
             if
             you
             open
             your selfe
             plainly
             ,
             there
             will
             be
             no
             difference
             between
             us
             .
          
           Mr
           Marshal
           in
           his
           Defence
           neither
           plainly
           opens
           himselfe
           ,
           wherein
           he
           puts
           the
           difference
           ,
           nor
           sets
           down
           my
           answer
           justly
           ,
           but
           leaves
           out
           wholly
           the
           the
           fourth
           Proposition
           ,
           or
           confounds
           it
           with
           the
           third
           ;
           and
           other
           wise
           mangles
           and
           alters
           my
           words
           in
           his
           abridgement
           ,
           that
           they
           are
           much
           unlike
           what
           I
           delivered
           .
           For
           instance
           ,
           pag.
           85
           he
           sets
           down
           this
           for
           my
           second
           proposition
           .
           
             That
             I
             know
             no
             more
             promise
             for
             beleevers
             children
             ,
             then
             for
             the
             children
             of
             〈…〉
          
           whereas
           my
           words
           〈◊〉
           the●e
           .
           
           
             For
             the
             Covenant
             or
             Promise
             of
             Grace
             ,
             that
             is
             righteousnesse
             and
             life
             as
             Christ
             ,
             though
             I
             acknowledge
             a
             peculiar
             promise
             to
          
           Abrahams
           
             naturall
             posterity
             mentioned
          
           ,
           Rom.
           11.
           27.
           
             yet
             I
             know
             not
             that
             God
             hath
             made
             such
             a
             Covenant
             to
             any
             ,
             much
             lesse
             to
             all
             the
             naturall
             beleeving
             seed
             of
             any
             beleeving
             Gentile
          
           ;
           and
           Propos
           .
           3.
           
           I
           say
           ,
           
             they
             have
             some
             promises
             ,
             though
             generall
             indefinite
             and
             conditionall
             .
          
           And
           I
           mean
           by
           generall
           and
           indefinite
           ,
           such
           as
           determine
           not
           the
           kind
           of
           good
           promised
           ,
           nor
           the
           particular
           person
           ;
           and
           therefore
           are
           true
           ,
           if
           performed
           to
           any
           persons
           in
           any
           sort
           of
           good
           .
           and
           conditionall
           upon
           condition
           of
           faith
           and
           obedience
           ,
           as
           ,
           when
           it
           is
           said
           
             the
             generation
             of
             the
             righteous
             shall
             be
             blessed
             ,
             his
             righteousnesse
             to
             childrens
             children
             ,
             to
             such
             as
             keep
             his
             Covenant
             .
          
           Ps
           .
           103.
           17.
           18.
           
           Ps
           .
           112.
           2.
           
           &c.
           I
           tell
           Mr
           Marshall
           if
           he
           
             can
             shew
             any
             more
             promises
             then
             I
             doe
             ,
             I
             shall
             count
             them
             a
             treasure
             ,
          
           if
           not
           ,
           why
           doth
           he
           endeavour
           to
           make
           me
           and
           my
           opinion
           odious
           to
           the
           people
           ,
           as
           if
           
             I
             put
             all
             the
             children
             of
             the
             whole
             Church
             out
             of
             the
             Covenant
             of
             Grace
             ,
             as
             I
             doe
             the
             children
             of
             the
             Turkes
             ;
             and
             acknowledge
             no
             more
             promise
             for
             the
             one
             ,
             then
             for
             the
             other
             :
          
           whereas
           when
           he
           hath
           said
           as
           much
           as
           he
           can
           for
           them
           ,
           he
           can
           bring
           no
           more
           promise
           for
           them
           then
           I
           doe
           ,
           nor
           dares
           reject
           the
           limitations
           I
           restraine
           them
           by
           ?
        
         
           But
           sayes
           Mr
           
             Marshall
             ,
             you
             leave
             them
             to
             have
             their
             actuall
             standing
             in
             the
             visible
             kingdome
             of
             the
             Devill
             .
          
           I
           ask
           whither
           the
           children
           have
           actuall
           standing
           in
           the
           visible
           kingdome
           of
           the
           Devill
           afore
           they
           are
           baptized
           or
           not
           ?
           If
           he
           say
           they
           have
           not
           ,
           then
           by
           not
           baptizing
           ,
           I
           leave
           them
           not
           in
           the
           visible
           kingdome
           of
           the
           Devill
           ,
           they
           are
           out
           of
           the
           visible
           kingdome
           of
           the
           Devill
           ,
           though
           they
           be
           not
           baptized
           :
           if
           he
           say
           they
           have
           their
           actuall
           standing
           in
           the
           visible
           kingdome
           of
           the
           Devill
           afore
           they
           are
           baptized
           ,
           then
           how
           is
           it
           true
           which
           the
           Protestants
           disputing
           against
           Bellarmin
           alleage
           against
           the
           necessity
           of
           baptizing
           infants
           to
           salvation
           ,
           that
           the
           children
           of
           beleevers
           are
           holy
           afore
           baptisme
           .
           The
           truth
           is
           ,
           I
           neither
           leave
           infants
           in
           the
           Devills
           ,
           nor
           Gods
           visible
           kingdome
           :
           for
           I
           conceive
           they
           are
           in
           neither
           kingdom
           visibly
           till
           they
           declare
           by
           their
           profession
           to
           whom
           they
           belong
           visibly
           .
           Mr
           Marshall
           used
           often
           this
           expression
           of
           
             belonging
             to
             the
             visible
             kingdom
             of
             the
             Devill
             ,
          
           and
           I
           told
           him
           Examen
           pag.
           41.
           
           
             I
             feared
             he
             did
             it
             ad
             faciendum
             populum
             ,
             to
             move
             the
             people
             ,
          
           by
           affrighting
           them
           by
           a
           bug-beare
           
           word
           ,
           if
           they
           keep
           their
           children
           from
           baptisme
           ,
           then
           they
           leave
           them
           to
           have
           an
           actuall
           standing
           in
           the
           visible
           kingdome
           of
           the
           Devill
           ,
           or
           to
           please
           them
           by
           making
           them
           beleeve
           that
           by
           baptisme
           their
           children
           are
           put
           out
           of
           the
           visible
           kingdome
           of
           the
           Devill
           .
           This
           I
           said
           
             not
             judging
             his
             heart
          
           ,
           but
           being
           jealous
           least
           it
           was
           so
           ;
           and
           I
           confesse
           I
           am
           still
           suspicious
           he
           doth
           so
           ,
           because
           he
           still
           useth
           it
           after
           he
           hath
           been
           told
           it
           ,
           and
           it
           is
           a
           meer
           engine
           to
           stirre
           popular
           affections
           .
           For
           how
           hath
           the
           unbaptized
           infant
           an
           actuall
           standing
           in
           the
           visible
           kingdome
           of
           the
           Devill
           ;
           unlesse
           it
           be
           true
           that
           all
           unbaptized
           persons
           have
           an
           actuall
           standing
           in
           the
           visible
           kingdome
           of
           the
           Devill
           ,
           which
           is
           false
           in
           the
           Catechumeni
           of
           old
           ,
           the
           converted
           theefe
           on
           the
           Crosse
           ,
           Constantine
           the
           Great
           ,
           and
           many
           others
           who
           were
           in
           the
           visible
           kingdom
           of
           the
           Christ
           afore
           they
           were
           baptized
           .
           On
           the
           other
           side
           ,
           thousands
           of
           people
           in
           America
           baptized
           by
           the
           Spaniards
           ,
           had
           as
           visible
           standing
           in
           the
           Devills
           kingdome
           as
           before
           .
           I
           confesse
           when
           the
           baptized
           professeth
           the
           faith
           of
           Christ
           ,
           then
           baptisme
           is
           a
           note
           of
           a
           visible
           member
           ,
           and
           a
           
             distinguishing
             badge
             between
             the
             people
             of
             God
             and
             the
             Devill
             ,
          
           and
           so
           by
           baptisme
           a
           person
           is
           exhibited
           a
           member
           of
           the
           Church
           ,
           but
           otherwise
           I
           see
           no
           reason
           why
           an
           infant
           that
           makes
           no
           profession
           of
           Christ
           ,
           should
           be
           counted
           after
           baptisme
           a
           visible
           member
           of
           the
           Church
           more
           then
           before
           .
           Let
           a
           child
           of
           a
           Christian
           be
           baptized
           ,
           and
           after
           being
           an
           infant
           ,
           and
           taken
           by
           a
           Turke
           ,
           be
           circumcised
           ,
           wherein
           is
           that
           child
           more
           a
           visible
           member
           of
           the
           Church
           of
           Christ
           then
           a
           Turkes
           child
           ,
           or
           is
           hee
           not
           rather
           a
           member
           of
           the
           Church
           of
           Mahomet
           ,
           then
           of
           Christ
           ?
           Are
           the
           Janizaries
           any
           whit
           the
           more
           Christians
           because
           they
           were
           baptized
           infants
           of
           Christian
           Greekes
           ?
           Protestant
           writers
           are
           wont
           to
           define
           the
           visible
           Church
           of
           Christians
           a
           
             number
             of
             persons
             that
             professe
             the
             faith
             of
             Christ
             .
          
           So
           Art.
           19
           of
           the
           Church
           of
           England
           ,
           and
           all
           sorts
           of
           Protestant
           writers
           .
           Now
           that
           which
           makes
           the
           visible
           Church
           ,
           makes
           each
           member
           a
           visible
           member
           ,
           and
           that
           is
           profession
           .
           Baptisme
           and
           the
           Lords
           Supper
           ;
           and
           hearing
           ,
           are
           notes
           as
           they
           signify
           profession
           ,
           otherwise
           if
           a
           person
           be
           baptized
           ,
           if
           he
           should
           heare
           or
           receive
           the
           Lords
           Supper
           ,
           and
           did
           not
           professe
           the
           faith
           ,
           he
           should
           not
           be
           a
           visible
           member
           for
           all
           that
           .
           I
           confesse
           I
           have
           met
           with
           some
           writings
           which
           put
           Baptisme
           into
           the
           definition
           of
           the
           Church
           ,
           as
           necessary
           to
           the
           being
           
           of
           a
           visible
           Church
           ,
           and
           the
           words
           in
           the
           
             Confession
             of
             Faith
             of
             the
          
           7
           
             Churches
             of
             Anabaptists
             about
             London
             [
             being
             baptized
             into
             that
             faith
          
           ]
           Artic.
           33.
           are
           somewhat
           doubtfull
           ,
           though
           they
           seem
           rather
           to
           import
           that
           Baptisme
           is
           necessary
           to
           the
           right
           order
           of
           a
           Christian
           Church
           ,
           then
           to
           the
           being
           of
           a
           Church
           ;
           and
           I
           confesse
           they
           that
           hold
           that
           members
           are
           added
           to
           the
           Church
           by
           Baptisme
           and
           not
           otherwise
           ,
           and
           hold
           a
           nullity
           of
           Paedo
           baptisme
           ,
           must
           needs
           say
           the
           Churches
           that
           have
           no
           other
           then
           Infant-Baptisme
           ,
           are
           no
           true
           Churches
           ;
           nor
           their
           members
           Church-members
           ,
           as
           Master
           Ma●shall
           sayes
           pag.
           84.
           of
           his
           Defence
           ;
           and
           so
           voluntary
           separation
           necessary
           .
           But
           these
           points
           of
           the
           necessity
           of
           right
           Baptisme
           ,
           not
           onely
           to
           the
           right
           order
           ,
           but
           also
           to
           the
           being
           of
           a
           visible
           Church
           and
           Church-member
           ,
           and
           so
           voluntary
           separation
           barely
           for
           the
           defect
           of
           it
           ,
           I
           have
           ever
           disclaimed
           ;
           as
           considering
           the
           many
           errours
           and
           ill
           consequences
           that
           would
           follow
           thereupon
           ,
           and
           though
           provocations
           still
           increase
           ,
           yet
           I
           have
           in
           my
           practise
           shunned
           separation
           from
           my
           disenting
           brethren
           ,
           and
           I
           presume
           though
           Mr
           Marshall
           count
           right
           Baptisme
           a
           necessary
           duty
           ,
           yet
           he
           will
           be
           more
           advised
           then
           to
           make
           it
           essentiall
           ,
           either
           constitutivè
           or
           consecutivè
           to
           the
           being
           of
           a
           Church
           or
           Christian
           either
           visible
           or
           invisible
           ,
           for
           feare
           of
           giving
           too
           much
           advantage
           to
           Separatists
           ,
           and
           Seekers
           .
           I
           suppose
           in
           reference
           to
           the
           present
           point
           this
           is
           the
           truth
           ,
           that
           however
           every
           infant
           is
           either
           in
           the
           invisible
           kingdome
           of
           God
           or
           Satan
           ,
           that
           is
           ,
           elect
           or
           reprobate
           ;
           yet
           no
           child
           till
           hee
           make
           profession
           doth
           visibly
           belong
           either
           to
           the
           one
           ,
           or
           to
           the
           other
           .
           I
           acknowledge
           that
           in
           the
           visible
           Church
           of
           the
           Jewes
           ,
           the
           infants
           were
           reckoned
           to
           the
           Church
           ,
           and
           the
           reason
           was
           from
           the
           peculiar
           Church-state
           of
           the
           Jewes
           .
           For
           then
           God
           took
           the
           whole
           family
           of
           Abraham
           together
           in
           one
           day
           ,
           and
           after
           the
           whole
           nation
           of
           the
           Jewes
           ,
           were
           but
           one
           Church
           or
           congregation
           :
           Acts
           7.
           28.
           and
           accordingly
           appointed
           one
           Tabernacle
           and
           Altar
           ,
           and
           one
           high
           Priest
           ,
           and
           solemne
           feasts
           for
           all
           to
           meet
           as
           and
           one
           nation
           all
           ●●adge
           ,
           circumcision
           ;
           and
           hee
           erected
           them
           into
           one
           policy
           ,
           because
           he
           would
           have
           one
           fixed
           people
           among
           ,
           and
           〈◊〉
           whom
           the
           Massiah
           should
           come
           ;
           and
           therefo●●
           he
           so
           provided
           ,
           that
           their
           tribes
           should
           be
           distinguished
           ,
           their
           inheritance
           divided
           ,
           and
           many
           〈…〉
           which
           he
           did
           not
           either
           then
           〈◊〉
           appoint
           
           to
           any
           other
           people
           .
           And
           this
           Church-state
           Circumcision
           was
           applyed
           to
           ,
           so
           that
           if
           
             Master
             Marshall
          
           and
           
             Master
             Geree
          
           will
           conclude
           from
           Rom.
           11.
           17.
           
           &c.
           that
           we
           must
           have
           our
           children
           baptized
           ,
           because
           they
           had
           theirs
           circumcised
           we
           being
           ingraffed
           into
           their
           room
           ,
           they
           must
           not
           only
           prove
           that
           the
           Gentile-beleevers
           are
           grafted
           into
           the
           invisible
           Church
           in
           place
           of
           the
           Jewes
           (
           which
           is
           the
           Apostles
           sense
           there
           notwithstanding
           ,
           that
           which
           M.
           Geree
           ,
           or
           Master
           Marshall
           have
           said
           )
           nor
           that
           the
           Gentile
           visible
           Churches
           are
           graffed
           into
           the
           visible
           Church
           in
           the
           place
           of
           the
           Jewes
           :
           but
           they
           must
           also
           prove
           that
           the
           Gentiles
           are
           taken
           into
           the
           same
           outward
           Church
           state
           which
           the
           
           Jewes
           ●ad
           .
           But
           that
           is
           most
           false
           .
           For
           now
           God
           gathers
           not
           a
           whole
           nation
           together
           ,
           nor
           hath
           appointed
           one
           Temple
           Altar
           ,
           Priest
           ,
           &c.
           as
           he
           did
           to
           the
           Jews
           :
           but
           he
           gathers
           now
           by
           preaching
           ,
           some
           here
           ,
           some
           there
           ,
           and
           the
           visible
           Church
           hath
           now
           no
           such
           policy
           or
           outward
           government
           as
           the
           Jewes
           had
           then
           :
           and
           therefore
           there
           is
           not
           the
           same
           reason
           of
           infants
           belonging
           to
           the
           visible
           Church
           of
           the
           Gentiles
           as
           they
           did
           to
           the
           Jewes
           ,
           except
           one
           can
           prove
           that
           we
           are
           to
           have
           the
           same
           outward
           face
           and
           constitution
           of
           the
           Church
           which
           they
           had
           ,
           which
           Papists
           and
           others
           imagining
           have
           corrupted
           the
           Church
           ,
           and
           baptizing
           of
           infants
           ariseth
           out
           of
           the
           same
           Jewish
           conceit
           .
        
         
           
             Master
             Marshall
          
           had
           alleaged
           in
           his
           Sermon
           Rom.
           
           11.
           16.
           
           &c.
           to
           prove
           his
           second
           conclusion
           .
           I
           complained
           in
           my
           Examen
           of
           the
           obscurity
           of
           his
           inference
           ,
           shewed
           him
           how
           ambiguous
           his
           words
           were
           .
           He
           takes
           this
           as
           if
           it
           were
           done
           in
           scorne
           ,
           and
           as
           an
           artifice
           to
           darken
           an
           argument
           ,
           but
           doth
           not
           mend
           the
           matter
           in
           his
           Defence
           .
           For
           1.
           pag.
           134.
           whereas
           I
           distinguished
           of
           graffing
           in
           ,
           that
           
             it
             may
             be
             either
             by
             faith
             ,
             or
             profession
             of
             faith
             ;
             or
             by
             some
             outward
             Ordinance
             :
             Master
             Marshall
          
           in
           the
           repetition
           leaves
           out
           this
           last
           member
           ,
           which
           is
           not
           right
           dealing
           .
           2.
           
           Whereas
           I
           had
           said
           ;
           
             The
             thing
             that
             is
             to
             be
             proved
             is
             ,
             that
             all
             the
             infants
             of
             every
             beleever
             are
             in
             the
             Covenant
             of
             free
             Grace
             in
             Christ
             ,
             and
             by
             veriue
             thereof
             to
             be
             baptised
             .
             Master
             Marshall
          
           pag.
           135.
           of
           his
           D●fence
           denies
           this
           ,
           though
           it
           seemed
           plaine
           to
           me
           ,
           that
           this
           text
           was
           brought
           to
           prove
           his
           second
           conclusion
           ,
           which
           I
           took
           to
           bee
           the
           same
           with
           the
           antecedent
           of
           his
           Enthymeme
           ,
           or
           first
           argument
           ;
           and
           that
           I
           did
           conceive
           had
           this
           sense
           ,
           that
           all
           the
           infants
           of
           every
           
           beleever
           are
           in
           the
           Covenant
           of
           free
           Grace
           in
           Christ
           ,
           otherwise
           his
           first
           argument
           is
           but
           nugatory
           ,
           the
           antecedent
           and
           conclusion
           being
           the
           same
           ;
           and
           he
           equivocates
           in
           his
           two
           first
           conclusions
           ,
           understanding
           the
           first
           conclusion
           of
           the
           covenant
           of
           saving
           Grace
           in
           Christ
           ,
           the
           other
           of
           the
           outward
           Covenant
           as
           hee
           calls
           it
           ,
           as
           I
           shewed
           above
           :
           which
           serves
           for
           no
           better
           end
           then
           to
           delude
           a
           reader
           .
           But
           pag.
           135.
           he
           saith
           thus
           ;
           
             The
             thing
             to
             be
             proved
             from
             this
             text
             is
             ,
             that
             our
             infants
             have
             the
             same
             right
             which
             the
             infants
             of
             the
          
           Jewes
           had
           ,
           pag.
           140
           
             The
             thing
             to
             be
             proved
             was
             ,
             our
             infants
             have
             the
             same
             priviledge
             with
             theirs
          
           ;
           yet
           in
           the
           same
           page
           he
           thus
           formeth
           the
           conclusion
           ,
           
             and
             therefore
             we
             and
             they
             making
             up
             the
             same
             body
             are
             taken
             in
             upon
             the
             same
             ground
             ,
             our
             children
             with
             us
             ,
             as
             well
             as
             theirs
             with
             them
             :
          
           which
           last
           conclusion
           I
           do
           not
           take
           to
           be
           the
           same
           with
           the
           former
           ,
           nor
           any
           one
           of
           them
           the
           same
           ,
           with
           the
           other
           or
           with
           the
           antecedent
           of
           Mr
           Mar.
           second
           argument
           ,
           or
           his
           second
           conclusion
           ,
           3.
           
           It
           is
           yet
           uncertain
           to
           me
           what
           is
           the
           medium
           he
           would
           prove
           his
           conclusion
           by
           out
           of
           that
           text
           .
           In
           his
           Defence
           in
           three
           places
           he
           calls
           his
           confused
           heap
           of
           Dictates
           his
           argument
           to
           wit
           ,
           pag.
           134.
           
           
             The
             Apostles
             scope
             was
             to
             shew
             that
             we
             Gentiles
             have
             now
             the
             same
             graffing
             into
             the
             true
             olive
             which
             the
          
           Jewes
           
             formerly
             had
             ;
             and
             our
             present
             graffing
             in
             is
             answerable
             to
             their
             present
             casting
             out
             ,
             and
             their
             taking
             in
             at
             the
             latter
             end
             of
             the
             world
             ,
             shall
             be
             the
             same
             graffing
             [
             though
             more
             gloriously
             ]
             as
             ours
             is
             now
             ;
             and
             it
             is
             apparent
             that
             at
             their
             first
             taking
             in
             ,
             they
             and
             their
             children
             were
             taken
             in
             ,
             at
             their
             casting
             out
             they
             and
             their
             children
             were
             broken
             off
             ;
             and
             when
             they
             shall
             be
             taken
             in
             againe
             at
             the
             end
             of
             the
             world
             ,
             they
             and
             their
             children
             shall
             be
             taken
             in
             together
             ,
             and
             all
             by
             vertue
             of
             the
             Covenant
             ,
             Ero
             Deus
             tuus
             ,
             &c.
          
           which
           is
           the
           same
           to
           us
           ,
           and
           to
           them
           ;
           we
           and
           they
           making
           up
           the
           Church
           of
           God.
           In
           the
           same
           page
           in
           these
           words
           .
           
             Looke
             how
             the
          
           Jewes
           
             children
             were
             graffed
             in
             ,
             so
             are
             our
             children
             ,
             we
             are
             taken
             instead
             of
             them
             who
             were
             cast
             out
             ,
             and
             becom
             on
             visible
             Kingdom
             of
             Christ
             with
             the
             rest
             of
             them
             who
             kept
             their
             station
             ,
          
           pag.
           140.
           
           
             We
             as
             they
             ,
             were
             tak●n
             in
             ;
             they
             and
             their
             children
             shall
             be
             at
             the
             last
             taken
             in
             again
             ,
             as
             they
             were
             at
             the
             first
             :
             and
             therefore
             we
             and
             they
             making
             up
             the
             same
             body
             are
             taken
             in
             upon
             the
             same
             ground
             ,
             our
             children
             with
             us
             as
             well
             as
             theirs
             with
             them
             .
          
           Which
           though
           hee
           calls
           his
           argument
           ,
           and
           sayes
           it
           hath
           a
           plaine
           sense
           ,
           yet
           I
           see
           so
           
           many
           ambiguities
           still
           in
           his
           words
           ,
           his
           speeches
           so
           informe
           or
           shapelesse
           ,
           that
           I
           know
           not
           well
           whither
           he
           would
           make
           many
           syllogismes
           or
           one
           ,
           nor
           which
           to
           call
           the
           major
           ,
           which
           the
           minor
           Proposition
           or
           terme
           ,
           or
           which
           the
           medium
           ;
           and
           I
           must
           professe
           I
           find
           Mr
           Marshall
           still
           so
           confused
           a
           disputer
           ,
           that
           I
           know
           not
           to
           what
           purpose
           his
           manner
           of
           writing
           in
           this
           point
           should
           tend
           ,
           but
           to
           puzzle
           his
           reader
           ,
           and
           weary
           his
           respondent
           .
           And
           sith
           he
           was
           told
           of
           this
           ,
           p.
           56.
           of
           my
           Examen
           ,
           and
           desired
           to
           mend
           it
           in
           his
           next
           writing
           ;
           yet
           instead
           of
           mending
           it
           ,
           he
           puts
           it
           off
           lightly
           ,
           pag.
           125.
           of
           his
           Defence
           ,
           a
           person
           may
           suspect
           it
           is
           done
           on
           purpose
           to
           puzzle
           ,
           rather
           then
           to
           satisfy
           .
           For
           why
           should
           a
           man
           that
           would
           clear
           truth
           in
           a
           point
           of
           dispute
           ,
           though
           in
           a
           Sermon
           
             ad
             populum
          
           ;
           especially
           when
           his
           auditory
           is
           such
           as
           it
           was
           at
           Westminster
           Abby
           ,
           be
           unwilling
           to
           make
           a
           syllogisme
           in
           mood
           and
           figure
           ?
           did
           not
           
             Master
             Marshall
          
           make
           sundry
           syllogismes
           in
           the
           same
           Sermon
           ?
           And
           would
           not
           a
           short
           syllogisme
           after
           a
           distinct
           short
           paraphrase
           ,
           have
           better
           cleared
           the
           truth
           then
           such
           a
           confused
           heap
           of
           words
           he
           useth
           in
           his
           alleaging
           ,
           Rom.
           11.
           16.
           
           &c.
           And
           Acts
           2.
           39.
           
           However
           what
           reason
           or
           excuse
           he
           can
           pretend
           for
           not
           doing
           it
           in
           his
           
             Defence
             ,
             I
          
           see
           not
           .
        
         
           
             Mr
             Geree
          
           in
           his
           
             vindiciae
             Paedo-baptismi
          
           ,
           ch
           .
           1.
           sect
           .
           3.
           goes
           somewhat
           more
           distinctly
           to
           work
           ,
           yet
           neither
           doth
           he
           frame
           a
           syllogisme
           from
           Rom.
           11
           11.
           12.
           13.
           17.
           18.
           
           &c.
           nor
           doe
           I
           know
           how
           he
           would
           have
           it
           framed
           .
           He
           saith
           ,
           
             the
             conclusion
             to
             be
             proved
             is
             ,
             that
             the
             ch●ldren
             of
             Christians
             have
             the
             same
             priviledge
             with
             children
             of
          
           Jewes
           ,
           
             as
             they
             were
             comprehended
             so
             under
             the
             Covenant
             with
             their
             parents
             as
             to
             be
             reputed
             members
             of
             the
             same
             visible
             kingdome
             ,
             and
             to
             be
             sealed
             with
             them
             .
          
           This
           conclusion
           I
           deny
           if
           it
           be
           understood
           of
           the
           outward
           priviledge
           belonging
           to
           the
           Jewish
           Church
           in
           that
           state
           it
           was
           afore
           Christs
           comming
           .
           To
           prove
           it
           he
           layes
           down
           four
           Proprositions
           ,
           and
           deduceth
           four
           con●ectaries
           ,
           but
           how
           he
           shews
           not
           .
           The
           third
           is
           ambiguous
           ,
           and
           if
           he
           mean
           by
           [
           
             into
             the
             place
             of
             the
             Iewes
             cut
             off
          
           ]
           the
           same
           Church-state
           ,
           and
           by
           [
           
             partaking
             of
             their
             priviledge●
          
           ]
           the
           priviledges
           belonging
           to
           their
           Church
           -
           〈◊〉
           as
           I
           think
           he
           doth
           ,
           it
           is
           to
           denied
           ,
           and
           so
           likewise
           his
           second
           and
           third
           consectary
           in
           that
           sense
           .
           Nor
           doth
           either
           Rom.
           11.
           17.
           prove
           it
           as
           shall
           be
           presently
           shewed
           ,
           nor
           
             is
             a
             beleeving
          
           Jew
           
             a
             looser
             by
             the
             coming
             of
             Christ
             in
             regard
             of
             his
             
             seed
             ,
          
           sith
           this
           was
           a
           peculiar
           priviledge
           in
           the
           time
           of
           that
           Church
           state
           ,
           which
           now
           ceaseth
           to
           be
           a
           priviledge
           ,
           Christ
           being
           come
           ;
           as
           in
           like
           manner
           the
           Temple
           ,
           High
           Priest
           ,
           &c.
           doe
           ,
           which
           I
           have
           more
           largely
           discussed
           
             Examen
             ,
             part
          
           .
           3.
           
           §
           .
           11.
           
           And
           for
           the
           fourth
           consectary
           ,
           if
           it
           be
           understood
           of
           pristine
           Church-state
           ,
           I
           likewise
           deny
           it
           .
           I
           grant
           
             the
             promise
             will
             bee
             extended
             to
             them
             and
             their
             seed
             ,
          
           but
           how
           ?
           Not
           by
           an
           outward
           ordinance
           or
           initiall
           scale
           ,
           as
           it
           is
           called
           ,
           applyed
           to
           infants
           ,
           but
           by
           the
           communicating
           
             the
             spirit
             and
             word
             of
             God
             to
             them
             and
             their
             seed
          
           ;
           as
           the
           text
           he
           alleageth
           imports
           ,
           Isai
           .
           59.
           20.
           
           Nor
           by
           holding
           that
           neither
           Jewes
           nor
           Gentiles
           now
           are
           to
           have
           their
           infants
           sealed
           wil
           follow
           ,
           
             that
             there
             will
             be
             two
             distinctestates
             in
             the
             Christian
             Churches
             :
             one
             of
             the
          
           Jews
           
             holy
             Fathers
             and
             children
             ,
             another
             of
             the
             Gentiles
             who
             have
             only
             personall
             priviledges
             ,
             none
             for
             their
             seed
          
           ;
           for
           neither
           doth
           Baptisme
           belong
           to
           the
           one
           or
           the
           other
           ,
           because
           they
           the
           are
           seed
           of
           beleevers
           :
           and
           for
           regeneration
           and
           saving
           benefits
           ,
           the
           Lord
           bestowes
           to
           the
           seed
           of
           either
           as
           pleaseth
           him
           .
           Nor
           would
           this
           conceit
           of
           mine
           
             set
             up
             or
             keep
             up
             a
             partition
             wall
             still
             contrary
             to
             the
             Apostle
             ,
             Ephes
             .
          
           2.
           14.
           
           For
           then
           a
           partition
           wall
           is
           kept
           up
           when
           the
           Gentiles
           as
           Gentiles
           are
           excluded
           from
           accesse
           to
           God
           which
           is
           not
           done
           by
           my
           doctrine
           ,
           they
           that
           hold
           that
           the
           command
           about
           Circumcision
           still
           binds
           virtually
           ,
           come
           nearer
           to
           the
           setting
           up
           a
           partition
           wall
           in
           the
           Apostles
           ser
           se
           .
           I
           return
           to
           Mr
           Marshall
           .
        
         
           Mr
           Marshall
           in
           his
           Sermon
           as
           I
           conceived
           made
           this
           the
           thing
           he
           would
           prove
           ,
           
             that
             we
             and
             our
             children
             are
             graffed
             in
             together
          
           ;
           this
           I
           granted
           in
           some
           sense
           to
           be
           true
           ,
           that
           God
           doth
           usually
           call
           and
           adopt
           the
           children
           with
           the
           Fathers
           ,
           but
           I
           denyed
           it
           to
           be
           so
           perpetually
           ;
           so
           as
           that
           a
           rule
           for
           an
           outward
           ordinance
           may
           be
           flamed
           thence
           .
           And
           so
           farre
           as
           I
           can
           collect
           the
           chiefe
           medium
           Master
           Marshall
           and
           Master
           Geree
           take
           hence
           to
           prove
           it
           is
           ▪
           that
           
             we
             Gentiles
             have
             the
             same
             ingrassing
             into
             the
             true
             olive
             which
             the
          
           Jewes
           
             formerly
             had
          
           .
           This
           Master
           Marshall
           made
           the
           Apostles
           scope
           ,
           though
           the
           truth
           is
           it
           is
           so
           farre
           from
           being
           the
           Apostles
           scope
           ,
           that
           it
           agrees
           not
           with
           his
           words
           ,
           who
           makes
           the
           ancient
           Jewes
           naturall
           branches
           ,
           not
           ingraffed
           ,
           and
           the
           scope
           of
           the
           Apostle
           is
           otherwise
           ,
           as
           hath
           been
           shewed
           :
           Examen
           ,
           pag.
           65.
           
           But
           the
           thie●e
           difference
           is
           about
           the
           ingraffing
           what
           that
           is
           ,
           as
           I
           had
           said
           .
           
             The
             ingraffing
             to
             me
             is
             meant
             of
             the
             invisible
             Church
             by
             election
             
             and
             faith
             .
          
           To
           this
           Master
           Marshall
           pag.
           136.
           sayes
           ,
           
             I
             reply
             ,
             if
             it
             be
             meant
             of
             the
             invisible
             Church
             onely
             and
             that
             all
             who
             are
             ingraffed
             in
             the
             Apostles
             sense
             whether
             Jews
             or
             Gentiles
             are
             only
             elect
             ones
             ,
             I
             will
             promise
             you
             never
             to
             plead
             this
             Scripture
             more
             for
             any
             inf●nts
          
           ;
           and
           after
           
             if
             you
             please
             let
             us
             try
             it
             out
             .
          
        
         
           I
           agree
           to
           this
           motion
           ,
           and
           determine
           that
           the
           graffing
           in
           Rom.
           11.
           17.
           
           &c.
           is
           meant
           of
           the
           ingraffing
           into
           the
           invisible
           Church
           by
           election
           and
           giving
           faith
           ,
           with
           this
           caution
           ;
           that
           I
           doe
           not
           deny
           that
           the
           same
           people
           might
           or
           were
           ingraffed
           into
           the
           visible
           Church
           by
           profession
           of
           faith
           ,
           and
           baptisme
           ;
           but
           hold
           that
           this
           ingraffing
           is
           more
           then
           that
           which
           is
           into
           the
           visible
           Church
           by
           outward
           profession
           and
           ordinances
           .
           To
           prove
           my
           determination
           ,
           I
           thus
           argue
           .
        
         
           1.
           
           That
           ingraffing
           which
           is
           Gods
           act
           by
           his
           sole
           power
           ,
           is
           into
           the
           invisible
           Church
           by
           election
           and
           giving
           faith
           .
           For
           graffing
           into
           the
           invisible
           Church
           is
           as
           Mr
           Marshall
           saith
           ,
           pag.
           135.
           
             admission
             into
             visible
             membership
          
           ,
           which
           if
           it
           be
           by
           an
           outward
           ordinance
           ,
           is
           the
           easie
           act
           of
           the
           administratour
           ;
           if
           by
           profession
           of
           faith
           ,
           the
           easie
           act
           of
           the
           professour
           .
           But
           the
           ingraffing
           meant
           Rom.
           11.
           is
           Gods
           act
           from
           his
           sole
           power
           ,
           as
           is
           proved
           from
           verse
           23.
           where
           the
           reason
           is
           rendred
           why
           the
           Jewes
           should
           be
           again
           grassed
           in
           ,
           is
           ,
           because
           
             God
             is
             able
             to
             graffe
             them
             in
             again
             ;
             Ergo
             ,
          
           the
           graffing
           here
           is
           into
           the
           invisible
           Church
           .
        
         
           2.
           
           That
           ingraffing
           which
           is
           called
           reconciliation
           opposite
           to
           casting
           away
           ,
           that
           is
           by
           election
           and
           giving
           faith
           ;
           for
           no
           other
           acts
           can
           reconcile
           :
           but
           the
           ingraffing
           here
           is
           called
           reconciliation
           opposite
           
             to
             casting
             away
             v.
          
           13.
           as
           may
           appeare
           in
           that
           v.
           16.
           is
           a
           reason
           of
           the
           clause
           about
           the
           reception
           of
           the
           Jewes
           ,
           v.
           15.
           and
           the
           17
           verse
           ,
           is
           an
           admonition
           from
           the
           supposition
           ,
           v.
           15.
           that
           the
           Jewes
           were
           cast
           away
           :
           which
           is
           called
           breaking
           off
           ,
           v.
           17.
           now
           if
           breaking
           off
           ,
           v.
           17.
           be
           the
           same
           with
           casting
           away
           ,
           v.
           15.
           then
           ingraffing
           is
           the
           same
           with
           reconciliation
           ;
           Erg●
           ,
           ingraffing
           is
           by
           election
           and
           giving
           of
           faith
           .
        
         
           3.
           
           The
           ingraffing
           must
           bee
           meant
           of
           that
           act
           whereby
           the
           branch
           stand
           in
           the
           tree
           as
           a
           branch
           this
           will
           none
           deny
           ,
           it
           being
           the
           very
           terminus
           of
           ingraffing
           ,
           as
           hea●
           the
           terminus
           of
           Calefaction
           .
           But
           that
           is
           by
           giving
           faith
           .
           Ergo
           ,
           The
           minor
           is
           proved
           from
           v.
           20.
           where
           it
           is
           said
           ,
           
             by
             ●mbeleefe
             they
             were
             broken
             off
             but
             
             thou
             standest
             by
             faith
             ,
          
           whence
           I
           argue
           .
           That
           act
           whereby
           the
           branch
           stands
           in
           the
           tree
           as
           a
           branch
           ,
           must
           be
           the
           giving
           that
           meanes
           whereby
           the
           branch
           thus
           stands
           ,
           but
           that
           is
           faith
           ,
           v.
           20.
           
           Erg●
           ,
           the
           act
           of
           ingraffing
           is
           by
           giving
           of
           faith
           .
        
         
           4.
           
           That
           ingraffing
           is
           meant
           v.
           17.
           whereby
           the
           
             wild
             olive
             is
             Copartaker
             of
             the
             root
             and
             fatnesse
             of
             the
             olive
             tree
             ,
          
           as
           is
           asserted
           there
           .
           But
           such
           is
           only
           election
           and
           giving
           of
           faith
           .
           Ergo
           ,
           The
           minor
           I
           prove
           by
           considering
           who
           the
           root
           is
           ,
           and
           what
           the
           fatnesse
           of
           the
           olive
           tree
           is
           .
           1.
           
           Negatively
           ,
           the
           root
           is
           not
           as
           Master
           Marshall
           and
           Master
           
             Blake
             ,
             every
             beleeving
             pa●ent
          
           .
           For
           then
           all
           the
           branches
           should
           be
           naturall
           ;
           the
           child
           of
           every
           beleeving
           parent
           is
           a
           naturall
           branch
           from
           his
           father
           :
           but
           here
           the
           Apostle
           makes
           the
           Gentiles
           branches
           and
           a
           wild
           olive
           graffed
           in
           besides
           nature
           ,
           and
           the
           Jewes
           only
           naturall
           branches
           growing
           from
           the
           root
           ,
           v.
           21.
           24.
           
           Nor
           is
           it
           of
           any
           moment
           which
           is
           objected
           ,
           that
           other
           parents
           are
           called
           roots
           as
           Jesse
           ,
           Isai
           .
           11.
           1.
           
           For
           here
           only
           the
           root
           notes
           such
           a
           Father
           as
           is
           holy
           and
           from
           whom
           the
           branches
           are
           holy
           ;
           which
           agrees
           not
           to
           every
           beleeving
           Father
           .
           2.
           
           Positively
           .
           The
           root
           is
           no
           other
           then
           Abraham
           .
           I
           said
           twice
           in
           my
           Examen
           ,
           pag.
           68.
           129.
           
           
             Abraham
             only
             is
             a
             holy
             root
             ,
             or
             at
             most
             Abraham
             Isaac
             and
             Iacob
          
           ;
           which
           I
           said
           only
           by
           concession
           :
           that
           if
           it
           were
           so
           ,
           yet
           every
           godly
           parent
           was
           not
           a
           holy
           root
           ,
           and
           therefore
           it
           served
           my
           turn
           there
           ,
           if
           it
           were
           so
           .
           This
           Mr
           Marshall
           pag.
           134.
           calls
           ;
           
             saying
             ,
             and
             unsaying
          
           .
           But
           Mr
           Marshall
           might
           have
           considered
           that
           I
           did
           in
           that
           addition
           only
           mention
           the
           judgement
           of
           others
           ,
           and
           not
           contradicted
           it
           there
           where
           it
           was
           not
           against
           my
           purpose
           if
           it
           were
           granted
           ;
           but
           otherwise
           ,
           where
           I
           expresse
           my
           owne
           judgement
           ,
           I
           mention
           only
           Abraham
           as
           the
           root
           ,
           
             Exercit.
             pag.
          
           10.
           
           
             Examen
             ,
             pag.
          
           64
           ,
           65.
           
           And
           soe
           doe
           
             Deodate
             annot
          
           .
           on
           v.
           16
           ▪
           17.
           
           The
           new
           Annot.
           on
           v.
           16.
           
           Beza
           on
           v.
           17.
           
           
             Neque
             dubium
             est
             ,
             quin
             radicis
             nomine
             intelligatur
             ,
             Abraham
             credentium
             pater
             .
          
           Which
           contains
           the
           reason
           of
           this
           opinion
           .
           For
           he
           must
           be
           the
           root
           who
           is
           a
           Father
           both
           to
           Jewes
           and
           Gentiles
           ,
           who
           are
           also
           branches
           in
           this
           root
           ,
           
             the
             root
          
           is
           said
           
             to
             beare
             them
             ,
             v.
          
           18.
           
           But
           we
           read
           not
           this
           of
           any
           other
           then
           of
           Abraham
           called
           
             the
             Father
             of
             the
             faithfull
             ,
             Rom.
          
           4.
           11.
           and
           the
           Gentile
           beleevers
           
             his
             seed
             ,
             Rom.
          
           4.
           13.
           16.
           
           Gal.
           3.
           29.
           no
           where
           are
           these
           things
           said
           of
           Isaac
           ,
           and
           Iacob
           .
           It
           is
           said
           indeed
           that
           the
           Jewes
           are
           beloved
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             for
             the
             Fathers
          
           either
           because
           of
           the
           Covenant
           made
           with
           them
           ,
           or
           because
           of
           the
           favour
           God
           bare
           them
           ;
           as
           often
           he
           is
           said
           to
           reserve
           a
           lamp
           in
           Judah
           for
           Davids
           sake
           ,
           but
           this
           speech
           hath
           speciall
           respect
           to
           the
           Jewes
           ,
           whereas
           the
           benefit
           of
           the
           root
           ,
           v.
           17.
           18.
           is
           common
           to
           Gentiles
           and
           Jews
           .
           As
           for
           the
           fatnes
           of
           the
           
             olive
             tree
             Deodate
          
           saith
           truly
           ,
           it
           is
           
             the
             blessing
             and
             promise
             made
             to
             Abraham
             &
             his
             seed
          
           &
           so
           the
           Apostle
           expres●eth
           it
           ,
           Gal.
           3.
           14.
           
           And
           it
           would
           be
           too
           frigid
           ,
           and
           washy
           an
           exposition
           to
           expound
           it
           of
           outward
           priviledges
           ,
           &
           ordinances
           .
           Yea
           it
           were
           false
           ,
           for
           the
           Gentiles
           were
           not
           partaker
           of
           the
           outward
           priviledges
           and
           ordinances
           of
           Abraham
           and
           the
           Jewes
           they
           being
           taken
           away
           .
           Now
           these
           things
           being
           put
           it
           must
           needs
           be
           ,
           that
           this
           ingraffing
           must
           be
           by
           giving
           faith
           sith
           by
           faith
           only
           the
           Gentiles
           are
           partakers
           of
           the
           root
           Abraham
           ,
           and
           the
           fatnesse
           of
           the
           olive
           tree
           the
           beleeving
           Church
           ,
           not
           by
           naturall
           generation
           of
           beleeving
           parents
           ,
           nor
           by
           outward
           administrations
           .
           Ergo
           ,
           the
           ingraffing
           here
           into
           the
           invisible
           Church
           is
           by
           election
           and
           giving
           of
           faith
           .
        
         
           5.
           
           From
           verse
           25.
           
           If
           the
           breaking
           off
           the
           Jewes
           be
           by
           blinding
           ,
           then
           the
           ingraffing
           is
           by
           giving
           faith
           ,
           but
           the
           former
           is
           true
           ,
           verse
           25.
           
           Ergo
           ,
           the
           latter
           .
        
         
           6.
           
           If
           reingraffing
           of
           the
           Jewes
           produceth
           salvation
           ,
           is
           by
           turning
           them
           from
           iniquity
           ,
           taking
           away
           their
           sins
           according
           to
           Gods
           Covenant
           ,
           then
           it
           is
           into
           the
           invisible
           Church
           by
           giving
           faith
           ,
           but
           the
           former
           is
           true
           ,
           verse
           26
           ,
           27.
           
           Ergo
           ,
           the
           latter
           .
        
         
           7.
           
           If
           the
           reingraffing
           be
           by
           vertue
           of
           Gods
           election
           and
           love
           ,
           his
           gifts
           of
           calling
           then
           it
           is
           into
           the
           invisible
           Church
           by
           election
           and
           giving
           faith
           ,
           but
           the
           former
           is
           true
           v.
           28
           ,
           29.
           
           Ergo
           ,
           the
           latter
           .
        
         
           8.
           
           If
           the
           ingraffing
           both
           of
           Jewes
           and
           Gentiles
           be
           the
           fruit
           of
           gods
           mercy
           ,
           the
           breaking
           off
           by
           shutting
           up
           in
           unbeleefe
           ,
           then
           the
           ingraffing
           is
           into
           the
           invisible
           Church
           by
           election
           and
           giving
           faith
           ,
           but
           the
           former
           is
           true
           ,
           verse
           30
           ,
           31
           ,
           32.
           
           Ergo
           ,
           the
           latter
           .
        
         
           What
           should
           I
           say
           more
           ?
           It
           is
           so
           plaine
           from
           the
           whole
           scope
           and
           tenour
           of
           the
           Apostles
           words
           ,
           that
           the
           ingraffing
           there
           spoken
           of
           is
           into
           the
           invisible
           Church
           by
           election
           and
           giving
           faith
           ,
           that
           from
           the
           first
           verse
           of
           the
           chapter
           to
           verse
           13.
           there
           is
           scarce
           a
           verse
           but
           speaks
           of
           ●●jecting
           ▪
           foreknowing
           ,
           election
           ,
           grace
           ,
           hardning
           ,
           giving
           a
           spirit
           of
           slumber
           ,
           d●●kning
           the
           eyes
           ,
           stumbling
           ,
           falling
           or
           some
           equipollent
           terme
           to
           these
           ,
           and
           the
           Apostle
           doth
           
           plainly
           signify
           his
           intention
           in
           all
           that
           discourse
           to
           be
           the
           shewing
           the
           mystery
           of
           Gods
           counsell
           in
           elcting
           ,
           reprobating
           ,
           blinding
           ,
           converting
           one
           while
           the
           Jewes
           ,
           another
           while
           the
           Gentiles
           ;
           so
           that
           I
           cannot
           but
           admire
           ,
           that
           Mr
           Marshall
           should
           interpret
           the
           ingraffing
           of
           bare
           
             admission
             into
             visible
             Church-membership
          
           .
        
         
           9.
           
           
             Adde
             hereto
             .
             The
             places
             which
             I
             conceive
             answer
             to
          
           Rom.
           11.
           17.
           
             must
             be
             understood
             of
             the
             invisible
             Church
             as
             Eph.
          
           3.
           6.
           1
           
           Cor.
           12
           ,
           13.
           
           Gal.
           3.
           14.
           26.
           28.
           29.
           
           
             Lastly
             for
             testimonies
             of
             interpreters
             I
             find
             but
             two
             in
          
           Marlorats
           Cathol
           .
           Exposition
           
             on
             Rom.
          
           11.
           17.
           
             and
             they
             have
             these
             words
          
           .
           Hyperius
           .
           Neque
           enim
           hic
           amplius
           docet
           ,
           sed
           orationem
           totam
           ad
           Gentes
           convertens
           sapienter
           monet
           ,
           ne
           propter
           electionem
           suam
           efferantur
           ,
           aut
           Judaeos
           quia
           rejecti
           sunt
           contemnant
           :
           maxime
           quum
           &
           Judaeorum
           plurimi
           salutem
           sint
           adhuc
           per
           Evangelium
           conseq●uturi
           ,
           Gentes
           verò
           iterum
           possent
           ,
           si
           Deo
           ita
           visum
           foret
           reprobari
           .
           Bucer
           Insitus
           fuisti
           illis
           ]
           Hoc
           beneficium
           est
           quod
           Gen●ibus
           per
           Iudaeos
           contigit
           .
           Gentes
           enim
           per
           fidem
           Christi
           factae
           sunt
           semen
           Abrahae
           Gal.
           3.
           29.
           
           Ergo
           ,
           insitae
           Iudaeis
           ,
           ut
           grati
           sanctis
           patribus
           promissa
           ,
           &
           fruantur
           ,
           &
           spiritu
           illorum
           vivant
           :
           id
           quod
           Apostolus
           per
           communionem
           radicis
           &
           pinguedinis
           significat
           ▪
           ut
           namque
           filii
           Dei
           omnes
           eadem
           Dei
           benevolentia
           nituntur
           ,
           ita
           eorum
           spiritu
           aguntur
           ,
           etiamsi
           hic
           donetur
           grandior
           post
           revelatum
           Christum
           .
           Hic
           verò
           ex
           praecipuis
           locis
           est
           ex
           quibus
           probatur
           eodem
           spiritu
           verae
           justitiae
           donatos
           fuisse
           Iudaeos
           ante
           incarnatum
           Christum
           .
           
             Calvin
             ad
             vers
          
           .
           20.
           nam
           erectio
           Iud●orum
           ,
           si
           ob
           incredulitatem
           facta
           est
           ,
           Gentium
           insitio
           per
           fidem
           ,
           quid
           restat
           nisi
           ut
           Dei
           gratiam
           recognoscendo
           inde
           ad
           modestiam
           ac
           submissi●uem
           formentur
           .
           
             And
             this
             I
             thought
             so
             plain
             ,
             that
             I
             conceived
             Mr
          
           Marshall
           
             himselfe
             so
             expounded
             it
             in
             his
             sermon
          
           pag.
           43.
           
             in
             these
             words
          
           .
           It
           being
           the
           primary
           intention
           of
           the
           Covenant
           of
           Grace
           ,
           in
           it's
           first
           work
           ,
           to
           shew
           what
           free
           grace
           can
           and
           will
           doe
           to
           miserable
           nothing
           ,
           to
           cut
           miserable
           man
           of
           from
           the
           wild
           olive
           ,
           and
           graffe
           him
           into
           the
           true
           olive
           ,
           to
           take
           away
           the
           heart
           of
           stone
           ,
           to
           create
           in
           them
           a
           heart
           of
           flesh
           ,
           &c.
           
             which
             thing
             hee
             saith
             nothing
             to
             in
             his
          
           Defence
           ,
           
             though
             I
             alleaged
             it
          
           pag.
           64.
           
             of
             my
          
           Examen
           ,
           
             except
             it
             be
             that
             he
             meant
             the
             words
             he
             useth
          
           pag.
           137
           
             of
             his
          
           Defence
           ▪
           
             alleaging
             that
             I
             say
          
           ,
           insition
           (
           not
           inc●●on
           
             as
             it
             is
             printed
             in
             Mr
          
           Marshalls
           Defence
           )
           may
           be
           either
           into
           the
           visible
           or
           invisible
           Church
           ,
           grassing
           in
           ,
           may
           be
           either
           by
           faith
           or
           by
           profession
           of
           
           faith
           ,
           and
           therefore
           I
           say
           the
           same
           with
           him
           ,
           
             should
             be
             to
             tell
             me
             that
             he
             can
             bring
             as
             much
             from
             my
             words
             for
             him
             as
             I
             bring
             from
             his
             words
             for
             me
             ,
             which
             conceit
             is
             but
             vain
             ;
             for
             my
             words
             are
             nothing
             but
             the
             opening
             the
             distinction
             of
             the
             various
             kind
             of
             ingraffing
             ;
             no
             assertion
             in
             those
             words
             what
             insition
             is
             meant
             ,
          
           Rom.
           11.
           17.
           
             and
             for
             the
             words
             Mr
          
           Marshall
           
             alleageth
             out
             of
             my
          
           Examen
           ,
           pag.
           65.
           
             of
             which
             he
             saith
          
           .
           And
           truly
           Sir
           ,
           in
           these
           words
           to
           my
           understanding
           ,
           you
           grant
           not
           only
           my
           interpretation
           of
           this
           place
           ,
           but
           even
           the
           question
           controverted
           betwixt
           us
           .
           
             I
             shall
             shew
             to
             be
             a
             mistake
             in
             answering
             his
             objection
             against
             the
             interpretation
             I
             give
             of
             the
             ingraffing
             into
             the
             invisible
             Church
             ,
             having
             first
             observed
             that
             Master
          
           Gerees
           
             words
             in
             his
          
           vindic
           .
           paedob●aptsmi
           
             confirme
             my
             interpretation
             against
             his
             owne
             in
             the
             Chapter
             next
             before
             ,
             when
             he
             saith
             ,
          
           Chap.
           1.
           
           Sect.
           4.
           pag.
           19.
           
           The
           holines
           there
           is
           meant
           not
           actuall
           holinesse
           ,
           but
           potentiall
           in
           regard
           of
           Gods
           election
           .
           
             And
             Mr
          
           Blake
           ,
           pag.
           94.
           
             we
             by
             faith
             are
             graffed
             in
             for
             them
             ,
          
           Rom.
           20.
           
           
             The
             onely
             objection
             of
             waight
             is
             ,
             that
             then
             some
             branches
             of
             the
             invisible
             Church
             may
             be
             broken
             off
             ,
             and
             so
             election
             made
             revocable
             ,
             and
             Apos●asy
             from
             grace
             maintained
             :
             and
             hereupon
             Mr
          
           Marshall
           
             accuseth
             me
             as
             symbolizing
             with
          
           Arminius
           ,
           
             and
             puts
             this
             in
             the
             margine
             of
             his
             book
             ,
          
           pag.
           144.
           
             and
             in
             the
          
           Index
           :
           
             and
             thereby
             thinks
             to
             cut
             scores
             with
             me
             for
             accusing
             him
             as
          
           symbolizing
           with
           Arminius
           ,
           pag.
           69.
           
             of
             my
          
           Examen
           .
        
         
           To
           which
           I
           answer
           .
           1.
           
           That
           there
           is
           a
           wide
           difference
           between
           Mr
           Ma●shals
           case
           and
           mine
           .
           I
           shew
           that
           Mr
           Marshals
           tenet
           agrees
           with
           Arminius
           his
           tenet
           ,
           and
           I
           quote
           Arminius
           his
           words
           in
           the
           margine
           ;
           and
           therein
           I
           did
           justly
           .
           For
           Arminius
           also
           understood
           his
           speech
           of
           outward
           administrations
           ,
           to
           wit
           the
           preaching
           of
           the
           Gospell
           ,
           in
           the
           end
           of
           his
           Anti-perkins
           ,
           and
           both
           Mr
           Marshall
           and
           Arminius
           agree
           ,
           
             that
             the
             infants
             of
             the
             wicked
             for
             these
             outward
             dispensations
             are
             comprehended
             in
             their
             parents
             according
             to
             the
             tenour
             of
             Gods
             justice
             .
          
           But
           I
           expressely
           rejected
           the
           tenet
           of
           Arminius
           about
           revocable
           election
           ,
           and
           Apostasy
           from
           grace
           ;
           which
           if
           they
           should
           follow
           from
           my
           interpretation
           ,
           I
           conceiving
           otherwise
           ,
           yet
           were
           not
           I
           to
           be
           charged
           with
           symbolizing
           with
           Arminius
           ,
           as
           Mr
           Marshall
           doth
           in
           his
           professed
           tenet
           .
           2
           But
           I
           conceived
           I
           had
           prevented
           this
           objection
           ,
           pag.
           64.
           of
           my
           Examen
           ,
           at
           those
           words
           .
           The
           meaning
           is
           not
           that
           
             some
             of
             the
             
             bra●ches
             in
             the
             invisible
             Church
             may
             be
             broken
             off
             ,
             but
             only
             such
             as
             were
             so
             in
             appearance
          
           ;
           and
           I
           alleaged
           Iohn
           15.
           2.
           as
           an
           instance
           of
           the
           like
           expression
           :
           shewing
           in
           that
           very
           similitude
           ,
           that
           the
           word
           
             branch
             in
             Christ
          
           is
           sometimes
           meant
           of
           that
           which
           is
           so
           in
           appearance
           ,
           &
           sometimes
           of
           that
           which
           is
           so
           in
           truth
           ;
           and
           so
           in
           like
           manner
           it
           may
           be
           used
           ,
           Rom.
           11.
           17.
           
           And
           thus
           
             Chamier
             ,
             ●om
          
           .
           3.
           
             paustrat
             .
             Cathol
             .
             l.
          
           13.
           c.
           21.
           answers
           Bellarmin
           ;
           urging
           Iohn
           .
           15.
           2.
           for
           falling
           away
           from
           faith
           .
           But
           Mr
           Marshall
           tells
           me
           ,
           
             I
             professe
             I
             understand
             not
             how
             this
             distinction
             gives
             you
             the
             least
             help
             .
          
           I
           reply
           ,
           that
           it
           plainly
           avoyds
           the
           consequence
           objected
           against
           my
           interpretation
           ;
           for
           though
           the
           branches
           in
           one
           passage
           be
           meant
           of
           the
           branches
           in
           appearance
           ,
           and
           the
           breaking
           off
           that
           which
           was
           so
           in
           appearance
           ,
           yet
           ,
           other
           places
           ,
           as
           in
           the
           same
           verse
           in
           the
           ingraffing
           may
           be
           meant
           of
           true
           ingraffing
           into
           the
           invisible
           Church
           in
           like
           manner
           ,
           as
           it
           is
           Iohn
           15.
           2.
           
           But
           because
           upon
           more
           accurate
           examination
           I
           conceive
           that
           is
           not
           the
           genuine
           answer
           ,
           I
           shall
           therefore
           let
           it
           passe
           .
           3.
           
           I
           say
           ,
           when
           the
           Apostle
           saith
           the
           branches
           were
           broken
           off
           ,
           he
           meanes
           it
           of
           the
           branches
           that
           were
           truly
           such
           ,
           and
           of
           the
           ingraffing
           that
           was
           truly
           such
           into
           the
           invisible
           Church
           ,
           but
           that
           by
           the
           branches
           are
           not
           meant
           singular
           persons
           ;
           but
           the
           people
           ,
           or
           as
           M.
           Mar.
           speaks
           p.
           137.
           
             the
             body
             of
             them
             were
             the
             branches
             spoken
             of
             ●n
             this
             place
             ,
             &
          
           M
           Geree
           p.
           16.
           
           Nor
           is
           it
           either
           the
           Arminians
           tenet
           ,
           or
           any
           errour
           to
           say
           that
           the
           body
           of
           a
           people
           which
           were
           once
           the
           elect
           people
           of
           God
           ,
           and
           ingraffed
           into
           the
           invisible
           Church
           ,
           because
           the
           generality
           or
           a
           greater
           number
           were
           such
           among
           that
           people
           ,
           are
           broken
           off
           from
           election
           ,
           and
           the
           invisible
           Church
           .
           For
           a
           people
           or
           nation
           is
           not
           a
           consistent
           being
           ,
           but
           a
           fluent
           being
           as
           a
           river
           ,
           which
           is
           the
           same
           river
           still
           ,
           though
           not
           the
           same
           water
           ;
           and
           therefore
           as
           when
           Cyrus
           turned
           Euphrates
           from
           it's
           own
           channell
           ,
           hee
           may
           bee
           said
           to
           have
           turned
           away
           the
           same
           river
           Euphrates
           that
           was
           created
           at
           first
           though
           it
           were
           not
           the
           same
           numericall
           water
           ;
           so
           when
           God
           rejected
           the
           Jews
           from
           being
           his
           elect
           ,
           beleeving
           people
           he
           broke
           off
           the
           same
           people
           that
           were
           the
           true
           branches
           of
           Abraham
           the
           true
           root
           in
           the
           invisible
           Church
           ,
           and
           yet
           no
           one
           particular
           person
           ,
           who
           was
           elect
           or
           in
           the
           invi●●ble
           Church
           by
           faith
           broken
           off
           ,
           which
           is
           the
           Arminian
           doctrine
           .
           And
           this
           I
           find
           observed
           by
           each
           of
           the
           three
           Authours
           alleaged
           before
           from
           
             Marlorat
             .
             Hyperius
          
           at
           v.
           2●
           .
           is
           thus
           
           alleaged
           ;
           speaking
           .
           
             Quemadmodum
             nunc
             rejectus
             est
             populus
             Iudaicus
             ,
             qui
             tamen
             electus
             fuerat
             :
             ita
             potest
             adhuc
             fieri
             ,
             ut
             a●●quando
             rejiciatur
             populus
             Gentilis
             ,
             qui
             nunc
             electus
             est
             ;
             alioqu
             singul●s
             electos
             de
             populo
             Iudaico
             ,
             vel
             de
             populo
             Gentili
             reprobari
             impossibile
             planè
             est
             .
             Ad
             hunc
             (
             inquam
             )
             modum
             si
             quicquid
             de
             ruina
             metuenda
             electis
             sequitur
             ,
             non
             de
             singulis
             electis
             ,
             sed
             de
             populo
             ex
             quo
             descendunt
             interpreteris
             ,
             multis
             te
             molest●is
             liberaveris
             .
          
           Calvin
           ad
           verse
           21.
           
             praecipuè
             verò
             notandum
          
           Pauli
           
             sermonem
             non
             tam
             ad
             singulos
             homines
             ,
             quàm
             ad
             totum
             Gentium
             corpus
             dirigi
             .
          
           Bucer
           ad
           verse
           22.
           
           
             De
             Gentibus
             loquitur
             universim
             non
             de
             singulis
             hominbus
             .
          
           And
           indeed
           the
           text
           leads
           me
           to
           this
           interpretation
           .
           For
           when
           it
           is
           said
           ,
           verse
           23
           ,
           24.
           
             that
             they
             shall
             be
             graffed
             in
             ,
             God
             is
             able
             to
             graffe
             them
             in
             again
             ;
             these
             which
             are
             according
             to
             nature
             ;
             shall
             be
             graffed
             in
             their
             own
             olive
          
           ;
           which
           cannot
           be
           understood
           of
           the
           same
           person
           ,
           but
           of
           the
           same
           people
           .
        
         
           Thus
           have
           I
           besides
           my
           first
           purpose
           put
           into
           this
           Apology
           this
           large
           dissertation
           about
           Rom.
           11.
           16
           ,
           17.
           &c.
           partly
           because
           by
           Mr
           Gerees
           conference
           with
           me
           and
           another
           ,
           and
           his
           words
           to
           me
           ;
           
             ●indic
             .
             paedobap
             .
             pag.
          
           17.
           
           
             I
             commend
             this
             Scripture
             to
             your
             serious
             consideration
             ,
             for
             I
             conceive
             it
             gives
             clear
             evidence
             to
             what
             I
             affirm
          
           ;
           I
           perceive
           this
           text
           is
           his
           chiefe
           hold
           for
           Infant-baptism
           ,
           and
           in
           Mr
           Blakes
           new
           answer
           to
           my
           
             Examen
             ,
             pag.
          
           69.
           
           I
           find
           these
           words
           ;
           
             your
             examination
             ,
             Rom.
          
           11.
           16.
           
             hath
             been
             under
             examination
             ,
             and
             if
             there
             be
             strength
             in
             those
             exceptions
             ,
             there
             is
             weaknesse
             no
             where
             .
          
        
         
           Mr
           Blake
           in
           his
           answer
           to
           my
           letter
           ,
           pag.
           30.
           saith
           thus
           .
           
             If
             the
             ingraffing
             bee
             by
             saving
             faith
             onely
             ,
             to
             derive
             saving
             grace
             personally
             inherent
             as
             a
             fruit
             of
             election
             from
          
           Abraham
           ;
           
             then
             it
             must
             be
             that
             we
             are
             elect
             in
          
           Abraham
           ,
           Abraham
           
             may
             say
             without
             me
             yee
             can
             doe
             nothing
             ,
             &c.
             
          
           I
           answer
           ,
           if
           I
           made
           Abraham
           a
           root
           as
           communicating
           faith
           by
           infusion
           ,
           or
           impetration
           mediatory
           as
           Christ
           ,
           this
           would
           follow
           ;
           but
           I
           make
           Abraham
           onely
           a
           root
           as
           he
           is
           called
           the
           Father
           of
           all
           them
           that
           beleeve
           ,
           Rom.
           4.
           11.
           not
           by
           begetting
           faith
           in
           them
           ,
           but
           as
           an
           exemplary
           cause
           of
           beleeving
           ,
           as
           I
           gather
           from
           the
           expression
           .
           verse
           12.
           that
           he
           is
           a
           ●ather
           to
           them
           that
           walk
           in
           the
           steps
           of
           our
           Father
           Abraham
           ,
           which
           he
           had
           yet
           being
           uncircumcised
           .
        
         
           Mr
           
             Blake
             ibid.
             pag.
          
           31.
           
             what
             made
          
           Abraham
           ,
           
             Isaac
             and
          
           Jacob
           
           
             roots
             (
             as
             in
             nature
             ,
             so
             holy
             roots
             )
             but
             the
             Covenant
             ?
             And
             was
             not
             the
             Covenant
             made
             as
             well
             with
          
           David
           ,
           
             as
             with
          
           Abraham
           ,
           Isaac
           ,
           and
           Jacob.
           I
           answer
           ,
           I
           make
           
             Abraham
             onely
          
           the
           root
           ,
           as
           hee
           is
           only
           the
           Father
           of
           beleeevers
           exemplarily
           ,
           and
           that
           which
           made
           him
           the
           Father
           of
           beleevers
           was
           not
           the
           Covenant
           ,
           but
           his
           exemplary
           faith
           ,
           as
           I
           gather
           from
           the
           words
           of
           the
           Apostle
           ,
           Rom.
           4.
           16
           ,
           17
           ,
           18
           ,
           19.
           21.
           
           And
           this
           is
           all
           the
           accession
           of
           strength
           I
           find
           him
           opposing
           to
           my
           so
           manifest
           weaknesse
           .
           The
           rest
           is
           answered
           already
           .
        
         
           Mr
           
             Marshall
             pag.
          
           124.
           sayes
           ,
           
           
             I
             raise
             a
             dust
             about
             his
             argument
             ,
          
           because
           I
           tell
           him
           he
           doth
           not
           distinctly
           expresse
           what
           the
           promise
           is
           ,
           Acts
           2.
           39.
           and
           I
           require
           of
           him
           to
           forme
           his
           proofes
           into
           an
           argument
           ,
           as
           if
           it
           were
           unreasonable
           to
           require
           him
           to
           make
           a
           syllogisme
           in
           mood
           and
           figure
           in
           a
           Sermon
           .
           And
           yet
           hee
           did
           make
           diverse
           in
           that
           Sermon
           ,
           as
           pag.
           39
           ,
           41.
           
           But
           it
           seems
           neither
           then
           nor
           since
           is
           he
           willing
           to
           tell
           what
           promise
           that
           is
           ,
           Acts
           2.
           39
           and
           then
           conclude
           syllogistically
           ;
           for
           then
           it
           would
           plainly
           appear
           that
           that
           text
           serves
           not
           his
           purpose
           ,
           who
           in
           his
           second
           conclusion
           will
           
             not
             assert
             that
             the
             promise
             of
             saving
             grace
             is
             made
             to
             the
             naturall
             seed
             of
             beleevers
          
           ;
           and
           yet
           that
           text
           speaks
           of
           the
           promise
           of
           Christ
           ,
           and
           saving
           Grace
           by
           him
           .
           However
           I
           remember
           this
           was
           Doctor
           Prideaux
           his
           manner
           in
           Oxford
           ,
           to
           require
           the
           disputant
           when
           he
           urged
           a
           text
           to
           read
           it
           ,
           and
           then
           to
           gather
           his
           argument
           from
           it
           ;
           and
           this
           I
           ever
           took
           to
           be
           a
           bringing
           of
           light
           ,
           and
           not
           
             raising
             a
             dust
             about
             an
             argument
             .
          
           And
           I
           shall
           still
           professe
           it
           to
           be
           a
           very
           irksome
           thing
           to
           me
           to
           answer
           an
           authour
           that
           will
           not
           doe
           so
           ,
           and
           till
           Mr
           Marshall
           doe
           it
           ,
           shall
           censure
           him
           as
           one
           that
           takes
           not
           the
           way
           to
           clear
           truth
           ,
           but
           to
           darken
           it
           with
           multitude
           of
           wo●ds
           ,
           among
           which
           a
           man
           shall
           have
           much
           adoe
           to
           find
           the
           medium
           and
           the
           conclusion
           .
        
         
           Mr
           
             Marshall
             ,
             pag.
          
           247.
           accuseth
           me
           of
           
             slurring
             ,
             plundering
             ,
             darkning
             the
             ●rguments
             of
             my
             adversaries
             .
          
           If
           he
           had
           told
           me
           wherein
           he
           had
           done
           me
           a
           pleasure
           ,
           that
           I
           might
           know
           how
           to
           amend
           it
           ,
           but
           if
           he
           mean
           (
           as
           his
           words
           pag
           134.
           [
           
             to
             bring
             in
             so
             many
             imaginary
             senses
             ,
             thereby
             to
             darken
             an
             argument
          
           ]
           import
           )
           in
           that
           I
           tell
           h●m
           his
           conclusions
           and
           speeches
           may
           have
           many
           senses
           ,
           and
           desire
           him
           to
           set
           down
           what
           sense
           he
           means
           ,
           it
           is
           a
           conceit
           scarce
           sober
           ,
           sith
           it
           is
           plaine
           that
           distinction
           and
           distinct
           expression
           is
           
           rightly
           called
           by
           Logicians
           
             lumen
             rationis
          
           ,
           and
           is
           the
           onely
           way
           to
           enlighten
           ,
           not
           to
           darken
           speeches
           .
           And
           therefore
           all
           that
           are
           able
           in
           dispute
           ,
           make
           this
           their
           chiefe
           businesse
           to
           distinguish
           termes
           ,
           or
           things
           that
           differ
           ;
           and
           then
           set
           down
           their
           conclusions
           ,
           and
           frame
           their
           arguments
           and
           answers
           ,
           which
           is
           the
           thing
           I
           would
           have
           Mr
           Marshall
           doe
           :
           Nor
           is
           my
           pretending
           obscurity
           in
           
             Marshall
             a
             kind
             of
             art
             to
             evad●
             what
             cannot
             plainly
             be
             answered
             ,
          
           as
           Mr
           Geree
           conceives
           ,
           
             vind
             .
             paedobap
             .
             ch
          
           .
           1.
           sect
           .
           3.
           but
           a
           means
           to
           find
           out
           the
           force
           of
           the
           argument
           ,
           that
           I
           might
           give
           it
           a
           plain
           answer
           .
        
         
           Whereas
           I
           had
           framed
           the
           fifth
           argument
           in
           my
           exercitation
           thus
           .
           
             That
             which
             in
             succeeding
             ages
             in
             which
             it
             was
             in
             use
             ,
             was
             in
             force
             .
          
           1.
           
           
             As
             a
             tradition
             not
             written
          
           .
           2.
           
           
             Out
             of
             imitation
             of
             Jewish
             circumcision
             .
          
           3.
           
           
             Without
             universall
             practise
          
           .
           4
           
             Together
             with
             the
             errour
             of
             giving
             infants
             the
             Lords
             Supper
             ;
             and
             many
             other
             humane
             inventions
             under
             the
             name
             of
             Apostolicall
             traditions
             that
             is
             deservedly
             doubtfull
             ,
             but
             such
             is
             Infant-baptisme
          
           ;
           Ergo
           ,
           Mr
           
             Marshall
             pag.
          
           251.
           252.
           tells
           me
           ,
           
             this
             is
             a
             poor
             argument
          
           .
           And
           yet
           such
           arguments
           have
           been
           accounted
           after
           other
           arguments
           from
           Scripture
           of
           great
           moment
           against
           Papists
           and
           Prelates
           ,
           in
           rejecting
           of
           ceremonies
           .
           But
           how
           doth
           Mr
           Mar.
           answer
           this
           ?
           He
           
             denies
             the
             major
          
           ,
           which
           hath
           been
           accounted
           good
           in
           other
           points
           .
           And
           then
           because
           I
           make
           a
           severall
           proofe
           of
           the
           severall
           parts
           of
           the
           minor
           :
           he
           repeats
           my
           words
           as
           if
           I
           had
           made
           a
           severall
           argument
           from
           each
           branch
           ,
           and
           to
           make
           a
           shew
           of
           their
           weaknesse
           ,
           puts
           in
           another
           argument
           and
           conclusion
           then
           mine
           ,
           as
           like
           ,
           with
           this
           inference
           .
           
             Ergo
             ,
             we
             are
             not
             bound
             to
             observe
             it
             ,
             Ergo
             ,
             it
             was
             not
             a
             duty
             ,
          
           which
           were
           none
           of
           my
           conclusions
           .
           And
           then
           sayes
           ,
           
             This
             kind
             of
             arguing
             is
             almost
             as
             wild
             as
             that
             which
             the
             schooles
             call
             à
             baculo
             ad
             angulum
             ,
             and
             the
             boyes
             in
             the
             schooles
             would
             stamp
             and
             hisse
             at
             such
             an
             inference
             .
          
           I
           professe
           if
           I
           should
           in
           schooles
           repeat
           my
           opponents
           arguments
           as
           Mr
           Marshall
           doth
           mine
           ,
           I
           should
           
             allow
             the
             boyes
             in
             the
             Schooles
             to
             stamp
             and
             hisse
             at
             such
             a
             practise
             .
          
           Mr
           
             Marshall
             pag.
          
           124.
           hath
           these
           words
           .
           
             You
             still
             goe
             on
             in
             your
             wonted
             equivocation
             of
             the
             word
             Covenant
             of
             Grace
             ,
             taking
             it
             onely
             of
             the
             Covenant
             of
             saving
             grace
             ,
             not
             including
             the
             externall
             way
             of
             administration
             with
             it
             .
          
           I
           this
           I
           said
           above
           I
           did
           because
           I
           love
           to
           speak
           plainly
           without
           equivocation
           ,
           but
           it
           seems
           to
           Mr
           Marshall
           that
           which
           I
           count
           plain
           speech
           without
           equivocation
           ,
           
           is
           equivocating
           with
           him
           .
           But
           what
           a
           ridiculous
           charge
           is
           this
           ?
           It
           's
           equivocation
           when
           a
           word
           is
           taken
           in
           various
           senses
           .
           Is
           it
           equivocation
           in
           me
           to
           take
           the
           word
           
             covenant
             of
             grace
             onely
             of
             the
             covenant
             of
             saving
             grace
             ?
          
           This
           is
           like
           as
           if
           a
           man
           should
           be
           charged
           with
           speaking
           nonsense
           ,
           because
           he
           speakes
           good
           reason
           in
           right
           language
           .
        
         
           But
           I
           hope
           by
           this
           time
           the
           Reader
           doth
           understand
           who
           hath
           used
           sophistry
           in
           disputing
           ,
           I
           or
           Master
           Marshall
           .
        
         
           What
           I
           said
           of
           the
           
             Assembly
             ,
             pag.
          
           27.
           of
           my
           Examen
           ,
           I
           did
           it
           not
           
             to
             cast
             filth
             in
             their
             face
             ,
          
           as
           Master
           Marshall
           construed
           it
           ;
           but
           as
           a
           brotherly
           intimation
           of
           my
           feares
           and
           apprehensions
           to
           make
           them
           cautelous
           ,
           whose
           wise
           and
           faithfull
           deportment
           in
           that
           great
           trust
           reposed
           in
           them
           is
           of
           great
           moment
           to
           the
           whole
           Christian
           Church
           .
           Of
           whom
           I
           professe
           I
           am
           still
           jealous
           out
           of
           Love
           to
           them
           ,
           that
           especially
           in
           this
           matter
           they
           are
           not
           so
           sensible
           as
           they
           should
           be
           of
           the
           truth
           of
           God
           ,
           and
           the
           good
           of
           the
           Church
           .
           For
           which
           jealousie
           ,
           and
           for
           what
           I
           said
           
             about
             wasting
             of
             time
             about
             inconsiderable
             things
             comparatively
             ,
             I
          
           suppose
           I
           am
           able
           to
           give
           a
           sufficient
           account
           .
           
           And
           this
           I
           speake
           meerly
           to
           awaken
           them
           ,
           and
           to
           prevent
           that
           inconsideratenes
           through
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           passion
           ,
           or
           such
           like
           cause
           usually
           befals
           such
           meetings
           ,
           and
           is
           the
           cause
           of
           much
           woe
           to
           the
           Church
           of
           God.
           Be
           it
           well
           or
           ill
           taken
           
             liberavi
             animam
             meam
             meam
             ,
             I
          
           have
           freed
           my
           owne
           soule
           .
        
         
           There
           are
           some
           other
           things
           wherewith
           Mr
           Marshal
           endeavors
           to
           render
           me
           a
           suspected
           person
           ▪
           pag.
           29.
           of
           his
           defence
           .
           
             I
             cannot
             but
             wonder
             ,
             why
             you
             (
             who
             pretend
             to
             be
             familiarly
             acquainted
             with
             the
             secrets
             of
             Antiquity
             )
             should
             have
             so
             much
             correspondency
             with
             them
             who
             are
             not
             likely
             to
             helpe
             you
             with
             any
             certaine
             intelligence
             .
             Hugo
             Grotius
             is
             the
             strongest
             stake
             to
             support
             your
             tottering
             hedge
             ;
             and
             sure
             I
             am
             Grotius
             was
             a
             friend
             to
             the
             Socinians
             ,
             and
             it
             is
             well
             knowne
             what
             they
             thinke
             of
             Baptisme
             .
          
           To
           this
           I
           answer
           ,
           it
           is
           untrue
           that
           I
           any
           where
           
             pretend
             to
             be
             familia●ly
             acquainted
             with
             the
             secrets
             of
             Antiquity
             ,
          
           I
           say
           ,
           
             so
             farre
             as
             I
             can
             by
             search
             find
             it
             is
             thus
             and
             thus
             ,
          
           but
           never
           did
           take
           upon
           me
           familiar
           acquaintance
           with
           the
           secrets
           of
           Antiquity
           .
           It
           seemes
           Master
           Marshal
           had
           the
           helpe
           of
           his
           friend
           ,
           and
           so
           there
           
             was
             a
             Colledge
             to
             answer
             my
             Booke
             ,
          
           yet
           after
           he
           and
           his
           friend
           have
           done
           all
           they
           could
           in
           this
           point
           ,
           it
           doth
           not
           yet
           appeare
           but
           that
           I
           was
           in
           the
           
           right
           ,
           to
           wit
           
             that
             Infant
             baptisme
             is
             not
             so
             ancient
             as
             is
             pretended
             .
          
           For
           he
           hath
           not
           yet
           acquitted
           the
           treatise
           of
           questions
           
             ad
             Orthodoxos
          
           from
           bastardy
           ;
           nor
           hath
           he
           answered
           that
           which
           I
           said
           
             that
             the
             words
             and
             whole
             scope
             of
             Irenaeus
             ,
          
           lib.
           2
           ,
           c.
           39.
           
             shew
             that
             the
             place
             is
             not
             meant
             of
             Baptisme
             :
          
           but
           with
           a
           new
           device
           ,
           such
           as
           it
           concernes
           the
           authors
           conscience
           to
           looke
           to
           ,
           when
           he
           is
           told
           
             the
             words
             and
             whole
             scope
             shew
             that
             the
             place
             is
             not
             meant
             of
             Baptisme
          
           ;
           in
           which
           I
           chiefely
           alleaged
           
             the
             words
          
           ,
           the
           answerer
           saies
           nothing
           to
           that
           ,
           but
           maimedly
           sets
           downe
           my
           words
           thus
           ▪
           
             In
             the
             last
             place
             you
             labour
             to
             prove
             that
             it
             is
             not
             meant
             of
             Baptisme
             from
             Iren●●us
             his
             scope
             in
             that
             place
             .
          
           And
           then
           sayes
           
             that
             though
             the
             scope
             be
             so
             ,
             yet
             the
             words
             prove
             the
             question
             in
             debate
             before
             us
             .
          
           Which
           is
           a
           manifest
           abusing
           the
           reader
           ,
           never
           answering
           the
           reason
           I
           gave
           from
           the
           
             very
             words
             and
             whole
             scope
             ,
             that
             they
             could
             not
             be
             understood
             of
             the
             rite
             of
             Baptisme
             .
          
           And
           for
           Origen
           all
           that
           is
           yet
           brought
           cannot
           acquit
           the
           passages
           alleaged
           from
           suspicion
           of
           being
           supposititious
           ,
           considering
           that
           Origen
           is
           taxed
           for
           Pelagianizing
           ,
           whereas
           those
           words
           are
           point-blanke
           against
           them
           ,
           which
           being
           observed
           by
           me
           ,
           the
           answerer
           thought
           it
           wisedome
           to
           say
           nothing
           to
           it
           .
           And
           for
           the
           rest
           of
           the
           testimonies
           Master
           Marshall
           brought
           ,
           I
           did
           confesse
           
             Nazianzen
             ,
             Cyprian
             ,
             Augustin
             ,
             Hierom
             ,
             Ambrose
          
           mention
           Paedobaptisme
           ,
           but
           never
           upon
           Mr
           Marshal's
           ground
           federal
           holines
           ,
           but
           upon
           〈◊〉
           supposed
           necessity
           to
           save
           the
           Infant
           from
           perishing
           .
        
         
           Master
           Marshall
           it
           seems
           rests
           much
           on
           Augustines
           words
           ,
           that
           he
           saith
           .
           
             Hoc
             Ecclesia
             semper
             habuit
             ,
             semper
             tenuit
             ,
             hoc
             a
             majorum
             fide
             accepit
             ,
             hoc
             usque
             in
             finem
             perseveranter
             custodit
          
           ;
           He
           puts
           it
           therefore
           in
           the
           Title
           ,
           pag.
           55.
           of
           his
           Defence
           ,
           and
           pag.
           9.
           quotes
           for
           these
           wordes
           
             Augustin
             .
             Serm.
          
           15.
           
             de
             verbis
             Apost
             .
             I
          
           have
           read
           over
           that
           Sermon
           tom
           .
           10
           of
           his
           workes
           againe
           and
           againe
           and
           find
           not
           those
           wordes
           there
           ,
           nor
           any
           to
           that
           purpose
           ,
           I
           have
           also
           read
           Sermon
           14.
           
             de
             verbis
             Apostoli
          
           ,
           which
           hath
           the
           title
           
             de
             Baptisme
             parvulorum
             adversus
             P●lagianos
          
           ,
           and
           I
           find
           not
           there
           those
           words
           ;
           onely
           these
           I
           find
           there
           .
           
             Sanctus
             Cyprianus
             est
             quem
             in
             manus
             sumpsi
             antiquus
             Episcopus
             sedis
             hujus
             ,
             quid
             senserit
             de
             Baptismo
             parvulorum
             ,
             immo
             quid
             semper
             Ecclesiam
             sensisse
             monstraver●●
             p●ululum
             acc●pit●
             ,
             I
          
           deny
           not
           but
           that
           those
           wordes
           may
           be
           in
           〈◊〉
           but
           if
           Master
           Marshall
           had
           given
           me
           more
           
           certaine
           direction
           where
           to
           find
           them
           ,
           I
           might
           then
           perhaps
           have
           given
           a
           more
           direct
           answer
           .
           However
           for
           these
           reasons
           I
           conceive
           litle
           cause
           to
           be
           moved
           with
           those
           words
           .
           First
           ,
           because
           I
           find
           not
           that
           Augustin
           tooke
           it
           to
           be
           the
           tenet
           of
           the
           Church
           from
           any
           other
           ground
           ,
           then
           the
           Epistle
           of
           Cyprian
           ,
           59.
           
             ad
             Fidum
          
           ,
           concerning
           which
           he
           saith
           that
           
             Cyprian
             hath
             shewed
             how
             the
             Church
             hath
             alwayes
             held
             it
             ,
          
           both
           in
           the
           words
           above
           cited
           tom
           .
           10.
           
           Serm.
           14.
           
             de
             verbis
             Apost
          
           .
           &
           tom
           .
           7.
           lib.
           2.
           
             de
             peccat
             merit●
             &
             remiss
             .
             c.
          
           5.
           &c.
           
           And
           yet
           he
           that
           reads
           that
           Epistle
           of
           Cyprian
           shall
           find
           Cyprian
           onely
           declaring
           the
           determination
           of
           the
           Councill
           of
           66
           Bishops
           there
           mentioned
           ,
           but
           nothing
           of
           the
           Churches
           alwayes
           holding
           it
           .
           Secondly
           ,
           The
           famous
           story
           of
           the
           likelihood
           of
           cheating
           Augustine
           and
           the
           rest
           of
           the
           
             African
             Bishops
          
           with
           a
           supposititious
           Canon
           of
           the
           
             Nicen
             Council
          
           by
           three
           Roman
           Bishops
           to
           confirme
           Appeales
           to
           Rome
           from
           Africa
           in
           the
           case
           of
           Apiarius
           doth
           me
           thinkes
           shew
           ,
           that
           Augustin
           might
           easily
           be
           mistaken
           about
           the
           tenet
           of
           the
           Church
           .
           Thirdly
           ,
           The
           many
           speeches
           in
           Augustin
           ,
           as
           Epist
           .
           118.
           and
           elswhere
           ,
           and
           others
           of
           the
           Ancients
           ,
           about
           Easter
           ,
           Lent-fast
           ,
           Episcopacy
           ,
           infant
           Communion
           and
           other
           traditions
           which
           are
           not
           credited
           by
           Protestant
           ,
           nor
           some
           of
           them
           by
           some
           Popish
           writers
           doe
           cleare
           him
           from
           arrogance
           ,
           or
           impudence
           that
           should
           say
           there
           is
           ▪
           no
           great
           reason
           to
           give
           so
           much
           credit
           to
           that
           large
           assertion
           of
           Augustin
           (
           if
           it
           be
           his
           )
           as
           Master
           Marshal
           and
           some
           others
           seem
           to
           give
           to
           it
           .
           Fourthly
           Those
           words
           of
           
             Augustin
             tom
          
           .
           7.
           
             de
             peccat
             :
             merito
             &
             remissione
             ,
          
           lib.
           10.
           c.
           34.
           
           
             Optime
             Punici
             Christiani
             baptismum
             nihil
             aliud
             quam
             salutem
             &
             sacramentum
             corporis
             Christi
             nihil
             aliud
             quam
             vitam
             vocant
             .
             Unde
             nisi
             ex
             antiquant
             existimo
             ,
             &
             ●
             Apostolica
             traditione
             ,
             qua
             Ecclesia
             Christi
             i●situm
             tenent
             pr●ter
             baptismum
             ,
             &
             participationem
             Dominicae
             me●s●
             ,
             non
             solum
             non
             ad
             regnum
             Dei
             sed
             nec
             ad
             salutem
             ,
             &
             vitam
             aeternam
             posse
             quenquam
             hominum
             pervenire
             ,
          
           do
           me
           thinkes
           evidence
           that
           Augustin
           sometimes
           called
           that
           the
           Churches
           tenet
           ,
           which
           he
           gathered
           by
           conjecture
           from
           the
           practice
           of
           the
           African
           Christians
           knowne
           to
           him
           .
           But
           it
           will
           be
           said
           the
           Pelagians
           did
           not
           deny
           Infant
           baptisme
           to
           have
           been
           the
           practise
           of
           the
           Church
           .
           I
           answer
           ,
           nor
           do
           I
           deny
           that
           it
           was
           in
           Augustines
           time
           the
           practise
           of
           the
           Latin
           and
           Greek
           Churches
           to
           baptize
           Infants
           in
           case
           of
           necessity
           ,
           
           but
           that
           it
           was
           so
           from
           the
           beginning
           ,
           and
           alwayes
           in
           the
           Church
           we
           do
           not
           find
           the
           Pelagians
           yeelded
           ,
           yet
           did
           they
           not
           perhaps
           question
           it
           ,
           either
           because
           they
           were
           carried
           away
           with
           that
           erroneous
           rule
           that
           what
           they
           saw
           every
           where
           practised
           ,
           and
           found
           not
           when
           it
           began
           to
           take
           that
           for
           an
           Apostolicall
           tradition
           ,
           or
           because
           of
           the
           tyranny
           of
           the
           present
           custome
           ,
           which
           Augustine
           himselfe
           somewhere
           confesseth
           ,
           that
           though
           he
           misliked
           ,
           yet
           
             liberius
             improbare
             non
             andeo
          
           .
           But
           saith
           Master
           Marshal
           pag.
           55.
           
           
             I
             cannot
             but
             conceive
             it
             likely
             ,
             that
             Augustines
             Ecclesia
             semper
             habuit
             ,
             semper
             tenuit
             ,
             should
             sway
             as
             much
             with
             the
             intelligent
             impartial
             Reader
             ,
             as
             Master
          
           Tombes
           
             his
             non
             semper
             habuit
             ,
             non
             semper
             tenuit
          
           I
           grant
           it
           should
           and
           much
           more
           ,
           yet
           the
           Authorityes
           ,
           and
           reasons
           I
           bring
           should
           be
           I
           account
           sufficient
           to
           weigh
           downe
           Augustines
           testimony
           .
        
         
           I
           had
           said
           the
           determination
           mentioned
           by
           
             Cyprian
             Epist
          
           .
           59.
           
             ad
             Fidum
             ,
             a●
             farre
             as
             I
             can
             by
             search
             find
             ,
             is
             the
             spring
             head
             of
             Infant
             baptisme
             .
          
           Master
           Blake
           in
           his
           Answer
           to
           my
           letter
           ,
           pag.
           6.
           
           
             I
             desire
             to
             know
             what
             colour
             of
             truth
             you
             can
             put
             upon
             these
             words
             .
             I
          
           answer
           ,
           the
           words
           are
           true
           without
           any
           colour
           put
           upon
           them
           ,
           For
           I
           did
           not
           deny
           that
           I
           found
           Infant
           baptisme
           practised
           before
           ,
           but
           that
           the
           determination
           of
           that
           council
           was
           the
           spring
           head
           ,
           that
           is
           as
           Examen
           ▪
           pag.
           16.
           the
           first
           determined
           rule
           ,
           or
           Canon
           ,
           by
           force
           of
           which
           it
           hath
           since
           continued
           in
           a
           streame
           ,
           and
           this
           is
           true
           .
        
         
           Having
           formerly
           searched
           for
           Austines
           words
           so
           often
           alleaged
           for
           the
           practise
           of
           Infant
           baptisme
           ,
           upon
           the
           publishing
           Master
           Blakes
           booke
           I
           found
           them
           ,
           not
           as
           Master
           Marshal
           quotes
           it
           ,
           Serm.
           15.
           
             de
             verbis
             Apostoli
          
           ,
           but
           as
           Master
           Blake
           cites
           it
           ,
           Ser.
           10.
           
           And
           upon
           reading
           of
           them
           ,
           the
           thing
           that
           Augustine
           saith
           
             the
             Church
             alwayes
             had
             ,
             held
             and
             keeps
             ,
          
           seems
           not
           to
           me
           to
           be
           the
           practise
           of
           Infant
           baptisme
           ,
           unlesse
           by
           consequence
           (
           which
           in
           matter
           of
           history
           is
           not
           so
           cleare
           a
           proofe
           )
           but
           the
           doctrine
           of
           originall
           sin
           in
           Infants
           ,
           which
           Pelagians
           denyed
           ,
           not
           the
           practise
           of
           baptizing
           Infants
           .
           For
           the
           words
           immediately
           before
           are
           
             nemo
             ergo
             vobis
             susurret
             doctrinas
             alienas
             .
          
           And
           these
           words
           are
           onely
           a
           passage
           in
           a
           Sermon
           
             ad
             populum
          
           ,
           in
           which
           usually
           there
           is
           not
           such
           exactnes
           ,
           as
           in
           other
           workes
           ;
           &
           among
           those
           Sermons
           ,
           which
           are
           not
           out
           of
           all
           question
           whether
           genuine
           .
           But
           that
           the
           Reader
           
           may
           judge
           of
           this
           testimony
           ,
           I
           wil
           set
           down
           the
           words
           as
           I
           find
           thē
           .
        
         
           Nullus
           hominum
           in
           ista
           quae
           ex
           ▪
           Adam
           defluit
           massa
           mortalium
           nullus
           omnino
           hominum
           non
           aegrotus
           ,
           nullus
           sine
           gratia
           Christi
           sanatus
           .
           Quid
           de
           parvulis
           pueris
           ,
           si
           ex
           Adam
           aegroti
           ?
           nam
           et
           ipsi
           portantur
           ad
           Ecclesiam
           .
           Et
           si
           pedibus
           illuc
           currere
           non
           possunt
           ,
           alienis
           pedibus
           currunt
           ut
           sanentur
           Accommodat
           illis
           mater
           Ecclesia
           aliorum
           pedes
           ut
           ven●ant
           ,
           aliorum
           cor
           ut
           credant
           ,
           aliorum
           linguam
           ut
           fateantur
           :
           ut
           quoniam
           ,
           quod
           aegri
           sunt
           alio
           peccante
           praegravantur
           ,
           sic
           cum
           hi
           sani
           sunt
           ,
           alio
           pro
           eis
           confitente
           salventur
           .
           Nemo
           ergo
           vobis
           susurret
           doctrinas
           alienas
           .
           Hoc
           Ecclesia
           semper
           habuit
           ,
           semper
           tenuit
           :
           hoc
           a
           majorum
           fide
           percepit
           :
           hoc
           usque
           in
           finem
           perseveranter
           custodit
           .
           Quoniam
           non
           est
           opus
           sanis
           me
           dicus
           sed
           aegrot
           antibus
           .
           Quid
           necessarium
           ergo
           habuit
           Infans
           Christum
           ,
           si
           non
           aegrotat
           ?
           si
           sanus
           est
           qu●re
           per
           eos
           qui
           eum
           diligunt
           medicum
           quaerit
           ?
           Si
           quando
           portantur
           Infantes
           ,
           dicuntur
           omnino
           nullum
           propaginis
           habere
           peccatum
           ,
           &
           veniunt
           ad
           Christum
           :
           quare
           non
           eis
           dicitur
           in
           Ecclesia
           ,
           qui
           eos
           opportant
           ad
           Ecclesiam
           .
           Auferte
           hinc
           innocentes
           istos
           non
           est
           opus
           sanis
           medicus
           ,
           sed
           male
           habentibus
           :
           non
           venit
           Christus
           vocare
           justos
           sed
           pecca●●res
           ?
           nunquam
           dictum
           est
           sed
           nec
           aliquando
           dicetur
           .
           
             Which
             last
             words
             shew
             that
          
           Augustine
           
             spake
             these
             things
             not
             as
             an
          
           Historian
           
             from
             good
             records
             ,
             but
             as
             in
             popular
             Sermons
             is
             wont
             ,
             out
             of
             conjecture
             from
             common
             practise
             in
             his
             time
             .
             Certainly
             the
             last
             words
          
           Augustin
           
             could
             deliver
             on
             no
             other
             ground
             :
             This
             testimony
             then
             hath
             a
             weake
          
           basis
           .
           
             And
             me
             thinkes
             the
             testimony
             of
          
           Chamier
           panstrat
           :
           Cathol
           .
           tom
           .
           4.
           lib.
           5.
           c.
           15.
           
           §
           19.
           
           Denique
           hunc
           morem
           quis
           non
           videt
           ejus
           temporis
           esse
           ,
           cum
           vix
           millesimus
           quisque
           baptizabatur
           non
           adultus
           ,
           &
           in
           Catechumenis
           diligenter
           exercitus
           
             might
             serve
             to
             ballance
          
           Augustines
           
             testimony
             inconsistent
             with
             so
             many
             likelihoods
             to
             the
             contrary
             .
             Which
             testimony
             of
          
           Chamier
           Master
           Marshall
           
             might
             have
             vouchsa●●d
             to
             have
             taken
             notice
             of
             ,
             though
             it
             was
             but
             in
             the
             Margin
             of
             my
             Booke
             .
          
        
         
           Nor
           hath
           Master
           Marshall
           or
           his
           friend
           yet
           it
           proved
           baptizing
           of
           Infants
           of
           beleevers
           ,
           by
           reason
           of
           federall
           holinesse
           taught
           by
           the
           Ancients
           ▪
           Master
           Geree
           puts
           a
           passage
           of
           
             T●rtullian
             de
             anima
          
           ,
           cap.
           39.
           
           
             Ex
             seminis
             praerogativa
             procreari
             sanctos
          
           in
           his
           frontispeece
           ,
           and
           Master
           
             Marshall
             conceives
             me
             sick
             of
             it
             .
             I
          
           answer
           ,
           I
           blesse
           God
           no
           truth
           makes
           me
           sicke
           ,
           it
           would
           make
           me
           well
           to
           
           see
           paedobaptisme
           proved
           either
           of
           Scripture
           ,
           or
           primitive
           Antiquity
           .
           But
           for
           this
           testimony
           of
           Tertullian
           my
           stomacke
           was
           quickly
           eased
           of
           it
           ,
           as
           finding
           not
           onely
           by
           reading
           ,
           Delacerda
           his
           note
           on
           it
           ,
           but
           also
           by
           considering
           the
           occasion
           and
           words
           going
           before
           that
           
             ex
             seminis
             praerogativa
          
           imports
           not
           federal
           holines
           ,
           but
           holinesse
           ,
           by
           reason
           of
           the
           freedom
           from
           that
           unholinesse
           in
           their
           procreation
           ,
           which
           the
           infidels
           children
           had
           from
           the
           many
           grosse
           idolatrous
           superstitions
           ,
           by
           which
           they
           were
           defiled
           ,
           and
           as
           it
           were
           dedicated
           to
           the
           Devill
           .
           And
           I
           conceive
           Hieromes
           words
           to
           
             Paulinus
             ,
             Epist
          
           .
           153.
           cited
           by
           Master
           
             Blake
             in
             his
             answer
             to
             my
             letter
             ,
          
           pag.
           57.
           expounding
           thus
           
             Tertullian
             ,
             assereas
             sanctos
             dici
             fidelium
             filios
             ,
             quod
             quasi
             candidati
             sunt
             fidei
             &
             nullis
             idololatriae
             sordibus
             polluantur
             ,
          
           shew
           that
           in
           Tertullian
           the
           praerogative
           of
           seed
           ,
           notes
           onely
           freedome
           from
           pollutions
           of
           Idolatry
           ,
           at
           or
           before
           their
           birth
           ,
           not
           covenant
           holinesse
           ,
           and
           the
           word
           
             candidatos
             fides
          
           ,
           the
           same
           with
           
             designatos
             sanctitatis
          
           prove
           that
           they
           were
           holy
           in
           expectation
           ,
           because
           in
           hope
           and
           intention
           believers
           ,
           and
           so
           to
           be
           baptized
           .
           And
           though
           I
           find
           Tertullians
           words
           some-what
           obscure
           ,
           as
           all
           his
           writings
           are
           ;
           yet
           in
           that
           he
           cals
           them
           
             designatos
             sanctitatis
          
           (
           which
           seems
           to
           be
           meant
           of
           baptisme
           )
           not
           onely
           
             ex
             seminis
             praerogativa
          
           ,
           but
           also
           
             ex
             institution
             is
             disciplina
          
           ,
           which
           Master
           Marshall
           himselfe
           interprets
           
             of
             their
             education
             ,
             pag.
          
           73.
           of
           his
           defence
           ,
           it
           seems
           plaine
           to
           me
           ,
           that
           this
           place
           proves
           that
           Tertullian
           makes
           their
           Christian
           education
           the
           antecedent
           to
           the
           baptisme
           of
           beleevers
           children
           in
           his
           daies
           :
           and
           so
           this
           place
           makes
           against
           Master
           Marshals
           tenet
           not
           for
           it
           .
        
         
           It
           is
           true
           ,
           the
           Ancients
           doe
           allusively
           call
           
             baptisme
             circumcision
          
           .
           as
           they
           do
           the
           
             Lords
             Table
             the
             Altar
             ,
             the
             Lords
             Supper
             the
             Sacrifice
             ,
             the
             Presbyters
             Priests
             ,
             the
             Deacons
             Levites
          
           ;
           nor
           do
           I
           deny
           that
           they
           say
           
             circumcision
             was
             a
             type
             of
             baptisme
             ,
          
           (
           which
           Protestant
           writers
           grant
           not
           )
           and
           that
           they
           thereupon
           
             make
             baptisus
             succeed
             circumcision
             ,
             and
             they
             argue
             for
             baptizing
             of
             Infants
             from
             circumcision
             ,
          
           this
           I
           granted
           in
           my
           
             exercitation
             and
             Examen
          
           .
           But
           yet
           I
           thinke
           neither
           Master
           Marshall
           nor
           his
           friend
           can
           shew
           that
           they
           argued
           thus
           ,
           the
           Children
           of
           Abraham
           were
           circumcised
           by
           vertue
           of
           the
           Covenant
           ,
           I
           will
           be
           thy
           God
           and
           the
           God
           of
           thy
           seed
           ,
           therefore
           the
           children
           of
           beleevers
           onely
           are
           to
           be
           baptized
           by
           vertue
           of
           the
           Covenant
           I
           find
           that
           they
           argued
           thus
           from
           
           circumcision
           ,
           
             circumcision
             was
             the
             remedy
             against
             originall
             sinne
             ,
             and
             the
             male
             that
             is
             not
             circumcised
             ,
             shall
             be
             cut
             off
             from
             his
             people
             ,
             so
             Baptisme
             is
             the
             remedy
             of
             originall
             sin
             ,
             and
             by
             reason
             of
             it
             ,
             the
             unbaptized
             infant
             dying
             ,
             shall
             bee
             damned
             .
          
           But
           I
           thinke
           if
           Master
           Marshals
           friend
           could
           ,
           he
           would
           have
           shewed
           that
           they
           argued
           from
           federall
           holinesse
           of
           infants
           of
           beleeving
           parents
           ,
           to
           the
           capacity
           of
           Baptisme
           ;
           this
           I
           yet
           think
           is
           a
           late
           device
           ,
           no
           elder
           then
           Zuinglius
           as
           I
           said
           in
           my
           Examen
           .
           And
           so
           my
           
             hedge
             is
             not
             yet
             tottering
          
           ,
           but
           rather
           Mr
           Marshal's
           hedge
           ,
           whereby
           hee
           fenceth
           Infant-Baptisme
           either
           from
           Antiquity
           or
           Scripture
           is
           already
           so
           broken
           down
           ,
           that
           a
           mean
           Scholler
           may
           goe
           through
           it
           ;
           and
           if
           any
           truth-searching
           Scholler
           bee
           satisfied
           by
           Mr
           Marshals
           writing
           ,
           it
           is
           to
           me
           an
           amazement
           .
           2.
           
           As
           for
           that
           which
           he
           saith
           ,
           that
           
             Grotius
             is
             the
             strongest
             stake
             in
             my
             hedge
             ,
          
           meaning
           in
           point
           of
           antiquity
           ,
           therein
           Master
           Marshall
           is
           much
           deceived
           .
           For
           ,
           1.
           the
           chiefe
           stake
           in
           my
           hedge
           in
           point
           of
           antiquity
           is
           the
           observation
           upon
           what
           ground
           the
           Ancients
           taught
           Infant-Baptisme
           ,
           which
           was
           not
           Covenant-holines
           ,
           
             but
             supposed
             necessity
             to
             save
             the
             child
             from
             perishing
             ;
             and
             the
             supposed
             power
             that
             Baptisme
             hath
             to
             give
             grace
             ,
          
           which
           I
           gathered
           from
           
             Cyprian
             ,
             Augustin
          
           ,
           and
           others
           ,
           but
           do
           not
           remember
           that
           I
           received
           it
           from
           any
           but
           by
           my
           own
           observation
           .
           2.
           
           My
           hedge
           was
           in
           some
           sort
           made
           in
           my
           Exercitation
           before
           I
           ever
           took
           notice
           of
           any
           thing
           in
           Grotius
           about
           paedobaptisme
           ,
           which
           was
           about
           the
           time
           I
           began
           to
           frame
           my
           Examen
           upon
           occasion
           of
           Mr
           
             Thomas
             Goodwin
          
           his
           citing
           his
           annotation
           upon
           Matth.
           19.
           14.
           where
           Grotius
           is
           so
           farre
           from
           
             being
             a
             stake
             in
             my
             hedge
             ,
             that
          
           Doctor
           Homes
           ,
           pag.
           146.
           saith
           ,
           that
           for
           Grotius
           
             his
             own
             opinion
             it
             is
             clear
             and
             full
             for
             Infant-Baptisme
             upon
             that
          
           19
           
             of
             Matthew
             v.
          
           14.
           and
           therefore
           I
           suppose
           his
           testimony
           is
           the
           lesse
           to
           be
           suspected
           in
           this
           matter
           .
           I
           confesse
           that
           Grotius
           put
           me
           in
           mind
           of
           that
           of
           
             Gregory
             Nazianzen
          
           ,
           which
           I
           find
           in
           the
           relation
           of
           his
           life
           ,
           that
           though
           his
           Father
           were
           a
           Greeke
           Bishop
           ,
           yet
           he
           remained
           unbaptized
           ,
           till
           being
           sent
           to
           Athens
           to
           study
           ;
           being
           at
           sea
           he
           was
           in
           danger
           of
           drowning
           :
           and
           being
           perplexed
           ,
           that
           he
           was
           likely
           to
           dye
           being
           unbaptized
           ;
           he
           resolved
           to
           be
           baptized
           when
           he
           came
           to
           shore
           .
           Mr
           Marshall
           askes
           
             how
             I
             prove
             his
             Father
             was
             a
             Christian
             when
             he
             was
             born
             ?
          
           To
           this
           I
           answer
           ,
           that
           I
           had
           thought
           Mr
           Marshall
           had
           not
           been
           ignorant
           ,
           that
           this
           instance
           of
           
             Gregory
             
             Nazianzen's
          
           Father
           is
           brought
           by
           many
           Protestant
           writers
           against
           the
           Papists
           that
           deny
           marriage
           to
           the
           Clergy
           ,
           to
           prove
           that
           then
           Bishops
           were
           married
           ,
           and
           did
           use
           their
           wives
           .
           If
           Mr
           Marshall
           please
           ,
           he
           may
           read
           what
           
             Chamier
             panstrat
             :
             Cathol
             .
             tom
             .
          
           3.
           lib.
           10.
           c.
           13.
           
           §
           .
           10.
           sayes
           of
           his
           father
           and
           mother
           .
        
         
           I
           also
           found
           in
           Grotius
           the
           instance
           of
           Chrysostome
           ,
           which
           I
           confesse
           I
           took
           upon
           his
           word
           as
           wanting
           books
           and
           time
           to
           read
           so
           much
           as
           was
           necessary
           to
           examine
           the
           matter
           ,
           Grotius
           not
           directing
           whence
           he
           had
           it
           .
           But
           if
           that
           instance
           do
           not
           hold
           ,
           the
           instance
           of
           Hierome
           is
           plain
           ,
           whom
           Erasmus
           in
           his
           life
           proves
           out
           of
           his
           own
           writings
           to
           have
           been
           born
           of
           Christian
           parents
           in
           Pannonia
           ,
           yet
           was
           baptized
           at
           Rome
           ,
           whither
           he
           was
           sent
           to
           be
           taught
           the
           learning
           of
           that
           age
           .
        
         
           The
           testimony
           of
           the
           
             Councill
             of
             Neocaesarea
          
           I
           did
           not
           remember
           till
           Grotius
           put
           me
           in
           mind
           of
           it
           ;
           but
           I
           trusted
           not
           to
           his
           quotation
           only
           ,
           but
           found
           the
           same
           in
           
             O
             s●●nder
          
           his
           
             Epit.
             Eccles
             .
             Hist
             .
             Cent.
          
           4.
           lib.
           1.
           c.
           21.
           at
           the
           yeare
           311.
           with
           this
           note
           ;
           
             Non
             intelligo
             quid
             sibi
             posterior
             hujus
             Canonis
             pars
             velit
             .
          
           As
           for
           the
           words
           they
           are
           so
           plain
           ,
           that
           Mr
           Marshals
           evasions
           are
           but
           shifts
           .
           For
           though
           it
           be
           true
           that
           the
           Canon
           was
           only
           about
           children
           in
           the
           womb
           ,
           yet
           the
           reason
           of
           their
           not
           baptizing
           ,
           is
           not
           
             either
             because
             they
             were
             not
             yet
             born
             ,
             or
             suretres
             could
             not
             undertake
             for
             them
             ,
          
           but
           because
           
             in
             the
             confession
             in
             baptism
             ,
             every
             ones
             free
             choice
             is
             shewed
             .
          
           Which
           plainly
           declares
           that
           Councill
           held
           that
           none
           were
           to
           be
           baptized
           ,
           but
           such
           as
           shewed
           their
           own
           free
           choice
           by
           confession
           .
           As
           for
           Balsamon
           and
           Zona●as
           it
           is
           true
           that
           I
           have
           not
           read
           them
           but
           taken
           their
           testimony
           from
           Grotius
           ,
           because
           the
           testimony
           of
           the
           
             Councill
             of
             Neoc●sarea
          
           ,
           ancienter
           then
           the
           first
           Nicene
           was
           the
           thing
           alleaged
           ,
           Balsamon
           and
           Zoharas
           were
           only
           glo●●ers
           ;
           yet
           
             Mr
             Marshall
          
           sayes
           nothing
           to
           Zonaras
           ,
           and
           what
           he
           brings
           in
           answer
           to
           Balsamous
           glosse
           is
           nothing
           to
           the
           purpose
           .
           For
           neither
           did
           Grotius
           nor
           I
           say
           that
           Balsamon
           denied
           Infant-Baptisme
           according
           to
           his
           own
           opinion
           ,
           but
           that
           
             from
             that
             canon
             Balsamon
             and
             Zonaras
             ,
             do
             infer
             that
             an
             infant
             cannot
             be
             baptized
             because
             it
             hath
             not
             power
             to
             choose
             the
             confession
             of
             Divine
             Baptisme
             ,
          
           which
           is
           all
           one
           with
           that
           which
           
             Mr
             Marshall
          
           himselfe
           saith
           ,
           pag.
           31.
           
           
             There
             is
             required
             of
             him
             that
             would
             professe
             himselfe
             a
             follower
             of
             Christ
             (
             〈…〉
             the
             last
             words
             of
             the
             Canon
             )
             a
             free
             election
             :
             
             or
             (
             as
             Balsamon
             hath
             it
             )
             there
             is
             required
             of
             everyone
             in
             Baptisme
             his
             own
             promise
             ,
             which
             an
             infant
             in
             its
             mothers
             wombe
             cannot
             doe
             .
          
           And
           can
           an
           infant
           out
           of
           the
           mothers
           womb
           do
           it
           ?
           so
           that
           it
           is
           plain
           even
           by
           
             Mr
             Marshals
          
           own
           explication
           of
           the
           Canon
           ,
           that
           that
           Council
           held
           that
           those
           were
           only
           to
           be
           baptized
           ,
           that
           could
           make
           a
           promise
           themselves
           .
           I
           doubt
           not
           but
           that
           this
           Councill
           allowed
           Baptisme
           of
           infants
           ,
           as
           Nazianzen
           did
           in
           case
           of
           danger
           of
           death
           ,
           but
           I
           think
           it
           is
           plain
           that
           out
           of
           that
           case
           they
           allowed
           not
           the
           baptisme
           of
           an
           infant
           ,
           no
           not
           though
           a
           beleevers
           infant
           ;
           till
           the
           child
           could
           make
           its
           own
           confession
           :
           as
           appeares
           from
           their
           scrupling
           the
           baptizing
           of
           the
           mother
           converted
           now
           with
           child
           ,
           lest
           it
           should
           be
           taken
           to
           reach
           to
           the
           child
           in
           the
           womb
           ,
           and
           from
           the
           generall
           reason
           ,
           
             that
             every
             one
             manifests
             his
             own
             free
             choice
             in
             confession
             .
          
           And
           I
           am
           peswaded
           that
           this
           was
           the
           true
           state
           of
           Baptisme
           in
           those
           dayes
           ,
           in
           the
           Greek
           and
           Latin
           Church
           ▪
           that
           they
           did
           baptize
           all
           sorts
           of
           infants
           whether
           of
           beleevers
           or
           unbeleevers
           ,
           in
           case
           of
           danger
           of
           death
           ,
           least
           they
           should
           perish
           for
           want
           of
           it
           ;
           in
           which
           case
           Lay-persons
           did
           baptize
           :
           and
           
             Augustine
             contra
             epist
             .
             Parmeniani
             ,
             cap.
          
           13.
           lib.
           2.
           saith
           ,
           
             si
             autem
             necessitas
             urgeat
             ,
             aut
             nullum
             ,
             aut
             veniale
             delictum
             est
             .
          
           But
           otherwise
           they
           baptized
           not
           ordinarily
           ,
           till
           they
           came
           to
           years
           to
           make
           their
           own
           confession
           .
           The
           cases
           of
           
             Nazianzen
             ,
             Augustine
          
           ,
           and
           
             Hierome
             ,
             Constantine
          
           the
           great
           ,
           and
           others
           ;
           and
           their
           solemn
           baptizing
           onely
           at
           Easter
           and
           Whitsuntide
           ,
           which
           is
           observed
           in
           the
           Rubrick
           of
           the
           English
           Liturgy
           ,
           me
           thinke
           should
           abundantly
           satisfie
           men
           concerning
           this
           truth
           .
           I
           cited
           likewise
           Grotius
           his
           speech
           
             of
             many
             of
             the
             Greekes
             ,
             who
             in
             every
             age
             even
             to
             this
             day
             ,
             doe
             keep
             the
             custome
             of
             deferring
             the
             Baptisme
             of
             little
             ones
             ,
             till
             they
             could
             themselves
             make
             a
             confession
             of
             their
             faith
             .
          
           For
           which
           words
           though
           he
           cite
           no
           Authour
           ,
           yet
           I
           presume
           Grotius
           ,
           who
           is
           even
           by
           Spanheimius
           ,
           often
           stiled
           
             vir
             summus
          
           ;
           would
           not
           have
           said
           it
           ,
           unlesse
           he
           had
           some
           ground
           for
           it
           .
           Mr
           Marshall
           sayes
           ,
           
             I
             might
             blush
             for
             justifying
             the
             Anabaptists
             ,
             in
             saying
             that
             the
             Ancients
             ,
             especially
             the
             Greeke
             Church
             have
             rejected
             the
             baptisme
             of
             infants
             for
             many
             hundred
             yeares
          
           ;
           meaning
           in
           the
           first
           ages
           after
           Christ
           .
           But
           as
           yet
           ,
           neither
           Mr
           Marshall
           nor
           his
           friend
           have
           shewed
           me
           sufficient
           reason
           why
           I
           should
           retract
           it
           .
           For
           what
           he
           brings
           out
           of
           Photius
           and
           Balsamon
           ,
           men
           of
           much
           later
           standing
           about
           the
           later
           
           Canons
           ,
           and
           Imperiall
           lawes
           of
           the
           Greekes
           ;
           and
           one
           of
           the
           8
           Canons
           concluded
           in
           Carthage
           against
           the
           Pelagians
           ,
           requiring
           infants
           to
           be
           baptized
           :
           proves
           not
           ,
           but
           that
           the
           Greeke
           Church
           rejected
           baptizing
           of
           infants
           many
           hundred
           of
           years
           in
           the
           first
           ages
           ;
           nor
           doth
           it
           overthrow
           that
           of
           
             Grotius
             ,
             that
             many
             of
             the
             Greekes
          
           (
           he
           doth
           not
           say
           the
           Greeke
           Church
           )
           
             in
             every
             age
             to
             this
             day
             doe
             keep
             the
             custome
             of
             deferring
             the
             baptizing
             of
             little
             ones
             ,
             till
             they
             could
             themselves
             make
             a
             confession
             of
             their
             faith
             .
          
           Yea
           ,
           the
           lawes
           brought
           by
           Mr
           Marshall
           rather
           prove
           it
           .
           For
           why
           should
           lawes
           be
           made
           for
           it
           ,
           but
           because
           many
           did
           neglect
           it
           ?
           And
           the
           story
           out
           of
           Balsamon
           about
           captives
           of
           Christians
           ,
           rather
           shewes
           that
           some
           were
           not
           baptized
           ,
           when
           little
           ones
           even
           among
           Ch●ristians
           ,
           because
           they
           determine
           if
           there
           were
           no
           witnesses
           to
           prove
           their
           Baptisme
           ,
           though
           children
           of
           Christians
           ;
           they
           should
           bee
           baptized
           .
        
         
           As
           for
           Grotius
           his
           
             being
             a
             friend
             to
             the
             Socinians
             ,
          
           it
           is
           nothing
           to
           me
           ,
           who
           knew
           not
           Grotius
           nor
           his
           wayes
           ;
           nor
           ever
           pleaded
           for
           him
           .
           Yet
           I
           remember
           I
           have
           read
           that
           though
           he
           was
           accused
           thereof
           long
           agoe
           by
           Ravenspergerus
           ,
           hee
           was
           justified
           by
           Vossius
           ,
           and
           what
           ever
           
             Rivet
             ,
             Maresius
             ,
             Laurentius
          
           ,
           charge
           him
           with
           ,
           yet
           his
           works
           have
           a
           place
           among
           the
           learned
           ,
           and
           may
           be
           read
           and
           made
           use
           of
           
             cum
             judicio
          
           ,
           at
           least
           as
           the
           works
           of
           Papists
           ,
           Lutherans
           ,
           Prelatists
           ,
           &c.
           who
           yet
           may
           be
           tainted
           with
           errours
           .
           Even
           
             Theophilus
             Philokyriaces
             ,
             Loncardie
             usis
          
           ;
           if
           I
           mistake
           not
           Master
           Marshals
           friend
           ,
           doth
           in
           the
           very
           title
           page
           of
           his
           
             Dies
             Dominica
          
           ,
           and
           in
           the
           book
           make
           use
           of
           Barenius
           his
           testimony
           in
           his
           Annals
           ;
           an
           authour
           and
           work
           as
           much
           excepted
           against
           ●●
           Grotius
           .
           Nor
           doe
           I
           find
           that
           in
           that
           wherein
           I
           made
           use
           of
           
             Grotius
             ,
             he
             hath
             deceived
             me
             ;
             or
             I
             or
             he
             wronged
             the
             truth
             ,
             or
             our
             Reader
             .
          
        
         
           Mr
           
             Marshall
             pag.
          
           54.
           of
           his
           Defence
           saith
           ,
           
             that
             he
             perceived
             I
             have
             made
             great
             use
             in
             this
             controversy
             of
             an
             Arminian
             booke
             commonly
             known
             by
             the
             names
             of
             censura
             censurae
          
           Whereas
           I
           never
           read
           the
           book
           or
           made
           any
           use
           of
           it
           ,
           till
           I
           read
           this
           passage
           in
           Mr
           
             Marshals
             Defence
          
           .
           But
           since
           I
           confesse
           I
           have
           read
           chapter
           23
           of
           it
           ,
           and
           am
           by
           that
           I
           find
           there
           the
           more
           confirmed
           in
           that
           truth
           ,
           wherein
           I
           concurre
           with
           that
           Authour
           :
           though
           the
           truth
           is
           the
           chiefe
           light
           I
           had
           for
           antiquity
           in
           this
           matter
           ,
           was
           some
           little
           reading
           of
           my
           own
           ,
           and
           that
           which
           I
           read
           in
           Vossius
           his
           
             theses
             theol
             :
             de
             paedobaptisme
          
           .
        
         
         
           But
           because
           Mr.
           Marshall
           hath
           accused
           me
           as
           
             having
             correspondencie
             with
             them
             who
             are
             not
             likely
             to
             help
             me
             with
             any
             certain
             intelligence
             ,
          
           that
           it
           may
           appeare
           that
           I
           used
           what
           diligence
           I
           could
           to
           get
           most
           certain
           intelligence
           when
           I
           applyed
           my selfe
           to
           answer
           Mr
           Marshals
           Sermon
           ,
           I
           presumed
           to
           write
           this
           ensuing
           letter
           ,
           to
           that
           famous
           learned
           Gentleman
           ,
           Mr
           
             John
             Selden
          
           ,
           of
           the
           
             Inner
             Temple
          
           .
        
         
           
             
               
                 Clarissime
                 Vir
                 ,
              
            
             
               INter
               theologorum
               placita
               haec
               obtinent
               ,
               baptismum
               Ioannis
               &
               Christs
               circumcisioni
               Judaicae
               succedere
               ,
               ejusque
               locum
               occupare
               :
               atque
               inde
               paedobaptismi
               ri●um
               deduci
               .
               Mihi
               verò
               cum
               de
               paedobaptismi
               origine
               ,
               tum
               de
               successione
               baptismi
               in
               locum
               circumcisionis
               an
               vera
               tradant
               Theologi
               isti
               ,
               gravis
               diu
               insedit
               dubitatio
               Baptismi
               enim
               institutum
               longè
               aliud
               esse
               à
               circumcisione
               ,
               &
               paedobaptismum
               in
               Ecclesiis
               Christianis
               nonnisi
               in
               seculo
               post
               Apostolos
               secundo
               obtinuisse
               plurima
               suadent
               .
               Inter
               alia
               vero
               istud
               urget
               ,
               quod
               legerim
               alicubi
               (
               quanquam
               libris
               jam
               spoliatus
               locum
               judicare
               ▪
               nequeam
               )
               baptismi
               ritum
               fuisse
               satis
               notum
               ante
               
                 Joannis
                 Baptistae
              
               tempora
               in
               admissione
               Proselytorum
               aut
               Discipulorum
               apud
               Judaeos
               ,
               &
               interrogatio
               Pharisaeorum
               non
               de
               novitate
               ritus
               sed
               de
               authoritate
               baptizantis
               quaerentium
               ,
               Joannis
               Evangelii
               cap.
               1.
               
               Co●
               .
               25.
               idem
               innuere
               videtur
               .
               Et
               forsan
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               apud
               eundem
               cap.
               3.
               
               Com.
               25.
               ad
               usurpationem
               istius
               ritus
               spectabat
               .
               Paedobaptismum
               verò
               ignotum
               fuisse
               primaevis
               Ecclesiarum
               Christianarum
               temporibus
               asserit
               Ludovicus
               Vives
               comment
               in
               Augustini
               de
               civitate
               Dei
               ,
               lib.
               1.
               cap.
               27.
               
               Quapropter
               vir
               ornatissime
               ,
               super
               istis
               apicibus
               doctrinae
               successione
               scilicet
               baptismi●●
               lecum
               circumcisionis
               ,
               &
               paedobaptismi
               origin●
               ,
               te
               (
               cujus
               periti●
               in
               rebus
               &
               scriptis
               Hebraicis
               &
               Ecclesiasticis
               ,
               veritatis
               amor
               animique
               candor
               satis
               spectantur
               ,
               &
               latè
               praedicantur
               )
               consulendum
               duxi
               .
               Pla●eat
               itaque
               claritudini
               tu●
               mihi
               quanquam
               obscure
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               tamen
               ,
               tanquam
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               super
               ●stare
               animi
               sententiam
               tui
               impertire
               .
               Et
               quoniam
               sat
               scio
               te
               plurimis
               iisque
               gravissimis
               negotits
               occupari
               responsum
               tuum
               ,
               se●
               pluribus
               ,
               seu
               pa●cioribus
               verbis
               tempore
               à
               ●eipso
               posite
               expect
               abit
               .
            
             
               
                 Dignitatis
                 vestrae
                 observantissi●●
                 ,
                 JOANNES
                 TOMBES
                 .
              
               
                 Londini
                 ●●dibus
                 Recto●is
                 Ecclesiae
                 〈◊〉
                 church
                 ,
                 〈…〉
                 
                   August●●●4
                   .
                   1644.
                   
                
              
            
          
        
         
         
           Though
           the
           answer
           was
           no
           other
           then
           a
           reference
           of
           me
           to
           the
           books
           I
           might
           meet
           with
           in
           Stationers
           shops
           ,
           yet
           I
           conceived
           this
           advantage
           I
           had
           by
           it
           ,
           that
           what
           I
           found
           in
           books
           extant
           might
           be
           the
           more
           safely
           relyed
           on
           ,
           and
           that
           my
           diligence
           to
           discover
           the
           truth
           would
           be
           the
           more
           apparent
           ,
           for
           which
           I
           denied
           my selfe
           rest
           ;
           
           and
           without
           recompense
           from
           men
           ,
           layd
           out
           more
           then
           my
           estate
           could
           beare
           .
        
         
           But
           M.
           Mar.
           seems
           ready
           to
           catch
           at
           any
           thing
           that
           may
           make
           me
           suspected
           ,
           and
           so
           bring
           my
           writing
           out
           of
           credit
           ;
           &
           p.
           78.
           of
           his
           Defence
           ,
           thus
           he
           speaks
           .
           
             I
             am
             misinformed
             by
             good
             friends
             who
             know
             &
             love
             you
             very
             well
             if
             your self
             incline
             not
             this
             way
             to
             baptize
             any
             ,
             whether
             Turks
             or
             Heathens
             ,
             who
             onely
             would
             make
             a
             profession
             of
             their
             faith
             in
             Iesus
             Christ
             ,
             &
             then
             admit
             them
             to
             al
             other
             ordinances
             ,
             &
             not
             have
             them
             excommunicated
          
           à
           sacris
           ,
           
             but
             onely
          
           à
           privato
           consortio
           ;
           
             though
             their
             lives
             should
             prove
             scandalous
             .
          
           To
           which
           I
           say
           ,
           that
           I
           deny
           not
           ,
           but
           that
           in
           private
           conferēce
           lamenting
           the
           sad
           condition
           of
           these
           nations
           ,
           that
           are
           likely
           to
           cut
           one
           anothers
           throats
           about
           the
           differences
           between
           Presbyterians
           &
           
             Independents
             ;
             I
          
           have
           said
           that
           I
           doubted
           whether
           ever
           excommunication
           
             à
             sacris
          
           ,
           or
           the
           Presbyterian
           or
           Independent
           Ecclesiasticall
           government
           ,
           would
           be
           proved
           to
           be
           
             Jure
             Divino
             by
             Christs
             appointment
          
           .
           And
           I
           confesse
           that
           I
           take
           it
           to
           be
           but
           a
           matter
           of
           prudence
           ,
           whether
           each
           congregation
           have
           it's
           compleat
           power
           and
           order
           within
           it selfe
           ,
           or
           that
           it
           bee
           ordered
           in
           some
           things
           by
           an
           assembly
           of
           select
           persons
           out
           of
           divers
           congregations
           ,
           and
           whether
           congregations
           and
           pastours
           be
           fixed
           ,
           or
           unfixed
           .
           And
           I
           doubt
           whether
           the
           power
           
             of
             the
             keyes
             ,
             Matth.
          
           16.
           19.
           be
           any
           other
           then
           doctrinall
           ;
           whether
           Matth.
           18
           15
           ,
           16
           ,
           17
           ,
           18.
           contain
           any
           other
           direction
           then
           about
           particular
           injuries
           between
           brother
           and
           brother
           ,
           or
           
             let
             him
             be
             to
             thee
             a
             heathen
             and
             a
             publican
          
           ;
           be
           any
           other
           then
           shunning
           familiar
           converse
           :
           whether
           1
           Cor.
           5.
           2.
           
             the
             mourning
             that
             the
             incestuous
             person
             might
             be
             taken
             away
             from
             among
             them
             ,
          
           was
           any
           other
           then
           upon
           solemn
           fasting
           and
           prayer
           by
           the
           whole
           Church
           of
           Corinth
           ,
           out
           of
           a
           holy
           zeale
           to
           Gods
           glory
           by
           Anathema
           curse
           or
           imprecation
           ,
           to
           imprecate
           the
           vengeance
           of
           God
           upon
           him
           for
           the
           injury
           hee
           had
           done
           to
           God
           ,
           and
           the
           Christian
           profession
           ;
           that
           he
           might
           be
           taken
           away
           from
           them
           by
           God
           ,
           and
           whether
           
             the
             delivery
             to
             Satan
          
           were
           any
           other
           then
           an
           act
           of
           Apostolicall
           power
           ,
           or
           such
           as
           like
           them
           
           had
           power
           over
           unclean
           spirits
           tending
           to
           the
           taking
           away
           his
           naturall
           life
           ,
           as
           
             Molinaeus
             in
             his
             Vate●
          
           .
           And
           I
           conceive
           the
           Apostle
           verse
           9
           ,
           10
           ,
           11
           ,
           12.
           of
           that
           chapter
           ;
           proceeds
           from
           that
           particular
           occasion
           to
           generall
           directions
           concerning
           the
           d●●lining
           society
           with
           them
           that
           are
           vitious
           :
           which
           directions
           are
           manifestly
           concerning
           arbitrary
           and
           voluntary
           society
           in
           civill
           things
           ,
           such
           as
           in
           a
           sort
           in
           some
           case
           they
           might
           afford
           to
           infidels
           ,
           and
           then
           concludes
           .
           
             And
             ye
             shall
             put
             away
             from
             among
             your selves
             that
             wicked
             one
             ,
          
           which
           as
           Ainsworth
           observeth
           on
           Deut.
           17.
           7.
           are
           the
           same
           words
           that
           the
           Greeke
           useth
           ,
           Deut.
           17.
           7.
           and
           in
           like
           manner
           ,
           Deut.
           22.
           21.
           22.
           24.
           noting
           the
           event
           of
           executing
           judgement
           by
           killing
           ,
           whereby
           the
           guilty
           person
           and
           the
           guilt
           of
           his
           transgression
           was
           removed
           from
           them
           .
           And
           in
           reference
           to
           the
           incestuous
           person
           if
           notes
           the
           consequent
           of
           
             their
             mourning
             that
             he
             might
             be
             taken
             away
             from
             them
             ,
             v.
          
           ●
           .
           not
           by
           such
           a
           processe
           as
           is
           either
           used
           in
           Episcopall
           Courts
           ,
           or
           Presbyteriall
           Consistories
           ;
           or
           Congregationall
           meetings
           (
           though
           I
           think
           this
           last
           way
           comes
           nearest
           to
           it
           of
           any
           of
           the
           three
           )
           by
           conventing
           ,
           trying
           ,
           hearing
           w●nesses
           ,
           and
           then
           pronouncing
           a
           judiciall
           sentence
           according
           to
           the
           determination
           of
           one
           or
           more
           by
           plurality
           of
           votes
           ,
           but
           by
           a
           solemn
           detestation
           of
           the
           fact
           ,
           mourning
           for
           it
           ,
           and
           with
           joint
           commotion
           and
           concurrence
           of
           spirit
           complaining
           of
           it
           to
           God
           ,
           and
           imploring
           his
           vengeance
           to
           cut
           him
           off
           ,
           and
           so
           to
           vindicate
           his
           own
           name
           and
           people
           .
           Which
           I
           conceive
           the
           Lord
           did
           then
           in
           an
           extraordinary
           way
           ,
           when
           they
           had
           no
           Christian
           Magistrate
           or
           other
           power
           to
           avenge
           that
           injury
           to
           God
           and
           his
           people
           ,
           in
           that
           Ch●rch
           which
           was
           endued
           abundantly
           with
           speciall
           gifts
           ,
           1
           Cor.
           1.
           7.
           1
           
           Cor.
           12.
           1
           
           Cor.
           14.
           
           Which
           fact
           ,
           I
           for
           my
           part
           doubt
           how
           it
           can
           be
           made
           the
           foundation
           of
           an
           ordinary
           meer
           Ecclesiasticall
           judgement
           ,
           with
           jurisdiction
           as
           superiours
           that
           claime
           authority
           without
           speciall
           gift
           ;
           in
           the
           time
           wherein
           a
           Christian
           Magistrate
           is
           ready
           to
           execute
           judgement
           on
           such
           offendors
           ,
           any
           more
           then
           the
           fact
           ;
           Judg.
           20.
           of
           the
           whole
           congregation
           of
           Israel
           ,
           in
           avenging
           the
           fact
           of
           the
           men
           of
           Gibeah
           ,
           when
           there
           was
           no
           King
           in
           Israel
           ,
           might
           be
           drawn
           into
           example
           for
           an
           ordi●nary
           practise
           when
           they
           had
           Judges
           ,
           m●ch
           lesse
           how
           hence
           may
           be
           concluded
           any
           such
           thing
           ,
           as
           power
           of
           suspension
           from
           the
           Lords
           supper
           for
           every
           emergent
           scandall
           so
           judged
           by
           a
           congregation
           ,
           or
           congregationall
           
           Presbytery
           .
           Nor
           doth
           the
           Church
           loose
           by
           having
           a
           Christian
           Magistrate
           ,
           if
           that
           jurisdiction
           be
           wanting
           ;
           sith
           I
           suppose
           it
           is
           better
           provided
           for
           by
           the
           constant
           care
           of
           a
           christian
           Magistrate
           ,
           if
           conscientious
           in
           executing
           judgement
           :
           if
           not
           ,
           such
           censures
           have
           been
           seldome
           executed
           with
           conscience
           ,
           or
           good
           effect
           .
           And
           though
           it
           be
           ,
           that
           many
           magnifie
           the
           vertue
           and
           benefite
           of
           their
           juridical
           excommunication
           yet
           the
           best
           intelligence
           I
           have
           ,
           makes
           me
           question
           whether
           it
           hath
           not
           been
           rather
           an
           engine
           of
           much
           harme
           ,
           as
           being
           used
           rather
           against
           dissenters
           in
           opinion
           ,
           and
           opposers
           of
           profit
           ,
           then
           men
           openly
           vitious
           ,
           mannagers
           of
           that
           cen●ure
           generally
           shewing
           themselves
           irreconcileable
           to
           them
           that
           dissent
           from
           them
           ,
           but
           favourable
           enough
           to
           vitious
           living
           .
           Neverthelesse
           I
           deny
           not
           ,
           but
           that
           there
           is
           a
           discipline
           proper
           to
           the
           Church
           ,
           as
           namely
           in
           case
           of
           erroneous
           doctrine
           ,
           and
           superstitious
           pra●tise
           ,
           contrary
           to
           the
           christian
           faith
           or
           worship
           according
           to
           the
           practise
           .
           Acts
           15.
           and
           command
           ,
           Tit.
           3.
           10.
           
           Rev.
           ●
           .
           24.
           20.
           and
           in
           case
           of
           vitious
           life
           according
           to
           the
           scriptures
           ,
           1
           Tim.
           5.
           20.
           2
           
           Thess
           .
           3.
           6.
           14
           ,
           15.
           1
           
           Cor.
           5.
           9
           ,
           10
           ,
           11.
           
           And
           if
           any
           assembly
           of
           Ministers
           and
           Rulers
           bee
           set
           up
           for
           the
           better
           discovery
           of
           such
           ,
           that
           a
           person
           be
           not
           charged
           with
           those
           evills
           upon
           uncertain
           reports
           ;
           I
           think
           it
           agreeable
           to
           Gods
           will
           ,
           1
           Tim.
           5.
           19.
           
           And
           if
           it
           happen
           that
           any
           such
           facts
           be
           perpetrated
           as
           are
           like
           to
           that
           of
           the
           incestuous
           person
           :
           I
           doubt
           not
           but
           the
           whole
           Church
           may
           and
           ought
           to
           disclaime
           the
           person
           so
           offending
           ,
           and
           to
           exclude
           him
           from
           all
           brotherly
           communion
           ,
           because
           I
           conceive
           so
           much
           was
           done
           to
           the
           incestuous
           person
           ,
           as
           I
           gather
           from
           2
           Cor.
           2.
           6
           ,
           7.
           yet
           herein
           they
           did
           not
           act
           as
           Judges
           that
           had
           power
           of
           jurisdiction
           over
           him
           ,
           but
           as
           Physicians
           out
           of
           charity
           seeking
           to
           cure
           him
           .
           And
           I
           suppose
           in
           the
           manner
           of
           doing
           these
           things
           ,
           we
           have
           not
           certain
           precise
           direction
           from
           Gods
           word
           ,
           but
           that
           we
           are
           left
           free
           by
           God
           to
           order
           such
           things
           though
           pertaining
           to
           christians
           as
           christians
           by
           alterable
           rules
           of
           prudence
           .
           And
           thus
           farre
           I
           have
           thought
           good
           to
           expresse
           my selfe
           in
           this
           matter
           ,
           because
           of
           Mr
           Marshals
           words
           tending
           to
           render
           me
           suspected
           as
           if
           I
           did
           
             monstri
             aliquid
             alere
          
           ,
           nourse
           some
           monster
           .
        
         
           As
           for
           my
           opinion
           about
           baptizing
           ,
           I
           have
           publiquely
           declared
           when
           I
           examined
           whether
           to
           visible
           Church
           membership
           were
           necessary
           reall
           sanctity
           in
           the
           judgement
           of
           Church-officers
           ,
           that
           
           by
           profession
           sufficient
           to
           it
           ,
           I
           mean
           a
           profession
           of
           repentance
           and
           faith
           in
           Christ
           ,
           which
           is
           
             serious
             ,
             sober
             ,
             free
             ,
             and
             understanding
          
           ;
           but
           denied
           that
           it
           is
           necessary
           there
           should
           be
           a
           further
           probation
           by
           trying
           mens
           spirits
           ,
           so
           as
           to
           satisfie
           the
           particular
           congregation
           or
           Church-officers
           ;
           that
           a
           person
           be
           admitted
           to
           Church-membership
           ,
           and
           the
           Lords
           Supper
           .
           I
           confesse
           such
           triall
           is
           requisite
           in
           admitting
           into
           speciall
           function
           ▪
           or
           intimate
           society
           ;
           but
           not
           to
           communion
           in
           worship
           .
           And
           my
           opinion
           is
           ,
           that
           as
           much
           is
           required
           to
           make
           capable
           of
           baptisme
           ,
           as
           of
           the
           Lords
           Supper
           ;
           and
           that
           being
           admitted
           to
           the
           one
           ,
           if
           rightly
           performed
           ,
           they
           are
           not
           to
           be
           debarred
           of
           the
           other
           ,
           for
           want
           of
           a
           further
           triall
           of
           their
           spirits
           .
           And
           though
           I
           never
           said
           that
           
             by
             rectifying
             Baptisme
             ,
             all
             the
             abuses
             I
             mention
             following
             padobaptisme
             would
             be
             removed
          
           (
           for
           I
           did
           not
           make
           paedobaptisme
           the
           sole
           or
           principall
           cause
           of
           them
           ,
           that
           is
           mans
           corruption
           ,
           which
           will
           fall
           into
           those
           or
           the
           like
           in
           some
           measure
           ,
           if
           paedobaptisme
           were
           removed
           )
           yet
           it
           is
           true
           which
           I
           said
           in
           my
           
             Examen
             ,
             part
          
           .
           2.
           
           §
           .
           7.
           
             the
             onely
             way
             to
             further
             reformation
             ,
             is
             to
             begin
             in
             a
             regular
             way
             at
             the
             purging
             of
             that
             Ordinance
             of
             Jesus
             Christ
             ,
             to
             wit
             Baptisme
             .
          
           Even
           as
           though
           all
           ignorance
           and
           superstition
           were
           not
           removed
           by
           removing
           Latin
           Service
           ,
           yet
           that
           was
           the
           onely
           regular
           way
           to
           begin
           at
           the
           removing
           it
           .
           And
           it
           is
           easie
           to
           conceive
           ,
           that
           forasmuch
           as
           the
           grosse
           ignorance
           of
           people
           is
           much
           occasioned
           by
           their
           baptizing
           afore
           they
           know
           ,
           that
           if
           they
           were
           not
           baptized
           till
           they
           knew
           christian
           Religion
           ,
           as
           it
           was
           in
           the
           first
           ages
           ,
           grosse
           ignorance
           in
           christian
           professours
           would
           be
           almost
           wholly
           reformed
           ,
           and
           for
           christian
           walking
           ,
           if
           baptisme
           were
           administred
           with
           a
           solemn
           abrenunciation
           ,
           profession
           and
           promise
           by
           the
           baptized
           in
           his
           own
           person
           ,
           &
           upon
           that
           were
           baptized
           ,
           I
           doubt
           not
           but
           it
           would
           have
           more
           aw
           on
           mens
           consciences
           then
           many
           other
           means
           used
           or
           devised
           ,
           considering
           how
           in
           the
           primitive
           times
           men
           differred
           baptisme
           for
           feare
           they
           might
           not
           enjoy
           their
           lusts
           ,
           and
           they
           were
           counted
           by
           some
           as
           guilty
           of
           inexpiable
           crime
           that
           fell
           away
           after
           baptisme
           :
           and
           on
           the
           other
           side
           ,
           infant-baptisme
           is
           the
           ground
           upon
           which
           innumerable
           people
           ignorant
           and
           profane
           harden
           themselves
           as
           if
           they
           were
           good
           christians
           ,
           regenerate
           ,
           and
           should
           be
           saved
           without
           holinesse
           of
           life
           ,
           never
           owning
           or
           considering
           any
           profession
           or
           promise
           made
           for
           them
           as
           theirs
           .
        
         
         
           There
           have
           been
           other
           suggestions
           hinted
           by
           Mr
           Geree
           ,
           but
           amplified
           in
           clancular
           whisperings
           concerning
           my
           former
           conformity
           to
           ceremonies
           and
           Episcopall
           government
           ,
           which
           are
           carried
           about
           in
           private
           to
           render
           me
           a
           person
           suspected
           ,
           and
           to
           lessen
           the
           credit
           of
           my
           writing
           ,
           the
           chiefe
           part
           of
           which
           I
           have
           answered
           in
           my
           Sermon
           intituled
           
             Fermentum
             Pharisaeorum
          
           ;
           and
           the
           time
           ,
           end
           ,
           necessity
           ,
           manner
           ,
           and
           circumstances
           in
           doing
           what
           I
           did
           ,
           being
           pleas
           sufficient
           to
           acquit
           me
           ,
           and
           the
           things
           not
           belonging
           to
           the
           present
           cause
           ,
           but
           being
           fitter
           for
           private
           audience
           .
           I
           will
           trouble
           the
           Reader
           no
           further
           with
           my
           Apology
           ,
           assuring
           my selfe
           that
           setting
           aside
           this
           opinion
           of
           paedobaptisme
           and
           common
           infirmities
           ,
           my
           life
           ,
           labours
           doctrine
           even
           in
           the
           judgement
           of
           those
           that
           dissent
           from
           me
           ,
           and
           knew
           me
           ,
           will
           abundantly
           answer
           for
           me
           against
           all
           clancular
           whisperings
           whatsoever
           .
        
         
           And
           concerning
           my
           two
           treatises8
           
           notwithstanding
           Mr
           Ley's
           censure
           passed
           perhaps
           afore
           he
           had
           compared
           mine
           and
           my
           Antagonists
           writings
           together
           ;
           I
           may
           rather
           say
           ,
           
             that
             by
             my
             two
             treatises
             ,
             there
             is
             such
             a
             wound
             given
             already
             to
             Infant-baptisme
             ,
             that
             however
             men
             may
             play
             the
             Mountebanks
             and
             skin
             it
             over
             ,
             it
             will
             never
             be
             cured
             at
             the
             bottome
             .
          
           For
           in
           point
           of
           antiquity
           it
           still
           stands
           good
           which
           I
           asserted
           ;
           
             That
             Infant-baptisme
             is
             not
             so
             ancient
             as
             is
             pretended
             ,
             as
             now
             taught
             ,
             is
             a
             late
             Innovation
          
           ;
           that
           a
           great
           number
           of
           those
           that
           sought
           reformation
           in
           the
           thirteenth
           Century
           ,
           opposed
           infant-baptisme
           ;
           that
           the
           doctrine
           of
           Anti-paedobaptisme
           neither
           undermines
           Magistracy
           ,
           Ministery
           ,
           Lords
           day
           ,
           nor
           any
           true
           interest
           of
           the
           infants
           of
           beleevers
           ,
           that
           the
           argument
           from
           the
           Covenant
           to
           the
           Seale
           ,
           is
           either
           a
           tautology
           ,
           or
           invalid
           without
           a
           command
           ,
           that
           the
           Covenant
           made
           with
           
             Abraham
             ,
             Gen.
          
           17.
           was
           a
           
             mixed
             Covenant
          
           having
           in
           it
           not
           onely
           promises
           of
           spirituall
           benefits
           common
           to
           all
           beleevers
           ,
           but
           also
           peculiar
           promises
           concerning
           things
           temporall
           ;
           that
           Acts
           2.
           39.
           being
           meant
           of
           Christ
           and
           saving
           benefits
           by
           him
           ;
           as
           
             Master
             Marshall
          
           confesseth
           cannot
           serve
           
             Master
             Marshals
          
           turn
           to
           prove
           his
           second
           conclusion
           which
           he
           denies
           to
           be
           meant
           of
           the
           promise
           of
           saving
           grace
           ,
           as
           if
           it
           were
           made
           to
           beleevers
           and
           their
           naturall
           seed
           .
           As
           for
           
             Master
             Marshals
          
           paraphrase
           ,
           which
           he
           calls
           
             argument
             ,
             pag.
          
           129.
           130.
           of
           his
           
             Defenc●
             ;
             I
          
           think
           it
           to
           bee
           most
           absurd
           in
           that
           it
           makes
           the
           promise
           ,
           Acts
           2.
           39.
           when
           applyed
           to
           the
           Fathers
           to
           
           be
           meant
           of
           justification
           ,
           when
           to
           the
           children
           ,
           of
           outward
           administrations
           ;
           nor
           so
           expounded
           are
           the
           words
           true
           :
           there
           being
           no
           such
           promise
           .
           That
           Rom.
           11.
           16.
           
           &c.
           proves
           not
           that
           there
           is
           the
           same
           Church
           state
           in
           the
           Churches
           of
           the
           Gentiles
           ,
           that
           was
           in
           the
           Jewes
           ,
           so
           as
           that
           the
           Infants
           of
           Beleevers
           should
           by
           vertue
           of
           naturall
           generation
           be
           reckoned
           as
           visible
           members
           ,
           forasmuch
           as
           now
           the
           Church
           is
           not
           nationall
           as
           it
           was
           then
           ,
           nor
           gathered
           as
           God
           did
           the
           Jewish
           Church
           by
           taking
           the
           whole
           nation
           for
           his
           people
           in
           one
           day
           ,
           but
           now
           the
           Church
           of
           God
           is
           gathered
           by
           preaching
           up
           and
           down
           ,
           some
           in
           one
           place
           and
           some
           in
           another
           in
           succession
           of
           time
           ;
           That
           1
           Cor.
           7.
           14.
           speakes
           not
           of
           federall
           holinesse
           ,
           but
           matrimoniall
           ;
           yea
           if
           the
           reason
           of
           the
           lawfulnesse
           of
           the
           living
           of
           two
           persons
           together
           in
           disparity
           of
           Religion
           ,
           be
           taken
           from
           the
           vertue
           of
           faith
           in
           the
           one
           party
           ,
           not
           from
           the
           relation
           of
           husband
           and
           wife
           ,
           as
           Mr
           Marshals
           exposition
           makes
           it
           ,
           the
           medium
           of
           the
           Apostle
           to
           prove
           the
           lawfulnesse
           of
           the
           living
           of
           a
           beleeving
           wife
           with
           an
           unbeleeving
           husband
           ,
           will
           as
           well
           prove
           the
           lawfulnes
           of
           the
           living
           of
           a
           beleeving
           forni●atrix
           with
           an
           unbeleeving
           fornicator
           ;
           as
           may
           appeare
           by
           a
           syllogisticall
           analysis
           of
           the
           Apostles
           argument
           :
           the
           major
           whereof
           is
           this
           ,
           according
           to
           Mr
           Marshals
           exposition
           .
           
             That
             man
             and
             wo●an
             may
             lawfully
             dwell
             together
             ,
             notwithstanding
             the
             unbeleefe
             of
             the
             one
             party
             whereof
             one
             is
             sanctified
             by
             the
             faith
             of
             the
             other
             for
             begetting
             of
             a
             holy
             seed
          
           ;
           this
           is
           manifestly
           the
           force
           of
           the
           Apostles
           reason
           after
           his
           exposition
           .
           Nor
           is
           it
           necessary
           to
           insert
           [
           
             being
             husband
             and
             wife
          
           ]
           sith
           the
           sanctification
           is
           not
           ascribed
           by
           him
           to
           the
           relation
           of
           husband
           and
           wife
           ,
           but
           to
           the
           faith
           of
           the
           one
           party
           ,
           as
           the
           proper
           cause
           of
           it
           .
           And
           by
           Mr
           
             Blake
             Birth
          
           .
           priviledge
           ,
           pag.
           11.
           
           
             Holinesse
             in
             the
             text
             ,
             is
             a
             fruit
             or
             result
             of
             faith
             in
             the
             parent
             .
          
           Now
           the
           assumption
           ;
           
             the
             unbeleeving
             form
             catour
             is
             sanctified
             by
             the
             faith
             of
             the
             ●eleeving
             whore
             for
             the
             begetting
             a
             holy
             seed
          
           Master
           Marshall
           denies
           not
           ,
           but
           salkes
           only
           ;
           telling
           me
           pag.
           163
           of
           his
           
             Defence
             ,
             he
             could
             name
             Divines
             who
             are
             no
             whit
             infer●●ur
             to
             my selfe
             ,
             who
             conceive
             that
             a
             beleever
             even
             then
             when
             he
             commits
             fornication
             with
             an
             infidell
             ,
             doth
             so
             remove
             the
             barre
             in
             the
             unbeleeving
             party
             ,
             as
             that
             the
             child
             is
             (
             in
             the
             beleeving
             parents
             right
             )
             to
             be
             r●ckoned
             to
             belong
             to
             the
             Covenant
             of
             Grace
             ,
             and
             the
             Church
             of
             God
             ,
          
           which
           is
           in
           his
           sense
           to
           be
           sanctified
           ;
           and
           it
           must
           needs
           be
           granted
           ,
           for
           
             〈◊〉
             causa
             
             ponitur
             effectus
          
           ,
           if
           the
           quality
           of
           faith
           be
           the
           cause
           of
           that
           sanctification
           ,
           the
           sanctification
           followes
           in
           one
           ,
           as
           well
           as
           the
           other
           .
           The
           conclusion
           then
           followes
           from
           Mr
           Marshals
           exposition
           ,
           
             that
             the
             beleeving
             fornicatrix
             may
             still
             live
             after
             conversion
             ,
             with
             her
             unbeleeving
             fornicator
          
           ;
           for
           they
           are
           still
           sanctified
           for
           the
           begetting
           of
           a
           holy
           seed
           ;
           and
           the
           children
           so
           begotten
           are
           federally
           holy
           ,
           it
           being
           
             Gods
             rule
             in
             this
             case
          
           :
           if
           Mr
           Marshall
           say
           true
           ,
           
             partus
             sequitur
             meliorem
             partem
          
           .
           But
           this
           is
           so
           absurd
           a
           thing
           that
           I
           beleeve
           Mr
           Marshall
           himselfe
           will
           when
           he
           understands
           it
           ▪
           quit
           his
           chiefe
           hold
           ,
           and
           the
           judicious
           reader
           explode
           the
           exposition
           of
           1
           Cor.
           7.
           14.
           of
           federall
           holinesse
           .
        
         
           And
           for
           the
           third
           conclusion
           of
           Mr
           Marshall
           ,
           he
           hath
           not
           yet
           proved
           that
           the
           
             rite
             of
             Baptisme
             was
             appointed
             by
             Christ
             to
             succeed
             into
             the
             room
             ,
             place
             ,
             and
             use
             of
             circumcision
             ;
             or
             that
             a
             command
             concerning
             circumcision
             ,
             should
             be
             a
             command
             concerning
             baptisme
             :
          
           yea
           my
           exposition
           of
           Colos
           .
           2.
           11
           ,
           12.
           is
           acknowledged
           right
           by
           Mr
           Marshall
           ,
           and
           consequently
           his
           inference
           overthrowne
           ,
           as
           I
           said
           above
           .
           
           As
           for
           that
           which
           I
           alleaged
           that
           
             Baptisme
             was
             an
             old
             rite
             among
             the
             Jewes
             in
             initiating
             Proselytes
             ,
          
           to
           shew
           that
           baptisme
           in
           exact
           speech
           doth
           not
           succeed
           circumcision
           ,
           but
           is
           a
           continuation
           of
           an
           old
           rite
           to
           an●ther
           purpose
           ;
           as
           in
           exact
           speech
           the
           Lord
           doth
           not
           succed
           the
           Pas●●over
           ,
           but
           is
           an
           old
           rite
           used
           at
           the
           Paschall
           supper
           among
           the
           Jewes
           ,
           and
           contin●ed
           by
           Christ
           to
           another
           purpose
           ;
           Mr
           Marshal
           catcheth
           at
           as
           a
           proof
           for
           Infant-baptisme
           ,
           because
           
             then
             the
             Proselytes
             children
             were
             baptized
             :
          
           pag.
           256.
           
           But
           the
           answer
           to
           it
           is
           easie
           .
           For
           though
           the
           rite
           of
           Baptisme
           was
           an
           old
           use
           continued
           by
           
             Iohn
             Baptist
             and
             Christ
          
           .
           yet
           I
           say
           
             it
             was
             to
             another
             purpose
             or
             use
          
           ;
           as
           I
           shew
           ,
           pag.
           89.
           90.
           of
           my
           
             Examen
             ,
             clean
             of
             another
             nature
          
           ;
           as
           Mr
           
             Lightfoot
             Harmony
             ,
             part
          
           .
           1.
           pag.
           138.
           and
           was
           used
           according
           to
           another
           rule
           then
           among
           the
           Jewes
           .
           For
           they
           did
           not
           baptize
           Jewes
           either
           elder
           or
           younger
           as
           the
           same
           learned
           men
           I
           cited
           confesse
           ,
           but
           onely
           the
           Gentiles
           because
           they
           were
           uncleane
           ;
           and
           they
           were
           initiated
           by
           sacrifice
           as
           well
           as
           baptisme
           ,
           with
           many
           other
           differences
           :
           but
           Iohn
           the
           Baptist
           and
           Christs
           Disciples
           baptized
           Jews
           as
           well
           as
           Gentiles
           ,
           without
           sacrifice
           .
        
         
           As
           for
           Mr
           Marshals
           fourth
           conclusion
           ,
           he
           confesseth
           pag.
           128.
           
             that
             the
             formall
             reason
             of
             the
             Iewes
             being
             circum●●sed
             was
             the
             command
             ,
          
           
           which
           if
           true
           ;
           it
           is
           the
           distinguishing
           and
           constituting
           reason
           ,
           
             qua
             posita
             ponitur
             res
          
           ,
           
           
             non
             posita
             non
             ponitur
          
           ;
           so
           that
           the
           Jewes
           ought
           to
           be
           circumcised
           because
           of
           the
           command
           ,
           without
           a
           command
           what
           ever
           were
           their
           interest
           in
           the
           Covenant
           or
           Church-state
           ,
           they
           were
           not
           to
           be
           circumcised
           .
           Now
           this
           is
           as
           much
           as
           need
           be
           to
           overthrow
           Mr
           Marshals
           argument
           ,
           which
           is
           to
           prove
           that
           infants
           are
           to
           be
           baptized
           precisely
           by
           vertue
           of
           interest
           in
           the
           Covenant
           without
           a
           command
           ,
           because
           as
           hee
           supposeth
           the
           Jewes
           infants
           were
           circumcised
           meerly
           by
           vertue
           of
           the
           Covenant
           ;
           for
           so
           the
           analogy
           or
           proportion
           in
           his
           reasoning
           must
           hold
           .
           The
           Jews
           infants
           were
           in
           the
           Covenant
           ,
           and
           therefore
           were
           to
           be
           circumcised
           ;
           Ergo
           ,
           it
           must
           be
           so
           with
           beleevers
           children
           now
           in
           Baptisme
           ;
           where
           the
           formall
           reason
           is
           supposed
           to
           be
           the
           Covenant
           :
           but
           Mr
           Marshall
           both
           pag.
           92.
           
             &
             pag
          
           182.
           confesseth
           
             the
             formall
             reason
             is
             the
             command
          
           ;
           and
           therefore
           though
           the
           Covenant
           be
           pu●
           ,
           yet
           if
           the
           command
           were
           not
           put
           ,
           circumcision
           of
           infants
           ●ad
           been
           no
           duty
           ,
           but
           a
           will-worship
           ;
           and
           by
           parity
           of
           reason
           it
           is
           so
           in
           baptisme
           :
           infants
           are
           not
           to
           be
           baptized
           barely
           by
           vertue
           of
           Covenant-holinesse
           without
           a
           command
           ;
           which
           is
           the
           main
           thing
           I
           contend
           for
           .
        
         
           As
           for
           the
           fifth
           conclusion
           of
           Mr
           Marshall
           ,
           that
           which
           I
           answered
           continues
           still
           ,
           
           that
           
             circumc●sion
             though
             it
             were
             a
             priviledge
             to
             the
             Iewish
             Church
             ,
             as
             the
             Arke
             ,
             ●abernacle
             ,
             high
             Priest
             ,
             Temple
             were
             ,
             b●longing
             to
             that
             nationall
             Church-state
             ,
             to
             have
             themselves
             and
             infants
             circumcised
             ;
             yet
             it
             was
             a
             priviledge
             proper
             to
             that
             time
             not
             now
             to
             continue
             :
          
           as
           the
           Apostle
           ,
           Gal.
           3.
           
           &
           4.
           
           Heb.
           9.
           
           &
           10.
           shewes
           ,
           it
           did
           not
           belong
           to
           the
           substance
           of
           the
           Covenant
           of
           grace
           common
           to
           Jewes
           and
           Gentiles
           ;
           and
           so
           neither
           is
           it
           or
           any
           thing
           in
           the
           room
           of
           it
           any
           more
           a
           priviledge
           to
           us
           now
           then
           some
           house
           the
           room
           of
           the
           Temple
           :
           some
           chief
           Bishop
           in
           the
           room
           of
           the
           High
           Priest
           ,
           &c.
           
           And
           therefore
           I
           say
           still
           ,
           that
           this
           argument
           is
           
             indeed
             of
             no
             weight
             ,
             but
             among
             vulgar
             and
             non-syllogizing
             capacities
          
           ;
           and
           that
           Divines
           that
           use
           it
           do
           but
           flatter
           the
           people
           by
           it
           ;
           and
           that
           if
           the
           reason
           be
           good
           ,
           it
           overthrowes
           our
           compleatnesse
           in
           Christ
           ,
           in
           whom
           we
           have
           Circumcision
           ,
           Arke
           ,
           Temple
           ,
           Priest
           ,
           all
           ;
           and
           as
           I
           said
           in
           my
           
             Exercitation
             it
             is
             the
             very
             egge
             out
             of
             which
             most
             of
             the
             Popish
             ●eremonies
             were
             hatched
          
           ;
           to
           wit
           ,
           because
           they
           thought
           wee
           must
           have
           priviledges
           as
           the
           Jewes
           ,
           
           and
           therefore
           must
           have
           something
           like
           that
           they
           had
           .
        
         
           Mr
           Marshall
           ,
           pag.
           195.
           of
           his
           Defence
           ,
           speaketh
           thus
           .
           
             First
             for
             the
             point
             of
             will-worship
             I
             shall
             desire
             you
             to
             prove
             this
             conclusion
             .
             That
             all
             things
             belonging
             to
             christian
             worship
             even
             in
             the
             circumstances
             of
             it
             ,
             even
             the
             ages
             and
             sexes
             of
             the
             persons
             to
             whom
             the
             ordinances
             are
             to
             be
             applyed
             ,
             must
             be
             expressely
             set
             downe
             in
             the
             new
             Testament
             ;
             if
             you
             prove
             not
             this
             ,
             you
             say
             nothing
             to
             the
             purpose
             ,
             for
             this
             is
             our
             very
             case
             .
          
           To
           which
           I
           reply
           .
           That
           I
           owe
           not
           M.
           Marshall
           such
           service
           ,
           as
           to
           prove
           what
           he
           shall
           like
           another
           Eurystheus
           injoyn
           me
           :
           I
           have
           pag.
           11●
           .
           pag.
           152
           of
           my
           Examen
           syllogistically
           set
           down
           my
           argument
           to
           prove
           Infant-baptisme
           will-worship
           ,
           it
           belongs
           to
           him
           to
           tell
           me
           what
           he
           denies
           in
           my
           syllogisme
           ,
           that
           I
           may
           prove
           it
           ,
           though
           I
           have
           already
           done
           it
           ,
           and
           sha●l
           doe
           more
           fully
           when
           he
           tells
           me
           what
           he
           doth
           deny
           :
           but
           it
           is
           a
           meer
           shift
           for
           him
           to
           impose
           on
           me
           the
           proofe
           of
           a
           Proposition
           I
           owne
           not
           ,
           and
           not
           tell
           me
           what
           he
           denies
           in
           my
           own
           syllogisme
           .
           This
           is
           contrary
           to
           the
           rules
           of
           disputation
           I
           have
           been
           acquainted
           with
           ;
           yet
           if
           Mr
           Marshall
           shall
           declare
           that
           he
           holds
           the
           subject
           of
           baptisme
           to
           be
           but
           a
           circumstance
           ,
           I
           shall
           be
           ready
           to
           oppose
           him
           therein
           further
           ;
           and
           shew
           that
           the
           point
           in
           difference
           is
           not
           the
           bare
           age
           or
           sexe
           ,
           but
           qualification
           of
           persons
           to
           be
           baptized
           ;
           yea
           the
           reason
           and
           main
           use
           of
           Baptisme
           .
        
         
           As
           for
           Mr
           Marshals
           principle
           for
           his
           virtuall
           command
           I
           have
           shewed
           above
           ;
           
           that
           when
           he
           should
           have
           brought
           all
           Protestant
           Divines
           averring
           this
           maxime
           ,
           that
           
             all
             the
             commands
             and
             institutions
             of
             God
             about
             the
             Sacraments
             of
             the
             Jewes
             ;
             bind
             us
             as
             much
             as
             they
             did
             them
             in
             all
             things
             which
             belong
             to
             the
             substance
             of
             the
             Covenant
             ,
             and
             were
             not
             accidentall
             to
             them
             :
          
           in
           stead
           of
           this
           he
           alleageth
           another
           thing
           ,
           that
           Protestant
           Divines
           make
           
             the
             same
             generall
             nature
             ,
             end
             and
             use
             of
             our
             Sacraments
             ,
             and
             the
             Iewes
             Sacraments
             ,
             and
             argue
             thereupon
             from
             one
             to
             the
             other
             ,
          
           which
           is
           quite
           beside
           the
           businesse
           .
           For
           the
           maxime
           is
           of
           commands
           about
           the
           Sacraments
           ,
           and
           they
           are
           all
           about
           the
           rituals
           or
           administrations
           ,
           and
           concerning
           commands
           about
           the
           Sacraments
           ,
           binding
           us
           as
           the
           Jewes
           ,
           he
           produceth
           not
           one
           command
           binding
           us
           ,
           or
           one
           Protestant
           avowing
           it
           .
        
         
           As
           for
           the
           command
           ,
           Matth.
           28.
           19.
           when
           I
           said
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             signifies
             to
             make
             Disciples
             ,
             but
             no
             where
             are
             infants
             said
             to
             be
             discipled
             ,
          
           
           Mr
           Marshall
           tels
           me
           
             that
             some
             learned
             criticks
             say
             that
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             answers
             to
             an
             hebrew
             phrase
             among
             the
             Rabbins
             ,
          
           
           
             of
             admission
             of
             schollers
             that
             they
             may
             be
             taught
          
           ;
           which
           though
           I
           beleeve
           not
           ,
           yet
           if
           it
           were
           granted
           serves
           not
           Mr
           Marshals
           turn
           ,
           unlesse
           he
           can
           shew
           that
           infants
           were
           said
           by
           them
           to
           be
           thus
           admitted-schollars
           .
           Then
           Mr
           Marshall
           referres
           me
           with
           a
           blind
           direction
           to
           Spanheimius
           ,
           whom
           I
           have
           consulted
           ,
           and
           I
           find
           many
           absurdities
           in
           that
           learned
           Authours
           words
           
             dub
             .
             Evang.
             part
          
           .
           3.
           dub
           .
           27.
           
           This
           in
           effect
           he
           sayes
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             containes
             not
             the
             act
             the
             Disciples
             were
             to
             doe
             ,
             but
             the
             end
             of
             their
             sending
             ,
          
           which
           I
           think
           is
           so
           absurd
           that
           it
           needs
           no
           other
           refutation
           then
           the
           mention
           ,
           and
           then
           that
           they
           might
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             without
             teaching
             them
          
           ;
           whereas
           he
           himselfe
           sayes
           ,
           
             non
             significat
             solum
             docere
             sed
             &
             Discipulos
             facere
             ,
          
           so
           that
           according
           to
           him
           it
           includes
           teaching
           and
           somewhat
           more
           ,
           and
           aequipollet
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Io
           :
           4.
           1.
           which
           was
           by
           teaching
           ,
           and
           the
           parallell
           place
           ,
           Mark
           16.
           15.
           is
           ,
           
             preach
             the
             Gospell
             to
             every
             creature
             .
          
        
         
           
             I
             had
             said
             in
             my
          
           Examen
           ,
           that
           the
           speech
           of
           baptizing
           Lydia's
           houshold
           ,
           Acts
           16.
           15.
           must
           be
           understood
           by
           other
           places
           which
           when
           they
           expresse
           the
           baptizing
           of
           the
           houshold
           ,
           
           they
           expresse
           also
           the
           beleeving
           or
           receiving
           of
           the
           word
           by
           the
           whole
           houshold
           ,
           and
           by
           the
           frequent
           [
           Mr
           Marshall
           
             alters
             it
             into
             sometimes
          
           ]
           use
           of
           the
           word
           ,
           which
           is
           to
           put
           the
           house
           for
           the
           people
           of
           growth
           in
           it
           .
           Mr
           Marshall
           saith
           ,
           who
           taught
           you
           it
           must
           be
           so
           interpreted
           ?
           
             I
             answer
          
           ,
           Augustin
           lib.
           3.
           de
           doct
           .
           Christ
           .
           c.
           26.
           ubi
           autem
           ap●rtius
           ponu●tur
           ibi
           discendum
           est
           qummodo
           in
           locis
           intelligantur
           obscuris
           :
           Cha●●ier
           panstrat
           ,
           Cathol
           .
           tom
           .
           1.
           lib.
           16.
           c.
           6.
           
             and
             all
             those
             Divines
             among
             which
             I
             think
             Mr
          
           Marshall
           
             is
             one
             ,
             that
             say
             we
             must
             expound
             one
             text
             by
             comparing
             it
             with
             others
             that
             are
             like
             .
             To
             that
             I
             said
             ,
             that
          
           [
           house
           ]
           
             is
             frequently
             taken
             for
             the
             grown
             persons
             in
             it
             ;
             Mr
          
           Marshall
           sai●●
           ,
           it
           may
           very
           well
           be
           granted
           ,
           and
           hurts
           not
           me
           ,
           unlesse
           you
           can
           prove
           it
           must
           be
           so
           meant
           .
           
             Though
             I
             think
             I
             proved
             it
             must
             be
             so
             meant
             ,
             yet
             it
             is
             enough
             to
             shew
             that
             Mr
          
           Marshall
           
             cannot
             prove
             from
             the
             baptizing
             of
             housholds
             an
             example
             of
             baptizing
             an
             infant
             ,
             sith
             ,
             the
             word
             house
             may
             be
             taken
             (
             as
             Mr.
          
           Mar.
           saith
           ,
           may
           very
           wel
           be
           granted
           )
           
             for
             the
             grown
             persons
             in
             that
             house
             .
          
        
         
           As
           for
           Mr
           Marshals
           second
           argument
           ,
           because
           there
           was
           an
           equivocation
           in
           it
           ▪
           and
           in
           one
           sense
           the
           major
           must
           be
           denied
           ,
           in
           another
           the
           minor
           ;
           and
           if
           the
           major
           be
           understood
           in
           one
           sense
           ,
           the
           
           minor
           in
           another
           ;
           there
           bee
           foure
           termes
           ,
           and
           the
           syllogisme
           is
           naught
           .
           To
           this
           Mr
           Marshall
           makes
           no
           reply
           in
           a
           logicall
           form
           ,
           but
           tells
           us
           in
           a
           loose
           discourse
           ,
           
             that
             forasmuch
             as
             there
             is
             no
             infallible
             ground
             of
             certainty
             ,
             but
             onely
             of
             charity
             ,
             that
             any
             growne
             person
             to
             be
             baptized
             hath
             actually
             the
             inward
             grace
             ;
             and
             so
             in
             charity
             ●ee
             are
             to
             conceive
             of
             beleevers
             infants
             ,
             because
             Christ
             said
             ,
          
           Mark
           10.
           14.
           
           
             Of
             such
             is
             the
             kingdome
             of
             God
             ,
             they
             are
             to
             be
             baptized
          
           So
           that
           in
           his
           Defence
           Mr
           Marshall
           alters
           his
           argument
           which
           he
           set
           down
           in
           his
           Sermon
           ,
           concluding
           not
           from
           a
           capacity
           of
           inward
           grace
           to
           Baptisme
           as
           he
           did
           then
           ;
           but
           from
           the
           judgement
           of
           charity
           that
           they
           have
           actually
           the
           inward
           grace
           ,
           
           which
           he
           seems
           to
           count
           sufficient
           for
           Baptisme
           .
           Mr
           Geree
           his
           reasoning
           is
           to
           the
           same
           effect
           :
           
             vindic
             .
             paedobapt
             .
             ch
          
           .
           1.
           sect
           .
           7.
           and
           is
           thus
           formed
           by
           him
           into
           a
           syllogism
           ,
           
             where
             we
             have
             evidence
             for
             judgement
             of
             charity
             ,
             that
             there
             is
             the
             grace
             of
             the
             Covenant
             ,
             there
             we
             may
             s●e
             the
             seal
             of
             the
             Covenant
             .
             But
             we
             have
             evidence
             for
             the
             judgement
             of
             charity
             ,
             that
             in
             infants
             of
             beleevers
             there
             is
             the
             grace
             of
             the
             Covenant
             .
             Ergo
             ,
          
           Of
           this
           Syllogism
           I
           deny
           both
           major
           &
           
             minor
             .
             Acts
          
           10.
           47.
           doth
           not
           provethe
           major
           .
           For
           the
           Apostle
           there
           did
           not
           baptize
           upon
           a
           judgment
           of
           charity
           of
           what
           was
           latent
           ,
           but
           from
           a
           certaine
           sense
           of
           their
           magnifying
           God
           ,
           and
           the
           gift
           of
           the
           holy
           Ghost
           ;
           nor
           was
           
             Simon
             Magus
          
           baptized
           because
           in
           the
           judgement
           of
           charity
           hee
           had
           the
           grace
           of
           the
           Covenant
           ,
           but
           because
           he
           professed
           the
           faith
           ,
           which
           was
           certain
           to
           Philip.
           And
           this
           was
           
             Master
             Marshals
          
           doctrine
           in
           his
           Sermon
           ,
           pag.
           47.
           where
           he
           confesseth
           
             that
             the
             Apostles
             charity
             or
             charitable
             conjecture
             was
             not
             the
             ground
             of
             their
             admitting
             them
             to
             the
             ordinance
             ,
             but
             the
             profession
             and
             confession
             of
             the
             party
             made
             according
             to
             the
             word
             ,
             which
             they
             were
             bound
             to
             rest
             in
             .
          
           And
           therefore
           I
           see
           not
           how
           Mr
           Marshall
           can
           count
           a
           judgement
           of
           charity
           sufficient
           for
           Infant-baptisme
           ,
           without
           crossing
           himselfe
           in
           his
           first
           Sermon
           .
           For
           my
           part
           I
           doe
           not
           think
           a
           Minister
           ought
           to
           be
           ruled
           in
           baptizing
           by
           his
           own
           judgement
           of
           charity
           (
           which
           is
           ofttimes
           very
           uncharitable
           to
           those
           that
           deserve
           best
           )
           but
           by
           certain
           knowledge
           of
           true
           sanctification
           by
           extraordinary
           revelation
           ,
           or
           of
           the
           parties
           profession
           of
           the
           faith
           by
           other
           meanes
           ,
           either
           of
           which
           is
           sufficient
           ,
           not
           both
           necessary
           .
           Nor
           do
           I
           
             require
             of
             infants
             more
             assurance
             then
             of
             grown
             men
             ,
          
           but
           shewes
           of
           repentance
           and
           faith
           in
           either
           .
           Yet
           ,
           as
           when
           one
           being
           required
           
           to
           bring
           no
           more
           then
           a
           servants
           testimony
           for
           the
           grant
           of
           a
           thing
           ,
           if
           he
           bring
           the
           masters
           hand
           and
           seale
           without
           the
           servants
           testimony
           and
           the
           thing
           be
           granted
           ;
           he
           that
           grants
           it
           doth
           require
           no
           more
           then
           the
           servants
           testimony
           :
           so
           when
           I
           say
           ,
           if
           shewes
           of
           repentance
           and
           faith
           be
           exhibited
           I
           will
           baptize
           ,
           and
           I
           will
           baptize
           upon
           extraordinary
           revelation
           ,
           that
           an
           infant
           is
           a
           beleever
           :
           I
           doe
           not
           require
           more
           assurance
           of
           an
           infant
           then
           of
           a
           growne
           person
           ,
           when
           I
           say
           ,
           if
           the
           infant
           professe
           the
           faith
           ,
           I
           will
           baptize
           ,
           if
           God
           witnesse
           for
           it
           that
           it
           is
           a
           beleever
           I
           will
           baptize
           ,
           in
           neither
           goe
           I
           by
           judgement
           of
           charity
           ,
           but
           certainty
           either
           of
           revelation
           or
           profession
           ,
           which
           neither
           
             Master
             Geree
          
           nor
           
             Master
             Marshall
          
           can
           make
           good
           of
           all
           the
           infants
           of
           beleevers
           .
           But
           saith
           
             Master
             Geree
             there
             's
             evidence
             in
             charity
             to
             judge
             that
             the
             children
             of
             beleevers
             have
             the
             grace
             of
             the
             Covenant
             .
          
           To
           this
           I
           answer
           ,
           the
           evidence
           for
           judgement
           of
           charity
           is
           to
           be
           taken
           from
           a
           persons
           own
           deeds
           according
           to
           the
           rule
           ,
           1
           Cor.
           13.
           7.
           
             charity
             beleeveth
             all
             things
             ,
             capacity
             of
             grace
          
           is
           common
           to
           all
           persons
           on
           earth
           ,
           and
           therefore
           is
           no
           ground
           to
           baptize
           one
           more
           then
           another
           .
           That
           
             some
             infants
             have
             been
             actually
             partakers
             of
             inward
             grace
             ,
          
           as
           Mat.
           19.
           14.
           
           Luke
           1.
           15.
           
           Ierem.
           1.
           5.
           yeelds
           nothing
           to
           prove
           any
           judgement
           to
           be
           right
           that
           it
           is
           so
           in
           any
           other
           ,
           but
           onely
           that
           it
           may
           be
           so
           .
           
             Infants
             of
             beleevers
             are
             not
             under
             the
             Covenant
             of
             Grace
             or
             within
             the
             externall
             administration
             of
             it
             ,
          
           by
           vertue
           of
           Gen.
           17.
           7.
           
           Deut.
           30.
           6.
           they
           speak
           of
           more
           then
           externall
           administration
           ▪
           and
           must
           be
           understood
           of
           the
           elect
           which
           the
           Apostle
           denies
           to
           have
           bin
           ever
           by
           God
           assured
           to
           the
           natural
           seed
           ,
           Rom.
           9.
           8.
           15.
           no
           judgements
           of
           charity
           that
           the
           infants
           of
           beleevers
           are
           under
           the
           Covenant
           of
           Grace
           can
           be
           deducted
           from
           these
           texts
           ,
           the
           most
           is
           conjecturall
           hope
           that
           it
           shall
           be
           so
           ,
           which
           experience
           shewes
           to
           miscarry
           often
           ,
           therefore
           these
           things
           yeeld
           not
           a
           warrant
           for
           infant-baptisme
           .
           Doctor
           Homes
           argues
           from
           Matth.
           19.
           14.
           that
           
             baptizing
             did
             in
             nature
             antecede
             imposition
             of
             hands
             ,
          
           which
           is
           false
           ;
           nor
           doth
           Heb.
           
           6.
           2.
           prove
           it
           .
           Nor
           is
           his
           argument
           good
           ,
           
             Infants
             had
             the
             greater
             Christs
             blessing
             ,
             therefore
             they
             had
             or
             might
             have
             the
             lesse
             ,
             to
             wit
             Baptisme
          
           ;
           which
           reason
           if
           good
           ,
           it
           would
           follow
           they
           might
           have
           the
           Lords
           Supper
           ,
           be
           ordained
           Ministers
           :
           for
           these
           are
           lesse
           then
           Chris●s
           blessing
           .
        
         
           
             Afore
             the
             printing
             of
             this
             Apology
             ,
             I
             met
             with
             and
             read
             a
             book
             
             of
             one
             Mr
          
           William
           Hussey
           
             a
             man
             unknown
             to
             me
             saving
             by
             a
             former
             treatise
             of
             his
             which
             I
             have
             seen
             ,
             and
             he
             intitles
             it
          
           satisfaction
           to
           Master
           Tombes
           his
           scepticall
           exercitation
           :
           
             and
             in
             his
             Epistle
             to
             the
             Reader
             he
             saith
             ,
          
           and
           here
           I
           will
           turn
           sceptique
           with
           Master
           Tombes
           .
           
             If
             I
             should
             give
             him
             the
             title
             of
          
           fantasticke
           
             in
             requitall
             of
             the
             title
             of
          
           scepticke
           
             he
             pins
             upon
             me
          
           ,
           I
           
             could
             give
             better
             reason
             for
             it
             then
             he
             brings
             for
             his
             imposition
             of
             that
             new
             title
             on
             me
             :
             but
             it
             is
             enough
             for
             me
             to
             clear
             my self
             .
          
           Gel.
           l.
           11.
           c.
           5.
           noct
           .
           Attic.
           
             sayes
             ,
             the
             ●y●honian
             Philosophers
             were
             called
          
           Sceptickes
           ;
           that
           is
           ,
           seekers
           and
           considerers
           ,
           because
           they
           determined
           nothing
           ,
           but
           were
           alwayes
           in
           considering
           and
           seeking
           ;
           but
           Master
           Marshall
           
             thinks
             me
             guilty
             rather
             of
             too
             much
             selfe-confidence
             .
             Yea
             in
             this
             point
             though
          
           I
           
             did
             as
          
           I
           
             conceived
             befitting
             me
             then
             ,
             propound
             my
             thoughts
             in
             the
             disputation
             with
             my
             brethren
             in
             the
             ministery
             ,
             and
             in
             my
          
           Exercitation
           
             to
             the
             Committee
             of
             the
             Assembly
             under
             the
             term
             of
             doubts
             ;
             yet
             in
             my
          
           Examen
           I
           
             assert
             them
             as
             positions
             ,
             and
             therefore
             that
             authour
             doth
             unworthily
             intitle
             my
          
           Exercitation
           scepticall
           ,
           
             or
             me
          
           a
           scepticke
           :
           
             which
             is
             in
             effect
             if
             he
             understood
             what
             he
             sayes
             ,
             to
             accuse
             me
             as
             adhering
             to
             nothing
             as
             certain
             in
             matters
             of
             sense
             ,
             reason
             ,
             or
             faith
             .
             But
             concerning
             the
             book
             though
             he
             intitle
             it
             satisf●action
             ▪
             and
             the
             licenser
             sayes
          
           [
           finding
           it
           to
           be
           in
           his
           judgement
           solid
           and
           judicious
           ]
           and
           I
           
             am
             pretty
             well
             acquainted
             with
             the
             humour
             of
             men
             ,
             who
             are
             ready
             to
             cry
             up
             any
             thing
             as
             satisfactory
             ,
             which
             they
             affect
             ;
             yet
          
           I
           
             beleive
             the
             Assembly
             will
             not
             conceive
             his
             book
             satisfactory
             ,
             nor
             these
             passages
             following
             to
             be
             solid
             and
             judicious
             .
             As
             that
             in
             his
             Epistle
             to
             the
             Reader
             he
             calls
          
           Baptisme
           the
           seale
           of
           the
           proffer
           of
           Grace
           .
           pag.
           3.
           
           I
           answer
           ,
           that
           was
           an
           especiall
           priviledge
           of
           the
           Iewes
           that
           they
           had
           their
           civill
           lawes
           from
           God
           ,
           but
           what
           lieth
           upon
           a
           nation
           as
           a
           duty
           that
           it
           may
           require
           of
           all
           ,
           and
           cuts
           off
           them
           that
           refuse
           !
           and
           this
           is
           implyed
           in
           the
           Commission
           ,
           when
           Nations
           shall
           covenant
           to
           be
           Discip●●s
           ,
           which
           may
           be
           done
           by
           a
           part
           for
           the
           whole
           ,
           then
           are
           such
           ●
           are
           in
           commission
           from
           Christ
           commanded
           to
           baptize
           and
           teach
           the
           whole
           nation
           ,
           such
           as
           are
           in
           authority
           may
           covenant
           in
           a
           nationall
           〈◊〉
           for
           the
           inferiour
           sort
           ,
           and
           justly
           require
           all
           externall
           performances
           from
           them
           ,
           such
           as
           baptisme
           and
           submission
           to
           b●e
           taught
           〈◊〉
           ,
           pag.
           4.
           
           And
           what
           a
           parent
           can
           doe
           over
           his
           child
           in
           matter
           of
           〈◊〉
           duty
           ,
           ●
           that
           may
           the
           parents
           of
           the
           country
           ,
           the
           Magistrates
           require
           
           of
           the
           nations
           .
           God
           requireth
           it
           of
           them
           ,
           they
           may
           put
           all
           nations
           to
           schoole
           to
           Christ
           ,
           Now
           ,
           what
           if
           some
           of
           them
           be
           too
           young
           to
           learne
           ,
           yet
           if
           they
           be
           under
           the
           discipline
           of
           the
           Master
           they
           are
           Schollers
           ?
           as
           may
           appeare
           in
           many
           litle
           children
           that
           are
           set
           to
           schoole
           to
           keepe
           them
           safe
           ,
           and
           from
           wantonesse
           ,
           before
           they
           be
           of
           capacity
           to
           learne
           ,
           many
           have
           a
           Hornbooke
           given
           ,
           more
           for
           a
           play-game
           then
           a
           booke
           ,
           yet
           are
           they
           Schollers
           ,
           because
           under
           the
           discipline
           and
           correction
           of
           the
           Master
           ;
           is
           it
           not
           therefore
           great
           reason
           ,
           that
           a
           Christian
           should
           dedicate
           his
           child●●
           to
           Christ
           ,
           to
           be
           partaker
           of
           the
           blessing
           and
           discipline
           of
           Christ
           ?
           pag.
           5.
           
           And
           certainly
           words
           could
           not
           have
           been
           invented
           that
           could
           have
           required
           the
           Ministers
           to
           baptize
           all
           the
           World
           ,
           Infants
           and
           all
           ,
           willing
           or
           unwilling
           ;
           so
           that
           any
           would
           see
           they
           might
           be
           taught
           ,
           and
           submit
           to
           the
           precepts
           and
           discipline
           of
           Christ
           ,
           then
           to
           expresse
           it
           by
           the
           word
           nation
           and
           d●sciple
           .
           pag.
           12.
           
           Abrahams
           seed
           must
           be
           divided
           into
           equivocall
           and
           univocall
           ;
           equivocall
           seed
           Christ
           ,
           for
           that
           he
           was
           not
           like
           Abraham
           ,
           he
           was
           of
           Abraham
           ,
           but
           
             ex
             parte
          
           according
           to
           the
           flesh
           .
           Rom.
           1.
           3.
           
           He
           was
           the
           promised
           seed
           ,
           not
           the
           seed
           unto
           whom
           the
           promise
           did
           belong
           ,
           as
           the
           seed
           of
           
             Abraham
             .
             pag.
          
           43.
           
           That
           which
           we
           argue
           from
           receiving
           of
           families
           ,
           and
           from
           the
           Apostles
           commission
           to
           baptize
           nations
           is
           ,
           that
           nations
           may
           make
           Lawes
           for
           their
           whole
           nations
           to
           be
           baptized
           ;
           and
           if
           the
           major
           part
           of
           a
           nation
           do
           according
           to
           their
           duty
           receive
           baptisme
           ,
           and
           undertake
           for
           the
           whole
           nation
           to
           submit
           themselves
           to
           become
           Schollers
           of
           Christ
           ,
           they
           may
           justly
           compell
           by
           any
           penalty
           to
           joyne
           with
           them
           in
           the
           externall
           worship
           of
           God.
           This
           therefore
           is
           it
           which
           is
           drawn
           from
           the
           commission
           directed
           to
           the
           Disciples
           for
           the
           baptizing
           of
           nations
           ,
           that
           nations
           may
           act
           as
           nations
           ,
           and
           families
           as
           families
           ;
           that
           is
           ,
           that
           the
           more
           organ●all
           parts
           must
           act
           for
           the
           residue
           ▪
           the
           magistrates
           for
           the
           nation
           ,
           the
           master
           of
           the
           family
           for
           the
           residue
           ,
           the
           magistrates
           for
           the
           nation
           ,
           the
           master
           of
           the
           family
           for
           the
           family
           ;
           otherwise
           it
           cannot
           be
           said
           to
           be
           the
           act
           of
           the
           nation
           ,
           or
           of
           the
           family
           ,
           though
           
             a
             post
             factum
          
           may
           be
           historically
           related
           to
           overspread
           a
           nation
           that
           is
           done
           without
           a
           nationall
           consent
           ,
           to
           shew
           the
           universality
           of
           a
           spreading
           evill
           :
           yet
           ,
           where
           a
           duty
           is
           charged
           upon
           a
           nation
           ,
           it
           cannot
           be
           orderly
           received
           without
           a
           nation
           ●ll
           consent
           .
           pag.
           44.
           
           He
           that
           keepeth
           any
           servant
           that
           will
           not
           be
           baptized
           ,
           is
           not
           a
           good
           Christian
           :
           it
           is
           true
           ,
           all
           men
           of
           discretion
           ought
           to
           consent
           
           sent
           to
           every
           duty
           ;
           baptisme
           〈…〉
           precepts
           〈◊〉
           ,
           it
           is
           
             pactum
             impositum
             pag.
          
           40.
           
           The
           parties
           to
           be
           baptized
           are
           all
           nations
           ,
           withoutany
           restriction
           〈…〉
           .
           If
           they
           that
           claime
           their
           interest
           in
           baptisme
           can
           undertake
           for
           whole
           nations
           ,
           the
           commissioner
           :
           must
           not
           refuse
           them
           :
           the
           nation
           bel●eveth
           by
           the
           magistrate
           ,
           by
           whose
           authority
           the
           whole
           nation
           is
           put
           to
           schoole
           to
           Christ
           ,
           pag.
           54.
           
           Men
           may
           require
           of
           him
           that
           is
           of
           years
           to
           consent
           to
           his
           baptisme
           .
           〈…〉
           a
           sinne
           ,
           and
           punishing
           him
           for
           it
           as
           for
           adult●ry
           formation
           or
           any
           other
           publique
           offence
           .
           pag.
           59.
           
           If
           any
           will
           bring
           Turkes
           children
           ,
           and
           Infidels
           to
           baptisme
           ,
           and
           〈◊〉
           the
           〈◊〉
           of
           them
           in
           the
           doctrine
           of
           the
           Gospel
           ,
           I
           know
           not
           but
           they
           may
           :
           and
           if
           〈◊〉
           would
           〈◊〉
           with
           their
           children
           to
           Christians
           ,
           I
           thinke
           it
           were
           a
           very
           charitable
           thing
           so
           to
           do
           :
           For
           the
           promise
           was
           ●ever
           so
           tyed
           to
           Abrahams
           loyns
           ,
           neither
           for
           ought
           I
           know
           ,
           to
           any
           beleevers
           ,
           but
           to
           education
           in
           the
           family
           of
           Abraham
           ,
           or
           any
           other
           beleeving
           family
           .
           pag.
           61.
           
           They
           that
           beleeve
           ,
           and
           they
           that
           beleeve
           not
           heare
           the
           word
           ,
           and
           〈◊〉
           is
           no
           〈◊〉
           of
           the
           work●●
           Preach
           it
           to
           〈◊〉
           Infidel
           ,
           neither
           〈◊〉
           it
           any
           〈◊〉
           of
           baptisme
           ,
           to
           baptize
           an
           Infidel
           .
           pag.
           64.
           
           And
           indeed
           ,
           〈◊〉
           were
           a
           very
           strange
           thing
           for
           the
           Sacrament
           of
           baptisme
           to
           be
           tendered
           to
           〈…〉
           ,
           and
           approved
           ,
           declared
           and
           〈◊〉
           to
           be
           〈◊〉
           ;
           it
           is
           true
           ,
           it
           may
           be
           tendered
           to
           men
           this
           professe
           them
           faith
           ,
           because
           man
           cannot
           judge
           them
           faithfull
           ,
           notwithstanding
           any
           profession
           ,
           and
           therefore
           baptize
           them
           ;
           but
           if
           they
           could
           know
           and
           judge
           them
           faithfull
           ,
           they
           might
           give
           them
           the
           Lords
           Supper
           ,
           in
           which
           all
           Christ
           is
           communicated
           ,
           and
           baptisme
           should
           not
           be
           〈◊〉
           ,
           baptisme
           is
           the
           seale
           of
           the
           tender
           of
           Christ
           ,
           〈◊〉
           of
           the
           〈◊〉
           power
           of
           his
           blo●d
           ,
           〈◊〉
           of
           our
           Communion
           ,
           or
           partaking
           of
           Christ
           ;
           that
           is
           sealed
           in
           the
           other
           Sacrament
           .
           pag.
           64.
           
           It
           is
           true
           ,
           adultus
           must
           have
           faith
           ,
           such
           as
           it
           is
           ,
           naturall
           ,
           human
           :
           before
           he
           can
           be
           baptized
           ,
           he
           must
           be
           willing
           by
           some
           inclination
           or
           other
           :
           it
           were
           barbarous
           to
           baptize
           a
           grown
           man
           àgainst
           his
           will
           ,
           which
           could
           not
           be
           gotten
           but
           by
           some
           kind
           of
           〈◊〉
           ,
           though
           it
           might
           be
           just
           with
           man
           to
           punish
           him
           with
           death
           that
           should
           refuse
           ,
           as
           it
           is
           with
           God
           ,
           to
           punish
           with
           eternall
           death
           such
           as
           despise
           baptisme
           .
           
             Nor
             do
             I
             thinke
             the
             principal
             ground
             of
             his
             new
             conceit
          
           pag.
           s.
           
             will
             satisfie
             ,
             which
             is
             ,
             that
          
           Matt.
           28.
           19.
           
             is
             thus
             to
             be
             expounded
          
           ,
           make
           all
           Nations
           Disciples
           by
           baptizing
           them
           ,
           and
           
           
             teaching
             :
             whereas
             he
             himselfe
             sundry
             times
             reads
             it
             better
             ,
          
           make
           Disciples
           of
           all
           nations
           baptizing
           them
           ,
           
             and
             it
             is
             vainely
             alleaged
             that
             [
             by
             ]
          
           is
           implyed
           in
           the
           participiall
           expression
           ,
           
             any
             more
             then
          
           verse
           9.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             must
             be
             expounded
             hee
             met
             them
             by
             saying
             ,
             or
          
           Matth.
           27.
           55.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             they
             followed
             by
             ministring
             unto
             him
             ;
             and
          
           I
           
             said
             justly
          
           ,
           Examen
           pag.
           127.
           this
           conceit
           is
           so
           absurd
           ,
           that
           I
           presume
           none
           that
           hath
           any
           wit
           will
           entertain
           it
           ,
           though
           Master
           Hussey
           
             say
             page
          
           6
           I
           thinke
           if
           ever
           a
           man
           were
           out
           of
           his
           wit
           ,
           it
           was
           here
           :
           but
           I
           
             shall
             be
             willing
             the
             Assembly
             judge
             whether
             of
             us
             two
             need
             sayle
             to
          
           Anticyra
           
             to
             purge
             our
             braines
             .
             As
             for
             his
             answer
             to
             my
             book
             though
          
           I
           
             conceive
             it
          
           lettice
           fit
           for
           some
           lips
           ,
           
             yet
             in
             my
             apprehension
             it
             containes
             a
             fardell
             of
             mistakes
             ,
             in
             Logick
             ,
             Divinity
             ;
             and
             sometimes
             in
             Grammar
             ,
             but
             most
             of
             all
             of
             my
             meaning
             ,
             and
             the
             scope
             of
             my
             words
             ,
             and
             for●e
             of
             my
             reasons
             ,
             which
             being
             diligently
             compared
             with
             his
             book
             ,
             are
             a
             sufficient
             reply
             to
             it
             .
             And
             therefore
             though
             hee
             conclude
             with
             a
             challenge
             to
             me
             ,
             yet
             he
             must
             pardon
             me
             if
          
           I
           
             make
             more
             account
             of
             my
             time
             then
             to
             cast
             it
             away
             in
             refusing
             such
             wild
             notions
             as
             he
             hath
             vented
             ,
             except
          
           I
           
             shall
             have
             so
             much
             spare
             time
             as
             to
             write
             a
             booke
             to
             make
             sport
             with
             ;
             wishing
             nevertheless
             that
          
           Master
           Hussey
           
             had
             some
             schoole
             of
             Divinity
             as
             he
             desires
             ,
             that
             he
             might
             be
             either
             better
             fitted
             to
             write
             ,
             or
             learn
             to
             be
             silent
             .
          
        
         
           I
           have
           been
           larger
           in
           this
           matter
           then
           I
           intended
           at
           this
           time
           ,
           
           that
           I
           might
           shew
           the
           vanity
           of
           Mr
           Leyes
           vaunt
           ,
           and
           however
           God
           dispose
           of
           me
           ,
           doe
           my
           indeavour
           to
           cleare
           the
           truth
           in
           this
           thing
           ,
           and
           to
           prevent
           persecution
           of
           it
           through
           the
           provocation
           and
           exasperation
           of
           spirit
           towards
           Anti-paedobaptists
           ,
           which
           since
           these
           writings
           have
           been
           published
           ,
           hath
           many
           wayes
           discovered
           it selfe
           .
           If
           the
           Lord
           spare
           me
           life
           ,
           liberty
           ,
           and
           meanes
           ,
           and
           it
           bee
           found
           necessary
           ;
           I
           may
           either
           more
           briefly
           or
           more
           largely
           rescue
           my
           treatises
           from
           their
           hands
           ,
           who
           have
           ill
           handled
           them
           and
           perverted
           the
           truth
           .
           In
           the
           mean
           time
           this
           which
           is
           already
           said
           might
           serve
           a
           judicious
           Reader
           to
           answer
           the
           writing
           of
           my
           Antagonists
           though
           no
           more
           should
           follow
           .
           Mr
           Mar.
           book
           it
           appears
           from
           pag.
           59.
           212.
           227.
           was
           contrived
           by
           divers
           :
           I
           beleeve
           the
           ablest
           of
           the
           Assembly
           ,
           I
           wish
           it
           were
           declared
           whether
           the
           Paedobaptists
           would
           stick
           to
           that
           work
           or
           any
           other
           .
           I
           heare
           there
           are
           more
           yet
           to
           be
           printed
           ,
           if
           the
           aime
           be
           to
           oppresse
           me
           with
           number
           ,
           
           or
           to
           have
           this
           evasion
           ;
           that
           when
           one
           is
           answered
           ,
           yet
           some
           other
           is
           not
           answered
           ;
           and
           so
           to
           uphold
           the
           errour
           still
           (
           which
           is
           a
           way
           of
           Jesuites
           )
           I
           doubt
           not
           but
           God
           will
           defend
           his
           truth
           .
           What
           hitherto
           is
           objected
           against
           my
           two
           Treatises
           and
           Appendix
           ,
           I
           doubt
           not
           but
           with
           Gods
           assistance
           to
           answer
           .
           Afore
           I
           could
           finish
           this
           Apology
           ,
           I
           have
           tasted
           the
           fruits
           of
           Mr
           Marshals
           ,
           and
           Mr
           Gerees
           accusation
           in
           a
           message
           from
           the
           Benchers
           of
           both
           houses
           of
           the
           Temple
           ;
           
             that
             though
             they
             acknowledge
             my
             life
             and
             labours
             among
             them
             unreproveable
             ,
             yet
             by
             reason
             of
             the
             publishing
             of
             my
             treatises
             they
             cannot
             continue
             me
             here
             .
          
           It
           was
           foretold
           me
           ,
           that
           some
           of
           the
           assembly
           would
           not
           give
           over
           till
           they
           had
           outed
           me
           hence
           .
           If
           any
           of
           them
           have
           disswaded
           the
           people
           from
           hearing
           me
           ,
           though
           they
           cannot
           shew
           that
           I
           have
           preached
           any
           other
           thing
           then
           Gospell
           truth
           ;
           if
           they
           use
           any
           arts
           to
           withdraw
           the
           people
           from
           me
           ,
           I
           wish
           them
           to
           consider
           how
           they
           can
           acquit
           such
           actions
           from
           the
           sin
           of
           making
           schisme
           ,
           and
           stopping
           the
           course
           of
           the
           Gospell
           for
           their
           own
           ends
           ,
           not
           permitting
           any
           to
           preach
           the
           Gospell
           without
           concurrence
           in
           opinion
           with
           them
           ,
           when
           as
           Paul
           rejoiced
           that
           Christ
           was
           preached
           ;
           though
           it
           added
           affliction
           to
           his
           bonds
           ,
           Phil.
           1.
           18.
           what
           my
           desire
           was
           in
           the
           
             Prologue
             of
             my
             Examen
          
           ,
           is
           still
           ,
           that
           
             we
             may
             give
             one
             another
             the
             right
             hand
             of
             fellowship
             ,
             and
             stand
             fast
             in
             one
             mind
             in
             the
             truth
             of
             the
             Gospell
             ,
             and
             cleare
             the
             truth
             of
             God
             to
             the
             people
             whose
             eyes
             are
             upon
             us
             .
             I
          
           may
           call
           God
           to
           witnesse
           that
           my
           ayme
           in
           making
           and
           publishing
           my
           Treatises
           ,
           was
           the
           benefit
           of
           the
           Assembly
           by
           making
           knowne
           to
           them
           reasons
           why
           the
           Doctrine
           of
           the
           Directory
           should
           be
           better
           examined
           ,
           which
           would
           be
           their
           honour
           :
           if
           they
           disclaim
           me
           ,
           reject
           me
           ,
           repay
           evill
           for
           good
           ,
           I
           hope
           God
           will
           help
           me
           to
           bear
           it
           ,
           and
           to
           love
           them
           still
           ,
           and
           joyn
           with
           them
           in
           promoting
           the
           work
           of
           Christ
           ;
           notwithstanding
           I
           meet
           with
           discouragements
           where
           I
           assured
           my selfe
           greatest
           encouragement
           .
        
         
           To
           conclude
           ;
           as
           the
           case
           now
           stands
           ,
           I
           know
           not
           into
           what
           corner
           of
           the
           〈…〉
           world
           God
           may
           carry
           me
           ,
           nor
           how
           I
           may
           be
           accommodated
           to
           publish
           any
           thing
           more
           either
           in
           this
           of
           Infant-baptisme
           ,
           or
           any
           other
           point
           of
           sacred
           knowledge
           ;
           it
           is
           not
           a
           little
           comfort
           to
           me
           that
           I
           have
           framed
           this
           Apology
           ,
           it
           shal
           be
           my
           witnesse
           in
           time
           to
           come
           that
           I
           have
           sought
           unity
           with
           truth
           ;
           and
           as
           I
           have
           made
           it
           my
           busines
           to
           preserve
           purity
           of
           doctrine
           ,
           so
           I
           shal
           stil
           
           though
           I
           have
           neither
           found
           recompence
           nor
           help
           considerable
           from
           men
           ,
           but
           rather
           am
           likely
           to
           meet
           with
           a
           consumption
           of
           estate
           ,
           &
           a
           shortning
           of
           my
           dayes
           .
           However
           things
           succeed
           ,
           I
           shall
           request
           that
           they
           that
           can
           pray
           ,
           would
           beg
           for
           me
           that
           I
           may
           doe
           nothing
           against
           the
           truth
           ,
           but
           for
           the
           truth
           ;
           and
           for
           the
           Churches
           of
           Christ
           ,
           that
           the
           Pastors
           and
           teachers
           in
           them
           may
           take
           heed
           of
           bending
           their
           wits
           to
           maintaine
           what
           the
           prime
           reformers
           ,
           and
           Churches
           ordered
           by
           them
           have
           avouched
           ,
           rather
           then
           impartially
           and
           throughly
           to
           examine
           their
           doctrine
           ,
           which
           as
           it
           is
           a
           great
           sin
           of
           making
           other
           masters
           then
           Christ
           ,
           so
           it
           is
           a
           cause
           of
           most
           mischievous
           rents
           and
           contentions
           .
        
         
           FINIS
           .
        
      
       
         
         
           A
           Postscript
           ,
           wherein
           is
           a
           reply
           to
           Mr.
           Blakes
           answer
           to
           my
           letter
           .
        
         
           
             Reader
             .
          
        
         
           BE
           pleased
           to
           take
           notice
           ,
           
           that
           whereas
           I
           say
           p.
           21.
           of
           this
           
             Apology
             .
             Molin
             in
             his
             Epistle
             to
             Bishop
             Andr●w●●
             (
             if
             my
             memory
             deceive
             me
             not
             )
             confessed
             is
             to
             have
             been
             〈◊〉
             ipsis
             Apostorum
             temporib●●
             ,
          
           meeting
           since
           the
           printing
           of
           that
           passage
           ,
           with
           the
           booke
           I
           find
           that
           in
           that
           Epistle
           he
           only
           confessed
           it
           to
           have
           been
           
             a
             secule
             Apostolis
             proximo
          
           ,
           but
           
             Bishop
             Andrewes
          
           saith
           ,
           he
           had
           put
           out
           that
           which
           elswhere
           he
           said
           
             ab
             Apostolorum
             sicul●
          
           .
           Whence
           my
           mistake
           of
           memory
           conceiving
           he
           had
           said
           it
           there
           ,
           which
           he
           said
           elswhere
           ,
           but
           altered
           it
           in
           that
           Epistle
           .
           2.
           
           That
           though
           I
           had
           seen
           most
           of
           the
           latter
           part
           of
           Mr.
           
             Blakes
             answer
             to
             my
             letter
          
           have
           dayes
           before
           ,
           yet
           I
           had
           not
           the
           whole
           booke
           till
           Aug.
           3.
           1646
           ,
           at
           which
           time
           the
           tenth
           s●eet
           of
           this
           Apology
           was
           printing
           off
           ;
           and
           therefore
           I
           cannot
           give
           thee
           so
           large
           〈◊〉
           on
           it
           ,
           as
           I
           desired
           to
           doe
           ;
           yet
           I
           have
           thought
           it
           〈◊〉
           say
           thus
           much
           in
           this
           streight
           of
           time
           ,
           as
           not
           knowing
           how
           I
           may
           be
           here●●
           fitted
           to
           write
           any
           more
           .
        
         
           The
           Book
           is
           ●hered
           with
           a
           preface
           of
           Mr.
           Calmys
           and
           Mr.
           〈◊〉
           ,
           
           in
           which
           they
           say
           .
           
             The
             right
             of
             Infants
             to
             baptisme
             is
             ear●●
             strongly
             by
             〈◊〉
             arguments
             ,
             if
             leg
             it
             〈◊〉
             couse
             quener
             can
             make
             a
             〈◊〉
             evidence
             .
          
           To
           which
           I
           say
           ,
           that
           Master
           Marshals
           first
           argument
           is
           accounted
           the
           strongest
           ,
           and
           that
           is
           far
           from
           being
           〈◊〉
           ,
           as
           hath
           been
           shewed
           above
           .
        
         
           They
           say
           The
           〈◊〉
           of
           the
           Church
           in
           all
           ages
           in
           baptizing
           them
           is
           〈◊〉
           by
           such
           unde●●
           testimonies
           of
           credible
           witnesses
           ,
           
           that
           he
           that
           doth
           not
           see
           it
           may
           well
           be
           called
           
             Strabo
             ,
             that
             is
             ,
             goggle
             eyed
             .
          
        
         
           How
           true
           this
           is
           the
           Reader
           may
           perceive
           by
           the
           Examen
           of
           Master
           
             Marshals
             Sermon
          
           ,
           and
           this
           Apology
           .
           The
           best
           or
           rather
           only
           witnesse
           of
           ancients
           for
           such
           a
           practise
           is
           August●n
           concerning
           whom
           how
           litle
           reason
           there
           is
           to
           count
           his
           speech
           and
           undiable
           hath
           been
           before
           declared
           here
           ,
           and
           in
           the
           Examen
           .
        
         
           They
           say
           of
           the
           Birth-priviledge
           of
           Master
           
             Blake
             :
             where
             thou
             shalt
             find
             the
             question
             so
             truely
             stated
             ,
             and
             set
             upon
             the
             right
          
           Basis
           ,
           
             and
             so
             well
             fortified
             ,
             that
             though
             there
             hath
             been
             a
             dust
             raised
             (
             by
             some
             who
             have
             a
             better
             faculty
             to
             raffle
             and
             intricate
             an
             argument
             than
             to
             wind
             it
             off
             )
             yet
             there
             is
             not
             the
             least
             wing
             of
             it
             routed
             .
          
           To
           this
           I
           say
           ,
           the
           state
           of
           the
           question
           hath
           small
           difficulty
           ,
           litle
           or
           no
           disagreement
           between
           me
           and
           Master
           Marshall
           ,
           and
           Master
           Geree
           ,
           and
           I
           thinke
           the
           like
           of
           others
           .
           If
           by
           the
           Basi●
           is
           meant
           Master
           
             Blakes
             observation
             pag.
          
           3.
           of
           the
           
             Birth-priviledge
             ,
             A
             people
             that
             enjoy
             Gods
             ordinances
             convey
             to
             their
             issue
             a
             〈◊〉
             to
             be
             reputed
             of
             a
             society
             that
             is
             holy
             ,
             to
             be
             numbred
             amongst
             not
             ●ncleane
             ,
             but
             holy
             .
          
           This
           observation
           is
           ambiguous
           ,
           it
           may
           be
           true
           in
           a
           sense
           ,
           that
           it
           so
           happens
           frequently
           ;
           but
           if
           it
           be
           meant
           in
           this
           sense
           ,
           that
           they
           convey
           by
           their
           generation
           of
           them
           a
           right
           of
           visible
           Church-membership
           ,
           and
           title
           to
           the
           initiall
           seale
           ,
           as
           it
           is
           usually
           called
           it
           is
           not
           true
           :
           which
           onely
           serves
           for
           the
           purpose
           .
           Now
           the
           wings
           by
           which
           that
           observation
           is
           fortifyed
           out
           of
           the
           new
           Testament
           ,
           (
           wherein
           the
           strength
           lyes
           )
           are
           Acts
           2.
           38.
           39.
           
           Rom.
           11.
           16
           ,
           17.
           1
           
           Pet.
           2.
           9.
           
           Gal.
           4.
           29.
           
           Gal.
           2.
           15.
           1
           
           Cor.
           7.
           14.
           now
           for
           three
           of
           these
           to
           wit
           1
           Pet.
           2.
           9.
           
           Gal.
           4.
           29.
           
           Gal.
           2.
           15.
           they
           flye
           of
           themselves
           ,
           the
           first
           expressely
           being
           spoken
           of
           them
           onely
           
             that
             beleeve
             ,
             v.
          
           7.
           the
           second
           to
           wit
           ,
           
             being
             born
             after
             the
             flesh
          
           ,
           cannot
           be
           understood
           as
           importing
           a
           priviledge
           or
           benefit
           ,
           it
           being
           spoken
           of
           persons
           to
           the
           worser
           sense
           ,
           and
           causing
           a
           casting
           ,
           out
           of
           the
           inheritance
           :
           the
           third
           is
           meant
           not
           of
           a
           Jew
           allusively
           so
           called
           ,
           but
           of
           
             a
             Jew
             by
             naturall
             generation
          
           ,
           opposed
           to
           a
           Gentile
           ,
           and
           so
           cannot
           be
           said
           of
           the
           children
           of
           believing
           Gentiles
           ;
           nor
           can
           all
           Master
           Blakes
           words
           keep
           them
           from
           running
           out
           of
           the
           field
           .
           The
           text
           Acts
           2.
           39.
           if
           it
           be
           understood
           (
           as
           it
           must
           )
           of
           the
           promise
           of
           saving
           graces
           by
           Christ
           cannot
           be
           verified
           of
           any
           but
           those
           that
           are
           called
           ,
           which
           it
           being
           confessed
           to
           limit
           the
           first
           ,
           
           branch
           of
           the
           Propposition
           ,
           and
           the
           last
           ,
           
             you
             ,
             and
             as
             many
             as
             are
             afarre
             off
          
           ;
           it
           is
           to
           mee
           against
           reason
           and
           truth
           that
           it
           should
           be
           left
           out
           in
           the
           middle
           ,
           that
           is
           ,
           that
           when
           it
           is
           said
           
             the
             promise
             is
             to
             you
             ,
             and
             to
             all
             that
             are
             afarre
             off
             being
             called
             ,
          
           it
           should
           be
           asserted
           in
           that
           branch
           that
           is
           between
           ,
           
             the
             promise
             is
             to
             your
             children
             whether
             called
             or
             not
             .
          
           Of
           Rom.
           11.
           16
           ,
           17.
           
           I
           have
           said
           sufficiently
           before
           .
           Of
           1
           Cor.
           7.
           14.
           somewhat
           also
           before
           :
           and
           intend
           more
           in
           this
           postscript
           .
           If
           Mr
           Calamy
           and
           Mr.
           Vines
           accuse
           me
           of
           
             raising
             a
             dust
          
           ,
           and
           raffling
           and
           
             intricating
             an
             argument
          
           (
           which
           I
           imagine
           they
           doe
           because
           
             the
             raising
             of
             a
             dust
          
           is
           Master
           Marshals
           phrase
           )
           they
           are
           answered
           in
           this
           Apology
           .
           My
           entring
           into
           the
           lists
           with
           Mr
           Marshall
           was
           not
           out
           of
           choice
           
             as
             valuing
             my self
          
           ,
           as
           they
           mistake
           ;
           but
           out
           of
           necessity
           lead
           thereto
           by
           providence
           of
           God.
           How
           well
           I
           have
           acquitted
           my selfe
           may
           appeare
           by
           the
           bringing
           of
           
             Master
             Marshall
          
           to
           many
           concessions
           which
           overthrow
           his
           first
           argument
           .
           Whether
           this
           answer
           of
           
             Master
             Blake
          
           be
           
             sinewy
             for
             argument
             ,
             I
          
           hope
           in
           time
           to
           examine
           .
           I
           conceive
           that
           to
           put
           the
           question
           upon
           the
           right
           Basis
           ,
           is
           to
           examine
           whether
           the
           formall
           reason
           why
           the
           Jewes
           were
           circumcised
           ,
           were
           their
           interest
           in
           the
           Covenant
           ?
           whether
           there
           be
           the
           same
           Church-state
           now
           that
           was
           then
           ?
           whether
           any
           command
           about
           the
           Jewes
           Sacraments
           now
           bind
           us
           ?
           But
           I
           passe
           to
           Mr
           
             Blakes
             answer
          
           .
        
         
           Mr
           Blake
           chargeth
           me
           with
           defect
           and
           neglect
           of
           charity
           .
           For
           the
           former
           I
           doe
           not
           take
           my
           writing
           to
           discover
           it
           ,
           what
           I
           shall
           deprehend
           I
           have
           failed
           in
           ,
           I
           shall
           I
           hope
           confesse
           to
           God
           ,
           and
           to
           
             Master
             Blake
          
           when
           we
           meet
           .
           My
           not
           speaking
           to
           
             Master
             Blake
          
           was
           ,
           because
           I
           presumed
           
             Master
             Marshall
          
           had
           acquainted
           him
           with
           the
           thing
           ,
           and
           the
           reason
           of
           printing
           my
           Treatises
           as
           they
           were
           is
           declared
           above
           .
           Why
           I
           would
           not
           take
           upon
           me
           the
           place
           of
           opponent
           in
           the
           dispute
           with
           my
           brethren
           I
           gave
           the
           reason
           ,
           because
           the
           argument
           would
           presently
           lead
           them
           to
           oppose
           ;
           this
           being
           al
           my
           argument
           against
           Infant-baptism
           that
           I
           could
           wel
           urge
           in
           dispute
           ,
           that
           it
           is
           not
           appointed
           by
           God
           ,
           and
           so
           presently
           upon
           one
           or
           two
           syllogismes
           they
           must
           become
           opponents
           again
           ,
           sith
           
             affirmanti
             incumbit
             probatio
          
           ;
           I
           sent
           not
           my
           Exercitation
           to
           my
           opponents
           because
           I
           was
           advised
           to
           send
           to
           the
           Committee
           ,
           named
           in
           the
           Prologue
           of
           my
           Examen
           ;
           the
           rest
           is
           answered
           in
           the
           Apology
           .
        
         
         
           To
           the
           point
           of
           antiquity
           in
           Ch.
           2.
           
           I
           thinke
           not
           needfull
           to
           adde
           any
           more
           here
           .
           To
           the
           third
           chapter
           sect
           .
           c.
           Master
           Blake
           because
           I
           said
           
             Examen
             pag.
          
           144.
           
             these
             I
             mention
             ,
             that
             you
             may
             see
             what
             stuffe
             Paedobaptists
             do
             feed
             the
             people
             with
             ,
          
           doth
           the●●
           against
           reason
           ,
           and
           charity
           inferre
           ,
           that
           
             I
             branded
             therein
             all
             the
             Ministers
             of
             Christ
             that
             ever
             held
             Infant-baptisme
             ,
          
           whereas
           my
           speech
           being
           indefinite
           should
           in
           such
           a
           contingent
           matter
           have
           been
           interpreted
           only
           as
           equipollent
           to
           a
           particular
           proposition
           ,
           〈◊〉
           the
           words
           were
           used
           onely
           of
           that
           Author
           ,
           and
           such
           as
           delivered
           like
           doctrine
           ,
           with
           particular
           exception
           of
           Master
           Marshall
           ,
           and
           many
           others
           there
           named
           .
           Passion
           I
           confesse
           was
           in
           me
           sometimes
           in
           writing
           my
           examen
           ,
           a
           mixt
           passion
           of
           griefe
           ,
           and
           indignation
           ,
           that
           Preachers
           of
           the
           Gospell
           should
           be
           so
           hard
           ,
           as
           then
           I
           found
           ,
           and
           saw
           likely
           would
           be
           more
           ;
           to
           their
           dissenting
           brethren
           upon
           such
           weake
           reasons
           .
           But
           such
           
             contu●●licus
             consurer
          
           and
           practises
           as
           Master
           Blakes
           sinister
           conceits
           p●t
           upon
           me
           I
           deny
           .
        
         
           To
           the
           second
           section
           I
           answer
           ,
           
           that
           I
           still
           conceive
           ,
           
             they
             that
             deny
             Infant-baptisme
             ,
             and
             grant
             originall
             sinne
             ,
             are
             〈◊〉
             necessitated
             to
             say
             that
             Infants
             perish
             in
             their
             births●●
             .
          
           It
           is
           true
           as
           Master
           Blake
           sayes
           ,
           they
           that
           will
           hold
           a
           certainty
           of
           the
           salvation
           of
           such
           Infants
           ,
           they
           must
           maintain
           a
           promise
           or
           covenant
           to
           them
           ;
           but
           such
           a
           covenant
           I
           deny
           to
           be
           made
           as
           assures
           salvation
           to
           the
           Infants
           of
           beleevers
           :
           and
           I
           have
           proved
           at
           large
           ,
           
             Examen
             part
          
           .
           3.
           
           §
           .
           4.
           there
           is
           not
           such
           a
           Covenant
           .
           If
           that
           Gen.
           17.
           7.
           be
           produceed
           I
           have
           proved
           that
           it
           was
           particularly
           spoken
           of
           Abrahams
           feed
           ,
           expounded
           Rom.
           9.
           8.
           not
           to
           be
           meant
           of
           his
           naturall
           feed
           ,
           but
           spirituall
           ,
           and
           therefore
           till
           it
           be
           proved
           that
           all
           Infants
           of
           believers
           dying
           in
           Infancy
           ,
           are
           Abrahams
           spirituall
           feed
           ;
           that
           promise
           will
           not
           inferre
           the
           certainty
           of
           their
           salvation
           .
           Therefore
           ,
           this
           is
           my
           judgement
           :
           that
           God
           will
           have
           us
           to
           suspend
           our
           judgement
           of
           this
           matter
           ,
           &
           to
           rest
           on
           the
           Apostles
           determination
           .
           Rom.
           9.
           18.
           
           But
           they
           that
           hold
           that
           there
           is
           no
           certainty
           of
           their
           salvation
           ,
           are
           not
           necessitated
           to
           hold
           a
           certainty
           of
           their
           perdition
           ,
           for
           there
           is
           a
           medium
           between
           both
           ,
           a
           hope
           though
           not
           certain
           ,
           yet
           probable
           ,
           and
           comfortable
           ,
           that
           the
           children
           of
           believers
           dying
           in
           their
           Infancy
           are
           saved
           ;
           taken
           from
           some
           generall
           indefinite
           promises
           :
           the
           favour
           of
           God
           to
           the
           parents
           ,
           and
           the
           experience
           that
           in
           all
           
           ages
           hath
           been
           had
           of
           his
           mercifull
           dealing
           with
           the
           children
           of
           his
           servants
           ;
           all
           which
           cannot
           be
           said
           of
           the
           Infants
           of
           Infidels
           ,
           though
           on
           the
           other
           side
           we
           must
           not
           so
           exclude
           the
           Infants
           of
           Infidels
           ,
           as
           to
           affirme
           that
           none
           of
           them
           are
           saved
           .
           For
           though
           the
           Gentiles
           were
           
             without
             hope
             Ephes
          
           .
           2.
           12.
           in
           respect
           of
           the
           body
           of
           them
           ,
           yet
           now
           and
           then
           God
           called
           some
           ,
           as
           Rab●●
           out
           of
           the
           visible
           Ch●●ch
           ,
           and
           therefore
           we
           may
           not
           determine
           universally
           that
           out
           of
           the
           visible
           Church
           there
           is
           no
           sal●●tion
           at
           all
           :
           but
           leave
           this
           to
           Gods
           free-will
           .
           It
           doth
           not
           〈◊〉
           follow
           ,
           
             tha●
             beathens
             have
             equall
             hopes
             of
             sal●●●ion
             with
             Infants
             of
             〈…〉
             .
          
           For
           though
           they
           have
           not
           hopes
           from
           their
           innocency
           in
           themselves
           ,
           or
           certaine
           interest
           in
           Christ
           ;
           yet
           they
           have
           more
           probable
           hopes
           of
           interest
           in
           Christ
           upon
           the
           g●●●ds
           〈…〉
           .
           And
           thus
           is
           that
           section
           answered
           .
        
         
           The
           fourth
           chapter
           is
           about
           my
           censure
           of
           his
           argument
           from
           Gal.
           
           41
           ▪
           29.
           as
           containing
           very
           grosse
           passages
           .
           He
           ace●seth
           me
           as
           one
           
             that
             intended
             not
             any
             〈…〉
          
           ,
           because
           I
           bring
           but
           one
           branch
           of
           the
           〈◊〉
           in
           his
           argument
           ,
           and
           yet
           call
           it
           his
           medium
           ,
           But
           ●ith
           I
           intended
           not
           a
           full
           answer
           to
           him
           but
           to
           Master
           Marshall
           it
           was
           enough
           that
           I
           onely
           reci●ed
           that
           in
           which
           was
           indeed
           the
           strength
           of
           his
           argument
           ,
           which
           was
           that
           
             birth
             after
             the
             flesh
          
           ,
           ascribed
           to
           some
           
             now
             ,
             Gal.
          
           4.
           29.
           imports
           a
           
             priviledge
             ,
             〈…〉
             Church
             int●●st
             to
             〈…〉
             the
             bos●●
             of
             the
             Church
             of
             Christians
             .
          
           In
           saying
           this
           was
           very
           grosse
           ,
           I
           sayed
           no
           more
           then
           that
           which
           was
           right
           :
           the
           Apostle
           opposing
           persons
           borne
           after
           the
           flesh
           ,
           to
           them
           that
           are
           borne
           after
           the
           spirit
           ,
           to
           be
           cast
           out
           ,
           and
           not
           to
           inherit
           .
           But
           sayes
           Master
           
             Bl●ke
             ,
             you
             shut
             out
             the
             literall
             sense
             of
             birth
             after
             the
             flesh
             ,
             both
             from
             the
             history
             ,
             and
             parallel
             ,
             and
             bring
             a●
             allagericall
             〈◊〉
             in
             both
             ,
             when
             the
             〈◊〉
             in
             the
             text
             is
             evident
             .
          
           I
           answer
           ,
           I
           shut
           not
           out
           the
           literall
           sense
           from
           the
           history
           ,
           but
           from
           the
           parallel
           ;
           and
           that
           i●
           so
           farre
           from
           being
           contrary
           to
           the
           text
           ,
           that
           it
           is
           expresly
           said
           ,
           these
           things
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           〈◊〉
           .
           But
           he
           further
           objects
           :
           
             you
             make
             birth
             after
             the
             flesh
             ,
             and
             birth
             of
             the
             spirit
             ,
             two
             contradistinct
             species
             of
             births
             ,
             that
             both
             cannot
             be
             incident
             〈…〉
             it
             is
             the
             distribution
             of
             a
             subject
             〈…〉
          
           I
           answer
           ,
           I
           make
           them
           not
           onely
           contradistinct
           ,
           but
           also
           contra●●
           ;
           and
           I
           deny
           
             that
             it
             is
             a
             distribution
             〈…〉
          
           For
           them
           
           the
           same
           person
           should
           be
           both
           borne
           after
           the
           flesh
           and
           after
           the
           spirit
           .
           which
           I
           would
           tell
           Master
           Blake
           to
           be
           very
           absurd
           ,
           but
           that
           I
           would
           give
           him
           no
           more
           occasion
           to
           say
           I
           do
           
             insult
             ,
             whoop
             ,
             and
             jeere
             ,
          
           which
           he
           unjustly
           chargeth
           on
           me
           .
           And
           for
           that
           he
           saith
           ,
           that
           
             Isaack
             was
             borne
             after
             the
             flesh
             ,
          
           (
           though
           it
           be
           true
           ,
           he
           was
           so
           in
           the
           two
           senses
           Master
           Blake
           mentions
           which
           are
           nothing
           to
           this
           place
           of
           the
           Apostle
           )
           it
           is
           untrue
           in
           the
           Apostles
           sense
           ,
           for
           then
           he
           should
           be
           the
           child
           of
           the
           bondmayd
           ;
           not
           by
           promise
           ,
           a
           persecutor
           to
           be
           cast
           out
           not
           to
           inherit
           ,
           and
           a
           type
           of
           legall
           justiciaries
           belonging
           to
           the
           covenant
           in
           mount
           Sinai
           ,
           for
           all
           these
           things
           are
           true
           of
           him
           that
           is
           borne
           after
           the
           flesh
           ,
           Gal.
           4
           ,
           22
           ,
           &c.
           
           
             But
             the
             Apostle
             doth
             not
             say
             ,
             that
             they
             are
             cast
             out
             ,
             but
             mentions
             a
             command
             of
             casting
             them
             out
             .
          
           As
           if
           Gods
           dictum
           were
           not
           factum
           :
           if
           they
           were
           not
           cast
           out
           ,
           why
           doth
           the
           Apostle
           alleage
           that
           text
           ?
           
             But
             they
             are
             in
             the
             Church
             ,
             otherwise
             they
             could
             not
             be
             cast
             out
             .
          
           I
           answer
           ,
           I
           deny
           not
           but
           legall
           institiaries
           may
           be
           in
           the
           visible
           Church
           ,
           as
           Ishmael
           in
           Abrahams
           house
           ;
           though
           the
           Apostle
           make
           the
           parallel
           only
           in
           the
           casting
           out
           that
           they
           might
           not
           inherit
           ,
           but
           if
           Master
           Blake
           would
           gather
           any
           thing
           hence
           for
           his
           purpose
           ,
           he
           must
           prove
           that
           the
           Apostle
           makes
           some
           to
           be
           in
           the
           visible
           Church
           ,
           by
           vertue
           of
           being
           borne
           after
           the
           flesh
           as
           their
           prerogative
           ,
           which
           is
           as
           wide
           from
           the
           Apostles
           meaning
           ,
           as
           East
           &
           West
           .
           But
           saith
           
             Master
             Blake
             where
             I
             pray
             you
             ,
             do
             I
             make
             suoh
          
           Abrahams
           
             seed
             ?
             it
             is
             no
             grosse
             errour
             of
             mine
             ,
             but
             a
             grosse
             device
             or
             calumny
             of
             yours
             .
          
           I
           answer
           ,
           his
           words
           [
           
             if
             there
             yet
             remaine
             in
             the
             bosome
             of
             the
             Church
             children
             borne
             after
             the
             flesh
             ,
             so
             that
             distinction
             of
             births
             (
             as
             applied
             to
          
           Abrahams
           
             seed
             )
             still
             hath
             place
             amongst
             beleeving
             Christians
          
           ]
           
           shew
           that
           he
           applied
           birth
           of
           the
           flesh
           to
           Abrahams
           seed
           ,
           else
           why
           are
           those
           words
           put
           in
           [
           
             at
             applied
             to
          
           Abrahams
           seed
           ]
           but
           to
           shew
           a
           double
           seed
           of
           Abraham
           ,
           one
           borne
           after
           the
           flesh
           ,
           which
           is
           all
           one
           with
           the
           Apostle
           as
           legall
           institiaries
           ,
           another
           borne
           after
           the
           spirit
           ,
           which
           is
           all
           one
           as
           bebeleevers
           ?
           so
           that
           this
           is
           Master
           Blakes
           tergiversation
           ,
           not
           my
           calumny
           .
        
         
           In
           The
           fifth
           chapter
           Mr
           Blake
           complaines
           ,
           that
           I
           take
           
             more
             paines
             then
             needs
             to
             find
             out
             Master
          
           Marshals
           
             meaning
             in
             his
             second
             conclusion
          
           ,
           and
           after
           .
           
             And
             indeed
             I
             never
             saw
             a
             learned
             man
             so
             run
             himselfe
             into
             a
             maze
             needlesly
             ,
             as
             you
             in
             this
             discourse
             do
             ;
             being
             at
             a
             
             stand
             ;
             you
             say
             ,
             whether
             Master
          
           Marshall
           
             meanes
             a
             covenant
             of
             grace
             ,
             or
             outward
             ordinances
             ,
             as
             though
             these
             two
             were
             opposite
             ,
             and
             priviledge
             of
             ordinances
             were
             not
             of
             grace
             ,
             or
             that
             saving
             grace
             could
             be
             had
             ,
             in
             Gods
             ordinary
             way
             ,
             without
             this
             priviledge
             .
          
           To
           acquit
           my selfe
           of
           this
           imputation
           ,
           I
           say
           ,
           that
           it
           was
           very
           necessary
           to
           take
           that
           paines
           I
           did
           ,
           to
           bring
           my selfe
           out
           of
           that
           maze
           which
           I
           had
           not
           run
           my selfe
           into
           ;
           but
           the
           confusednesse
           and
           ambiguity
           of
           Master
           Marshals
           expressions
           lead
           me
           into
           .
           Master
           Marshall
           had
           made
           this
           the
           anteceedent
           in
           his
           first
           argument
           ,
           
             The
             Infants
             of
             beleeving
             parents
             are
             faederati
             ,
             or
             within
             the
             covenant
             of
             grace
          
           ;
           This
           I
           conceived
           to
           be
           the
           same
           with
           his
           second
           conclusion
           ,
           though
           against
           the
           rule
           of
           dispute
           he
           varies
           the
           terme
           [
           
             faederati
             ,
             or
             within
             the
             covenant
             of
             grace
          
           ]
           into
           this
           ,
           [
           
             he
             would
             have
             to
             be
             accounted
             his
             ,
             to
             belong
             to
             him
             ,
             to
             his
             Church
             and
             family
             ,
             and
             not
             to
             the
             Devils
          
           ]
           which
           I
           do
           not
           take
           to
           be
           equipollent
           .
           This
           necessitated
           me
           to
           shew
           the
           many
           senses
           of
           his
           words
           ,
           and
           to
           take
           paines
           to
           find
           out
           his
           meaning
           ;
           else
           I
           ,
           knew
           not
           what
           to
           deny
           ,
           or
           what
           to
           grant
           .
           Now
           ,
           to
           clear
           the
           matter
           :
           when
           it
           is
           said
           ,
           
             Infants
             of
             beleevers
             are
             faederati
             ,
             or
             in
             the
             covenant
             of
             grace
             ,
          
           this
           may
           be
           understood
           three
           wayes
           .
           1
           
             They
             are
             in
             the
             covenant
             of
             grace
          
           by
           their
           owne
           act
           of
           covenanting
           ,
           because
           they
           promise
           the
           performance
           of
           the
           condition
           on
           their
           part
           ,
           and
           this
           sense
           is
           manifestly
           false
           ;
           and
           yet
           when
           Master
           Marshall
           sayes
           
             they
             are
             to
             be
             accounted
             covenanters
             ,
          
           he
           speakes
           as
           if
           he
           meant
           so
           :
           For
           what
           is
           a
           covenanter
           but
           he
           that
           makes
           a
           promise
           ?
           2
           They
           are
           in
           the
           covenant
           of
           grace
           by
           the
           administratours
           act
           ,
           because
           he
           gives
           them
           the
           seale
           of
           the
           covenant
           ;
           but
           then
           the
           second
           conclusion
           should
           be
           ,
           they
           are
           baptized
           or
           to
           be
           baptized
           ,
           now
           this
           being
           the
           same
           with
           the
           antecedent
           of
           Master
           Marshals
           first
           argument
           ,
           his
           argument
           must
           be
           thus
           ;
           Infants
           of
           beleevers
           are
           baptized
           ,
           or
           to
           be
           baptized
           ,
           ergo
           they
           are
           to
           be
           baptized
           ,
           which
           is
           meerly
           to
           trifle
           :
           and
           yet
           as
           I
           shewed
           above
           ,
           this
           is
           the
           effect
           of
           Master
           Marshals
           arguing
           ,
           who
           will
           have
           his
           second
           conclusion
           ,
           and
           antecedent
           understood
           
             of
             the
             outward
             covenant
          
           ,
           as
           he
           cals
           it
           .
           3
           They
           are
           in
           the
           covenant
           of
           grace
           by
           Gods
           act
           of
           promise
           ,
           and
           this
           is
           that
           which
           Master
           Marshall
           should
           have
           said
           ,
           if
           he
           would
           have
           spoken
           plainly
           without
           equivocation
           ,
           God
           by
           his
           promise
           to
           the
           Infants
           of
           beleevers
           puts
           them
           in
           the
           covenant
           of
           grace
           ,
           or
           he
           accounts
           them
           
           
           
           
           
           in
           the
           covenant
           of
           grace
           ,
           because
           he
           hath
           promised
           grace
           〈◊〉
           them
           ,
           and
           not
           have
           said
           God
           would
           have
           them
           accounted
           his
           by
           us
           ,
           by
           giving
           them
           the
           outward
           covenant
           ,
           as
           he
           calls
           it
           .
           Now
           ,
           if
           he
           affirme
           this
           ,
           that
           God
           hath
           promised
           grace
           to
           Infants
           of
           beleevers
           ,
           this
           grace
           is
           either
           saving
           grace
           ,
           or
           outward
           ordinances
           .
           But
           saith
           Master
           
             Blake
             these
             are
             not
             opposite
             ,
             but
             sub●●dinate
             .
          
           Be
           it
           so
           ,
           yet
           they
           are
           distinct
           ,
           and
           the
           promise
           of
           the
           one
           is
           not
           a
           promise
           of
           the
           other
           :
           the
           promise
           of
           the
           Word
           and
           Sacraments
           ,
           is
           not
           a
           promise
           of
           the
           Spirit
           .
           Now
           here
           was
           the
           doubt
           ,
           whether
           Master
           Marshall
           affirme
           a
           promise
           of
           saving
           grace
           to
           beleevers
           Infants
           ,
           or
           of
           outward
           ordinances
           .
           I
           said
           neither
           was
           true
           ,
           yet
           the
           former
           was
           more
           agreeable
           to
           his
           meaning
           .
           To
           prove
           this
           I
           alleaged
           ,
           that
           though
           sometimes
           Master
           Marshall
           ,
           Master
           Blake
           and
           others
           spake
           more
           warily
           ,
           (
           in
           which
           I
           dealt
           candidly
           with
           Master
           Blake
           ,
           reciting
           his
           expresse
           words
           full
           enough
           for
           the
           purpose
           )
           yet
           I
           said
           most
           of
           Mr.
           Marshals
           and
           others
           expressions
           ,
           and
           one
           expression
           of
           Master
           Blake
           spake
           as
           if
           they
           meant
           that
           God
           had
           made
           a
           covenant
           ,
           or
           promise
           of
           saving
           grace
           .
           And
           to
           prove
           it
           to
           be
           their
           meaning
           :
           produced
           their
           allegation
           of
           these
           textes
           ,
           Acts
           2.
           39.
           
           Gen.
           17.
           7.
           
           Matt.
           19.
           14.
           which
           are
           to
           be
           understood
           of
           saving
           grace
           ,
           and
           that
           otherwise
           the
           seale
           would
           be
           put
           to
           a
           blanke
           ,
           and
           that
           Master
           Blake
           saith
           ,
           
             God
             promiseth
             to
             be
             a
             God
             in
             covenant
             to
             his
             and
             their
             seed
             ,
             which
             people
             in
             covenant
             have
             also
             a
             promise
             from
             him
             of
             the
             Spirit
             .
          
           Now
           what
           sayes
           Master
           Blake
           to
           this
           ,
           he
           denyes
           not
           that
           these
           texts
           speake
           of
           a
           promise
           of
           saving
           grace
           ,
           but
           askes
           me
           
             how
             's
             they
             are
             meant
             ,
             whether
             absolutely
             or
             immediately
             ?
          
           and
           then
           fastens
           upon
           me
           an
           assertion
           that
           is
           none
           of
           mine
           ,
           and
           I
           beleeve
           wrongs
           Master
           Blackwood
           too
           .
           But
           herein
           Master
           Blake
           goes
           from
           the
           businesse
           ,
           and
           instead
           of
           a
           respondent
           becomes
           a
           poser●●
           proved
           these
           texts
           alleaged
           by
           them
           for
           Infants
           being
           in
           the
           covenant
           of
           grace
           speake
           of
           a
           promise
           of
           saving
           grace
           ,
           and
           therefore
           if
           Master
           Marshall
           meane
           not
           that
           the
           covenant
           of
           saving
           grace
           is
           made
           to
           a
           beleevers
           child
           ,
           these
           texts
           are
           alleged
           to
           no
           purpose
           by
           him
           .
           This
           is
           no
           place
           to
           answer
           Mr.
           Blakes
           unpertinent
           questions
           ;
           which
           he
           propounds
           to
           me
           as
           supposing
           that
           because
           I
           said
           ,
           
             the
             texts
             are
             plainely
             meant
             of
             saving
             graces
             ,
          
           therefore
           I
           had
           affirmed
           the
           Jewes
           and
           all
           their
           seed
           had
           an
           absolute
           ,
           promise
           of
           a
           saving
           grace
           :
           let
           Master
           Blake
           tell
           us
           
           whether
           in
           alleaging
           Gen.
           17.
           7.
           
           Acts
           2.
           39.
           for
           infants
           of
           beleevers
           being
           in
           the
           Covenant
           ,
           he
           understand
           not
           those
           texts
           of
           a
           promise
           of
           saving
           grace
           ,
           which
           is
           all
           I
           there
           contend
           for
           .
           As
           for
           Mat.
           19.
           14.
           it
           is
           pl●●●ly
           meant
           of
           the
           kingdome
           of
           glory
           ;
           Luk.
           18
           ,
           16.
           17
           
           Mark.
           10.
           14
           ,
           15.
           
           And
           for
           the
           speech
           
             of
             sealing
             to
             a
             blanke
             ,
             &c.
             
          
           Whether
           it
           be
           true
           or
           false
           it
           was
           not
           materiall
           to
           my
           purpose
           ;
           but
           whether
           it
           shew
           that
           he
           users
           of
           it
           assert
           a
           promise
           of
           saving
           grace
           to
           beleevers
           .
           Mr
           Blake
           upon
           a
           mistake
           ,
           that
           I
           had
           set
           down
           sundry
           things
           as
           my
           assertions
           chargeth
           〈◊〉
           as
           
             using
             Bellarmines
             argument
          
           ,
           and
           s●ts
           down
           his
           own
           answer
           out
           of
           Amesius
           ,
           besides
           the
           b●sines
           who
           onely
           alleaged
           other
           mens
           speeches
           to
           shew
           their
           meaning
           .
           As
           for
           his
           own
           speech
           he
           endeavours
           to
           make
           it
           good
           ,
           which
           for
           present
           was
           not
           excepted
           against
           ,
           but
           onely
           alleaged
           to
           to
           shew
           that
           even
           Mr
           Blake
           asserts
           a
           promise
           of
           saving
           grace
           to
           〈◊〉
           of
           beleevers
           ,
           for
           a
           promise
           of
           the
           Spirit
           is
           such
           .
           But
           saith
           Mr
           
             Blake
             ,
             Some
             promises
             〈◊〉
             suppose
             a
             condition
             :
             such
             is
             the
             promise
             of
             the
             Spirit
             〈◊〉
             here
             I
             understand
             it
             ,
             and
             you
             may
             see
             in
             Christs
             words
          
           John
           7.
           39.
           
             in
             the
             Apostle
             〈◊〉
             ;
             Ephes
             .
          
           1.
           13.
           
           To
           which
           I
           say
           that
           it
           is
           true
           of
           the
           speciall
           gifts
           of
           the
           Spirit
           ,
           or
           the
           increase
           ,
           or
           comforts
           ,
           or
           assurance
           of
           the
           Spirit
           ;
           as
           John
           7.
           39.
           
           Ephes
           .
           1.
           13.
           they
           suppose
           a
           condition
           ,
           but
           if
           hee
           meane
           it
           of
           the
           regenerating
           work
           of
           the
           Spirit
           ,
           (
           as
           the
           words
           lead
           me
           to
           conceive
           he
           meant
           )
           then
           the
           promise
           of
           the
           Spirit
           hath
           no
           condition
           ,
           as
           Doctor
           〈◊〉
           proves
           in
           many
           places
           particularly
           .
           
             The
             Synod
             of
             Dort
             ●●d
             Arl●
             ,
             &c.
             part
             .
          
           3.
           
           Sect.
           6.
           and
           it
           is
           cleare
           ,
           for
           if
           God
           have
           promised
           regenerating
           grace
           upon
           condition
           ,
           that
           condition
           must
           be
           performed
           either
           by
           himselfe
           or
           by
           the
           person
           to
           whom
           it
           is
           ●●●ised
           ;
           if
           the
           condition
           he
           to
           be
           performed
           by
           himselfe
           .
           it
           is
           all
           one
           with
           an
           absolute
           promise
           ;
           if
           by
           the
           person
           to
           whom
           it
           is
           promised
           ,
           then
           something
           may
           be
           done
           by
           a
           man
           that
           may
           procure
           Gods
           grace
           ,
           and
           so
           
             gratia
             Dei
             datur
             secundum
             merita
             nostra
             ,
          
           which
           is
           Palagi●●sme
           .
           Now
           they
           that
           say
           the
           Covenant
           of
           grace
           in
           respect
           of
           saving
           graces
           is
           made
           to
           a
           beleevers
           seed
           ;
           must
           either
           exclude
           the
           〈◊〉
           promise
           in
           the
           Covenant
           of
           grace
           ,
           Heb.
           8.
           10
           
             of
             〈◊〉
             God
             〈◊〉
             their
             hearts
             ,
          
           without
           which
           he
           is
           not
           their
           God
           ;
           or
           else
           hold
           that
           promise
           absolute
           ,
           &
           so
           al
           infants
           of
           beleivers
           〈◊〉
           be
           〈…〉
           saved
           .
           Yet
           that
           this
           is
           the
           common
           doctrine
           ,
           〈◊〉
           beleevers
           children
           have
           a
           promise
           of
           saving
           graces
           ,
           is
           manifest
           
           in
           that
           from
           hence
           they
           assert
           the
           certainty
           of
           their
           salvation
           if
           they
           dye
           in
           infancy
           ,
           not
           considering
           that
           if
           God
           have
           made
           such
           a
           promise
           to
           a
           beleevers
           seed
           ,
           it
           will
           as
           well
           assure
           the
           salvation
           of
           a
           beleevers
           seed
           in
           old
           age
           as
           infancy
           ;
           sith
           in
           old
           age
           they
           are
           their
           seed
           ,
           and
           the
           promise
           in
           respect
           of
           regenerating
           grace
           ,
           which
           brings
           with
           it
           all
           the
           rest
           ,
           must
           needs
           be
           absolute
           .
           And
           therefore
           the
           promises
           Deut.
           30.
           6.
           
           Isai
           .
           54.
           13.
           and
           such
           like
           must
           be
           restrained
           to
           the
           elect
           as
           our
           Saviour
           doth
           ;
           John
           6.
           45.
           
           
             &
             Gen.
          
           17.
           47.
           is
           expounded
           by
           
             Paul
             ,
             Rom
          
           9.
           8.
           
           I
           had
           said
           Mr
           
             Marshals
             words
             must
             be
             understood
             as
             the
             words
             of
             the
             Directory
             ,
             the
             promise
             is
             made
             to
             beleevers
             and
             their
             seed
          
           ;
           which
           is
           to
           be
           meant
           of
           the
           promise
           of
           saving
           grace
           .
           Mr
           Blake
           conceives
           
             the
             meaning
             to
             be
             of
             the
             promises
             mentioned
             ,
             that
             they
             are
             the
             grace
             promised
             ,
          
           but
           I
           perceive
           he
           did
           not
           or
           would
           not
           understand
           my
           words
           :
           I
           did
           not
           speak
           of
           the
           word
           [
           promises
           ]
           in
           the
           direction
           for
           petition
           ,
           that
           Mr
           Marshals
           conclusion
           must
           interpreted
           by
           it
           ;
           but
           of
           the
           word
           [
           promise
           ]
           in
           that
           assertion
           in
           the
           doctrinall
           part
           [
           
             the
             promise
             is
             made
             to
             beleevers
             and
             their
             seed
          
           ]
           which
           cannot
           be
           interpreted
           of
           the
           thing
           promised
           ;
           but
           Gods
           act
           of
           promise
           ,
           which
           is
           said
           to
           be
           made
           ,
           to
           wit
           by
           him
           :
           afore
           the
           promised
           is
           obtained
           .
           So
           that
           this
           new
           devise
           will
           not
           serve
           the
           words
           of
           the
           Directory
           .
        
         
           I
           had
           said
           .
           
             And
             that
             in
             that
             Covenant
          
           (
           Gen.
           17.
           7.
           
           )
           
             should
             be
             a
             promise
             to
             us
             beleeving
             Gentiles
          
           (
           which
           words
           Mr
           Blake
           leaves
           out
           in
           the
           repetition
           )
           
             that
             to
             our
             seed
             should
             be
             conferred
             visible
             Church-priviledges
             ,
             &c.
             is
             but
             a
             dream
             ,
             &c.
          
           to
           this
           saith
           M.
           
             Bl.
             This
             objection
             riseth
             up
             against
             God
             himselfe
             ,
             rather
             then
             any
             one
             of
             your
             adversaries
             .
          
           But
           how
           this
           should
           rise
           up
           against
           God
           ,
           Mr
           Blake
           neither
           doth
           nor
           can
           shew
           :
           Mr
           Blake
           seems
           to
           runne
           to
           his
           old
           shift
           ,
           that
           God
           promiseth
           Church-priviledges
           upon
           condition
           .
           If
           so
           ,
           
             Cede
             conditionem
          
           .
           Let
           Mr
           Blake
           set
           down
           that
           condition
           ,
           and
           I
           doubt
           not
           but
           either
           to
           force
           him
           to
           confesse
           that
           the
           reason
           of
           the
           preaching
           the
           Gospell
           to
           some
           &
           their
           being
           visible
           members
           ,
           is
           something
           in
           man
           which
           will
           be
           Pelagianisme
           ,
           or
           else
           Gods
           promise
           is
           absolute
           ;
           and
           so
           God
           not
           keeping
           it
           shall
           be
           guilty
           of
           Faith-breaking
           .
           
             Master
             Marshall
             ,
             pag.
          
           127.
           of
           his
           Defence
           accuseth
           me
           that
           
             I
             sometimes
             say
             that
          
           Gen.
           17.
           7.
           
             was
             a
             promise
             peculiar
             to
          
           Abraham
           ,
           
             at
             other
             times
             it
             was
             at
             the
             utmost
             to
             be
             extended
             no
             further
             then
             to
          
           Abraham
           Isaac
           and
           Jacob
           ,
           
             to
             have
             their
             posterity
             (
             as
             born
             of
             them
             )
             
             to
             belong
             to
             the
             visible
             Church
             .
          
           But
           
             Master
             Marshall
          
           wrongs
           me
           ,
           I
           have
           neither
           of
           these
           Propositions
           in
           either
           of
           my
           Treatises
           ;
           what
           I
           conceive
           of
           it
           I
           have
           set
           down
           plainly
           ,
           
             Exercit.
             pag.
          
           2.
           3.
           
           But
           
             Master
             Marshall
             would
             have
             the
             promise
             ,
             I
             will
             be
             the
             God
             of
             thy
             seed
             as
             promising
             visible
             Church-membership
             to
             belong
             to
             the
             naturall
             seed
             of
             every
             beleever
             .
          
           1.
           
             because
             the
             Covenant
             was
             made
             to
             him
             for
             his
             Faiths
             sake
             .
             Ans
             .
          
           if
           that
           were
           the
           motive
           ,
           yet
           it
           followes
           not
           the
           promise
           belongs
           to
           every
           beleever
           as
           Abraham
           ;
           no
           more
           then
           it
           followes
           ,
           the
           promise
           ,
           Matth.
           16.
           18
           ,
           19.
           was
           made
           to
           Peter
           by
           reason
           of
           his
           confession
           ,
           verse
           16.
           therefore
           it
           was
           made
           to
           every
           one
           that
           confesseth
           as
           Peter
           did
           ,
           2.
           
           How
           else
           should
           Proselytes
           children
           have
           Church-membership
           .
           Answ
           .
           Not
           by
           vertue
           of
           that
           promise
           ,
           but
           by
           vertue
           of
           Gods
           command
           .
           Exod.
           12.
           48
           
           To
           his
           third
           reason
           I
           have
           often
           answered
           and
           proved
           ,
           that
           Deut.
           30.
           6.
           
           Isai
           44.
           2
           ,
           3.
           
           Isai
           59.
           21.
           must
           be
           meant
           of
           the
           elect
           ,
           else
           how
           did
           God
           keep
           that
           promise
           when
           he
           did
           not
           circumcise
           the
           heart
           of
           Davids
           and
           Josiahs
           children
           .
           
             Master
             Marshall
          
           pag.
           129.
           puts
           this
           upon
           me
           ;
           
             that
             I
             say
             God
             made
             this
             promise
             to
          
           Abraham
           Isaac
           and
           Jacob
           ,
           
             to
             be
             the
             God
             of
             them
             ,
             and
             their
             seed
             .
          
           But
           I
           doe
           not
           remember
           that
           I
           say
           so
           any
           where
           ,
           nor
           that
           the
           Scriptures
           sayes
           so
           though
           I
           meet
           with
           promises
           somewhat
           like
           it
           ,
           Gen.
           26.
           24
           
           Gen.
           28.
           4.
           14.
           
           But
           these
           promises
           so
           farre
           as
           they
           pertain
           to
           their
           naturall
           seed
           ,
           were
           peculiar
           to
           them
           ;
           and
           pertain
           not
           to
           every
           beleever
           ,
           and
           his
           naturall
           seed
           .
           For
           none
           of
           the
           Gentiles
           are
           Abrahams
           seed
           ,
           but
           by
           Faith.
           From
           all
           which
           I
           conclude
           ,
           there
           is
           not
           a
           promise
           either
           of
           saving
           grace
           or
           Church-priviledge
           made
           to
           the
           seed
           of
           beleevers
           ,
           and
           so
           they
           are
           not
           certainly
           in
           the
           Covenant
           of
           grace
           ;
           in
           respect
           of
           Gods
           act
           of
           promising
           .
        
         
           Master
           Blake
           sayes
           ,
           What
           will
           you
           say
           of
           those
           that
           remembred
           that
           God
           was
           their
           rocke
           and
           the
           high
           God
           their
           redeemer
           ;
           yet
           were
           not
           stedfast
           in
           his
           Covenant
           :
           Psalm
           .
           78.
           35.
           37.
           
           These
           were
           a
           people
           within
           Covenant
           .
           I
           
             say
             this
             to
             it
             ,
             that
             by
          
           his
           covenant
           
             is
             not
             meant
             Gods
             Covenant
             or
             promise
             to
             them
             ,
             but
             their
             Covenant
             to
             God
             ;
             or
             rather
             Gods
             commands
             called
             metonymically
             his
             Covenant
             .
          
        
         
           Master
           Blake
           saith
           ,
           And
           where
           I
           pray
           you
           doe
           you
           find
           those
           words
           that
           christianity
           is
           hereditary
           ?
           These
           are
           no
           words
           of
           mine
           but
           a
           supplement
           of
           yours
           .
           I
           
             answer
             ,
             these
             words
             are
          
           Master
           
           Blakes
           Birth-previledge
           ,
           pag.
           6.
           
           The
           priviledges
           which
           in
           〈◊〉
           or
           nation
           are
           hereditary
           are
           conveyed
           from
           〈◊〉
           to
           posterity
           ,
           the
           the
           child
           of
           a
           noble
           man
           is
           noble
           ,
           so
           the
           child
           of
           a
           christian
           is
           a
           christian
           ,
           
             and
             this
             is
             all
             one
             as
             to
             say
          
           christianity
           is
           〈◊〉
           .
        
         
           I
           passe
           by
           the
           vindicating
           of
           two
           speeches
           of
           mine
           in
           this
           chapter
           ,
           because
           I
           must
           hasten
           .
        
         
           To
           the
           sixth
           chapter
           I
           have
           spoken
           so
           much
           as
           is
           needfull
           before
           .
        
         
           In
           the
           seventh
           
             Master
             Blake
          
           accuseth
           me
           for
           abusing
           
             Master
             Thomas
             Goodwin
          
           ,
           
           but
           there
           is
           no
           abuse
           all
           ;
           for
           my
           words
           onely
           make
           use
           of
           
             Master
             Goodwins
          
           expression
           ,
           which
           
             Master
             Blake
          
           denies
           not
           to
           have
           been
           his
           ,
           but
           that
           he
           altered
           it
           ,
           which
           may
           be
           unwitting
           to
           me
           .
           But
           for
           the
           thing
           I
           still
           say
           that
           the
           Cerinthians
           doubt
           was
           not
           about
           their
           children
           .
           For
           that
           which
           is
           the
           doubt
           is
           to
           be
           the
           conclusion
           of
           his
           argument
           that
           resolves
           it
           ,
           but
           that
           which
           the
           Apostle
           speaks
           of
           the
           Corinthians
           children
           ,
           it
           is
           plain
           by
           the
           argumentative
           particles
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             else
             ware
          
           ]
           is
           a
           medium
           of
           a
           syllogism
           ,
           as
           
             Mr
             Blake
          
           page
           37.
           denies
           not
           ;
           now
           
             〈◊〉
             prob●●
             est
             per
             notiora
             therefore
             it
             was
             not
             the
             thing
             ●●
             doubt
             .
          
           Besides
           ver
           .
           15
           ,
           16.
           following
           pertain
           to
           the
           resolution
           of
           the
           doubt
           vers●
           12
           ,
           13.
           
        
         
           which
           shewes
           that
           they
           are
           all
           a
           continued
           resolution
           of
           the
           same
           doubt
           ,
           without
           any
           such
           immethodicall
           interposition
           of
           the
           resolution
           of
           another
           doubt
           ;
           as
           Mr
           Blake
           imagines
           .
        
         
           As
           for
           the
           occasion
           of
           the
           scruple
           ,
           sith
           neither
           of
           our
           opinion●
           is
           any
           other
           then
           a
           conjecture
           ,
           I
           let
           it
           passe
           .
           One
           passage
           of
           Mr
           Blakes
           in
           these
           words
           .
           
             And
             I
             pray
             you
             speake
             what
             how
             you
             doe
             beleeve
             ,
             that
             the
             Corinthiane
             tooke
             it
             ,
             for
             a
             common
             received
             principle
             ;
             that
             if
             a
             man
             had
             as
             adulterous
             wife
             ,
             that
             his
             children
             were
             legitimate
             ,
             and
             not
             bastards
             ;
             so
             it
             must
             be
             if
             you
             opinion
             passe
             for
             a
             reason
             .
             I
          
           know
           not
           how
           he
           collects
           from
           my
           words
           ;
           I
           say
           that
           the
           Corinthians
           took
           it
           for
           certain
           that
           their
           owne
           children
           were
           holy
           ,
           that
           is
           legitimate
           ;
           and
           I
           say
           the
           force
           of
           the
           Apostles
           argument
           lies
           in
           this
           Proposition
           ,
           that
           all
           the
           children
           of
           those
           parents
           ,
           whereof
           one
           is
           not
           sanctified
           to
           the
           other
           ,
           that
           is
           ,
           doe
           not
           lawfully
           couple
           together
           are
           unclean
           ,
           that
           is
           illegitimate
           ;
           and
           that
           the
           Apostle
           saith
           ,
           the
           unbeleeving
           husband
           is
           sanctified
           to
           the
           wife
           ,
           that
           is
           ,
           is
           lawfully
           used
           by
           his
           wife
           because
           hee
           is
           her
           husband
           ,
           as
           if
           he
           had
           been
           holy
           :
           out
           of
           which
           ,
           all
           the
           engines
           of
           
             Mr
             Blakes
          
           wit
           cannot
           extort
           the
           inference
           he
           puts
           on
           my
           opinion
           .
        
         
         
           In
           the
           second
           section
           
             Mr
             Blake
          
           sayes
           ,
           
           that
           I
           heard
           before
           Mr
           Goodwins
           Lectures
           of
           instrumentall
           sanctification
           .
           If
           it
           were
           so
           ,
           yet
           I
           professe
           I
           did
           never
           heed
           or
           know
           it
           so
           as
           to
           take
           notice
           of
           it
           till
           I
           heard
           Mr
           
             Thomas
             Goodwin
          
           use
           the
           phrase
           .
           Mr
           Blake
           to
           my
           first
           argument
           against
           instrumentall
           sanctification
           ,
           saith
           ;
           
             And
             is
             not
             this
             argument
             of
             yours
             of
             as
             great
             force
             against
             your
             interpretation
             of
             a
             matrimoniall
             ,
             as
             ours
             of
             an
             instrument
             all
             sanctification
             ?
             I
          
           answer
           no
           :
           for
           they
           that
           cannot
           beget
           children
           may
           be
           said
           to
           be
           sanctified
           matrimonially
           ,
           that
           is
           ,
           may
           lawfully
           come
           together
           ;
           but
           not
           instrumentally
           so
           as
           to
           beget
           a
           holy
           seed
           ,
           which
           is
           Master
           Blakes
           sense
           .
           For
           they
           that
           by
           age
           or
           accidentall
           inabilities
           cannot
           be
           sanctified
           for
           generation
           ,
           cannot
           beget
           children
           either
           by
           Covenant
           or
           legitimate
           .
           Mr
           Blake
           addes
           .
           
             The
             sanctifying
             by
             the
             beleeving
             party
             here
             mentioned
             ,
             respects
             the
             issue
             which
             you
             confesse
             in
             grounding
             a
             legitimation
             of
             issue
             upon
             it
             .
             I
          
           grant
           where
           there
           is
           issue
           ,
           the
           holinesse
           of
           it
           depends
           on
           the
           sanctification
           ;
           but
           where
           there
           is
           sanctification
           ,
           it
           is
           not
           alwayes
           supposed
           there
           is
           issue
           ,
           or
           that
           there
           may
           be
           issue
           :
           to
           the
           begetting
           of
           which
           ,
           they
           are
           instrumentally
           sanctified
           .
           Mr
           
             Blake
             .
             This
             sanctifying
             (
             whether
             instrumentall
             or
             matremoniall
             )
             hath
             its
             influence
             upon
             the
             seed
             ;
             such
             a
             brand
             lying
             upon
             all
             the
             issue
             ,
             where
             there
             is
             issue
             (
             be
             it
             bastardy
             or
             gentilisme
             )
             were
             enough
             to
             conclude
             against
             such
             marriages
             ,
             one
             principal
             end
             of
             marriage
             being
             posterity
             .
          
           He
           supposeth
           it
           seems
           ,
           that
           uncleanenes
           is
           here
           meant
           ,
           which
           is
           such
           a
           brand
           on
           the
           issue
           as
           is
           enough
           to
           conclude
           against
           all
           such
           marriages
           .
           This
           is
           very
           right
           ,
           but
           I
           subsume
           that
           brand
           in
           all
           the
           issue
           where
           there
           is
           issue
           ;
           which
           were
           enough
           to
           conclude
           against
           all
           such
           marriages
           is
           bastardy
           ,
           not
           gentilism
           .
           For
           bastardy
           in
           the
           issue
           proves
           the
           supposed
           marriage
           not
           to
           be
           right
           ,
           but
           gentilisme
           in
           the
           issue
           concludes
           nothing
           against
           the
           marriage
           :
           Ergo
           ,
           the
           uncleanenesse
           here
           is
           bastardy
           ,
           not
           gentilism
           .
           And
           thus
           he
           hath
           unawares
           given
           the
           medium
           of
           an
           argument
           against
           himself
           .
           To
           my
           second
           argument
           for
           matrimoniall
           sanctification
           ,
           he
           saith
           .
           
             I
             know
             you
             cannot
             ignorantly
             ,
             and
             therefore
             I
             feare
             you
             wilfully
             mistake
             ,
             the
             meaning
             is
             ,
             you
             may
             live
             together
             :
             for
             all
             the
             seed
             you
             beg
             at
             are
             ●oly
             ,
             infallibly
             ,
             and
             necessarily
             holy
             ,
             as
             the
             seed
             of
             infidels
             (
             neither
             parent
             beleeving
             )
             are
             necessarily
             &
             infallibly
             unclean
             ;
             so
             that
             here
             is
             a
             future
             certainty
             ,
             and
             not
             a
             contingency
             ;
             &
             it
             is
             not
             possible
             to
             imagine
             a
             morefull
             and
             〈◊〉
             answer
          
           〈◊〉
           
           which
           I
           say
           I
           am
           sure
           Mr
           Blake
           is
           mistaken
           ,
           whether
           ignorantly
           or
           wilfully
           ,
           I
           determine
           not
           ;
           for
           he
           speakes
           of
           certainty
           of
           the
           holinesse
           of
           the
           children
           in
           the
           latter
           part
           of
           the
           verse
           ,
           whereas
           the
           question
           is
           whether
           instrumentall
           sanctification
           for
           the
           begetting
           a
           holy
           issue
           ;
           of
           which
           the
           sanctification
           in
           the
           fore
           part
           of
           the
           verse
           is
           expounded
           ,
           be
           contingent
           or
           no
           :
           and
           this
           I
           am
           sure
           is
           true
           ,
           and
           therefore
           their
           lawfull
           living
           together
           for
           present
           according
           to
           Mr
           Blakes
           exposition
           should
           be
           taken
           from
           a
           future
           contingent
           ,
           which
           Chamier
           truly
           counted
           absurd
           ,
           though
           as
           happy
           a
           Logician
           as
           he
           was
           ,
           he
           foresaw
           not
           how
           it
           served
           against
           himselfe
           .
           
             Bernardus
             non
             vider
             omnia
          
           .
        
         
           To
           my
           third
           argument
           he
           saith
           .
           
             Here
             you
             beg
             the
             question
             and
             reason
             flat
             against
             the
             Apostle
             .
             That
             sanctifying
             which
             the
             Apostle
             mentions
             is
             aresult
             of
             the
             faith
             of
             the
             beleeving
             yoke-fellow
             ,
             the
             unbeleever
             is
             twice
             said
             to
             be
             sanctified
             ,
             but
             not
             the
             beleever
             ;
             the
             beleever
             doth
             sanctify
             ,
             if
             any
             sense
             can
             be
             made
             of
             the
             Apostles
             argument
             .
          
           I
           answer
           .
           
             He
             begs
             the
             question
          
           ,
           who
           supposeth
           what
           he
           should
           prove
           :
           Mr
           Blake
           doth
           not
           ,
           nor
           can
           shew
           I
           doe
           so
           ;
           nor
           doe
           I
           
             reason
             flat
             against
             the
             Apostle
          
           ;
           the
           Apostle
           no
           where
           saith
           the
           sinctifying
           is
           the
           result
           of
           the
           faith
           of
           the
           beleeving
           yoke-fellow
           ,
           if
           it
           were
           so
           ,
           an
           unbeleeving
           fornicatour
           might
           be
           said
           to
           be
           sanctified
           by
           his
           beleeving
           whore
           ,
           as
           well
           as
           a
           husband
           by
           his
           beleeving
           wife
           .
           The
           unbeleever
           is
           said
           twice
           to
           be
           sanctified
           ,
           because
           the
           doubt
           arose
           from
           his
           unbeleefe
           ;
           but
           the
           saith
           of
           the
           beleever
           is
           not
           at
           all
           expressed
           ,
           to
           shew
           that
           the
           faith
           did
           not
           sanctifie
           ,
           but
           the
           relation
           .
           But
           if
           it
           were
           meant
           of
           instrumentall
           sanctification
           ,
           it
           would
           come
           from
           Gods
           designation
           ,
           not
           the
           faith
           of
           the
           one
           party
           .
           For
           whose
           instrument
           should
           he
           be
           that
           is
           sanctified
           for
           begetting
           a
           holy
           seed
           but
           Gods
           ?
           now
           to
           this
           nothing
           is
           answered
           ,
           and
           so
           this
           argument
           stands
           good
           against
           Mr
           Blake
           .
        
         
           To
           my
           fourth
           argument
           he
           saith
           .
           
             Understanding
             the
             Apostle
             of
             instrumentall
             sanctification
             and
             of
             federall
             holinesse
             ,
             the
             proposition
          
           [
           their
           children
           could
           not
           be
           holy
           without
           that
           sanctification
           ]
           
             is
             most
             true
             ,
             necessarily
             and
             universally
             true
             ,
             as
             the
             issue
             of
             such
             a
             birth
             ,
             they
             are
             federally
             unclean
             and
             unholy
             ;
             if
             afterwards
             by
             grace
             they
             are
             changed
             ,
             this
             is
             no
             finit
             of
             their
             birth
             ,
             of
             which
             the
             question
             is
             in
             this
             place
             ,
             but
             of
             the
             Gospell
             work
             in
             their
             soules
             ,
          
           To
           which
           I
           say
           the
           question
           is
           not
           here
           what
           is
           the
           fruit
           of
           birth
           ,
           not
           how
           the
           
           Proposition
           can
           be
           true
           understood
           of
           federall
           holinesse
           ,
           and
           instrumentall
           sanctification
           .
           And
           I
           say
           it
           is
           most
           certainly
           false
           ,
           for
           many
           a
           child
           of
           both
           unbeleeving
           parents
           are
           federally
           holy
           .
           But
           saith
           Mr
           Blake
           ,
           they
           are
           not
           so
           at
           their
           birth
           .
           But
           this
           is
           nothing
           to
           the
           purpose
           ,
           sith
           the
           Proposition
           hath
           not
           those
           words
           in
           it
           ,
           no●
           the
           Apostle
           .
           The
           Apostles
           reason
           supposeth
           it
           cannot
           be
           at
           any
           time
           .
           And
           yet
           it
           may
           bee
           certaine
           that
           the
           child
           of
           two
           unbeleevers
           may
           be
           federally
           holy
           at
           birth
           whether
           it
           be
           understood
           of
           election
           ,
           inherent
           holinesse
           ,
           or
           outward
           holinesse
           ,
           if
           God
           please
           to
           work
           and
           declare
           it
           .
           But
           the
           issue
           of
           them
           that
           are
           not
           lawfully
           conjoyned
           as
           husband
           and
           wife
           ,
           cannot
           be
           made
           legitimate
           by
           God
           because
           it
           is
           contrary
           to
           the
           definition
           of
           legitimation
           ,
           which
           is
           a
           state
           consequent
           upon
           birth
           by
           the
           lawfull
           copulation
           of
           lawfull
           husband
           and
           wife
           .
        
         
           To
           my
           Analysis
           of
           the
           Apostle●
           argument
           ,
           Mr
           Blake
           saith
           the
           last
           words
           ,
           
             else
             were
             ,
             &c.
          
           may
           be
           a
           
             m●d●●
             ,
             and
             a
             resolution
             of
             another
             doub●
             〈◊〉
             :
          
           but
           that
           cannot
           be
           ,
           〈◊〉
           it
           is
           an
           argument
           and
           that
           is
           〈◊〉
           drawn
           from
           the
           thing
           in
           doubt
           ,
           〈◊〉
           
             à
             〈◊〉
          
           ;
           and
           that
           〈…〉
           which
           they
           would
           not
           yeeld
           ,
           but
           the
           contrary
           was
           certain
           to
           them
           .
        
         
           Mr
           Blake
           mislikes
           not
           my
           forming
           the
           Apostles
           argument
           ,
           but
           he
           excepts
           against
           the
           Proposition
           I
           conceive
           the
           Apostles
           sequele
           p●supposeth
           ;
           which
           is
           ,
           
             All
             the
             children
             of
             those
             parents
             whereof
             the
             one
             is
             not
             sa●ctified
             to
             the
             other
             ,
             are
             〈…〉
             .
          
           To
           this
           faith
           Mr
           
             Blake
             ,
             I
             appeale
             to
             your selfe
             ,
             whether
             the
             truth
             of
             that
             sequel
             ,
             by
             you
             rightly
             laid
             down
             ,
             doe
             depend
             upon
             tha●
             Proposition
             which
             you
             draw
             from
             them●
          
           I
           answer
           ,
           it
           doth
           .
           Mr
           
             Blake
             .
             Is
             the
             Apostle
             :
             〈◊〉
             Proposition
             of
             parents
             in
             generall
             ,
             〈◊〉
             of
             〈…〉
             beleeving
             ,
             and
             another
             unbeleeving
             in
             particular
             ?
          
           I
           answer
           ,
           it
           is
           of
           an
           unbeleeving
           husband
           and
           a
           wise
           .
           And
           yet
           the
           Proposition
           must
           be
           〈◊〉
           be
           of
           all
           parents
           which
           must
           prove
           it
           ;
           as
           he
           that
           will
           prove
           ,
           if
           an
           Englishman
           be
           noble
           he
           is
           honourable
           ,
           must
           prove
           it
           by
           this
           universall
           or
           〈◊〉
           .
           All
           noble
           men
           are
           honourable
           ,
           and
           not
           put
           in
           ,
           all
           English
           〈◊〉
           noble
           ;
           for
           then
           the
           antecedent
           and
           conclusion
           would
           be
           al●ong
           :
           whereas
           the
           Proposition
           proving
           must
           be
           larger
           then
           the
           Proposition
           proved
           ;
           else
           we
           might
           conclud●
           ,
           
             ex
             meris
             〈◊〉
          
           .
           To
           〈◊〉
           if
           the
           unbeleeving
           ●●●band
           were
           not
           sanctified
           
           by
           the
           wife
           your
           children
           were
           unclean
           ,
           is
           all
           one
           with
           this
           .
           All
           the
           children
           of
           the
           unbeleeving
           husband
           not
           sanctified
           to
           the
           wife
           ,
           are
           uncleane
           .
           Mr
           Blake
           saith
           ,
           
             The
             truth
             of
             the
             Apostles
             sequele
             depends
             on
             this
             Proposition
             ;
             All
             the
             children
             of
             an
             nobeleever
             are
             unclean
             ,
             unlesse
             for
             generation
             ,
             he
             or
             shee
             be
             sanctified
             by
             a
             beleever
             .
          
           I
           deny
           it
           ,
           for
           the
           termes
           
             for
             generation
             by
             a
             beleever
          
           are
           added
           by
           him
           ,
           not
           in
           the
           Apostle
           ;
           and
           so
           he
           changeth
           the
           terms
           .
           Yet
           it
           is
           to
           be
           noted
           that
           though
           the
           Apostles
           major
           be
           of
           husband
           and
           wife
           in
           particular
           ,
           Mr
           Blake
           makes
           the
           Proposition
           on
           which
           it
           depends
           of
           unbeleevers
           in
           generall
           ,
           and
           so
           by
           his
           own
           practife
           justifies
           me
           against
           his
           owne
           exception
           .
           2.
           
           The
           Proposition
           Mr
           Blake
           layes
           down
           as
           upon
           which
           the
           major
           in
           the
           Apostle
           syllogisme
           depends
           .
           
             All
             the
             children
             of
             an
             unbeleever
             are
             unclean
             ,
             unlesse
             for
             generation
             be
             or
             shee
             be
             sanct
             fied
             by
             a
             beleever
             ,
          
           is
           false
           ;
           and
           so
           is
           that
           which
           he
           saith
           after
           .
           
             All
             those
             that
             are
             borne
             of
             unbeleeving
             parents
             ,
             and
             one
             of
             them
             not
             sanctified
             in
             the
             other
             ,
             are
             out
             of
             the
             Covenant
             of
             grace
             ,
             yea
             the
             other
             is
             false
             too
             ,
          
           according
           to
           Mr
           Blakes
           opinion
           ;
           
             unbeleeving
             parents
             never
             beget
             children
             by
             birth-priviledge
             holy
             .
          
           For
           children
           born
           of
           infidels
           brought
           into
           Abrahams
           family
           had
           right
           to
           circumcision
           ,
           and
           so
           were
           by
           birth-priviledge
           holy
           in
           Mr
           Blakes
           sense
           .
           Mr
           Blake
           tels
           me
           ,
           the
           Apostles
           Proposition
           according
           to
           my
           interpretation
           is
           this
           .
           
             All
             the
             children
             of
             an
             unbeleever
             are
             bastards
             ,
             except
             in
             generation
             he
             or
             shee
             be
             sanctified
             by
             a
             beleever
             .
          
           But
           this
           I
           deny
           :
           I
           have
           set
           down
           the
           Proposition
           according
           to
           my
           interpretation
           plainly
           enough
           already
           .
        
         
           My
           alleaging
           Chamiers
           words
           against
           his
           opinion
           was
           no
           jeare
           ,
           but
           a
           right
           way
           of
           using
           an
           authors
           reasons
           against
           another
           ,
           against
           his
           own
           opinion
           .
           And
           that
           I
           did
           rightly
           ,
           for
           these
           Propositions
           according
           to
           Chamiers
           explication
           are
           included
           in
           the
           Apostles
           reason
           .
           
             omnes
             nati
             ex
             tis
             parentibus
             quorum
             al●ur
             non
             sanctificatur
             in
             al
             ero
             sunt
             extra
             foedus
             gratiae
             .
             Nunquam
             parentes
             infideles
             gignunt
             liberos
             intra
             foedus
             gratiae
             fusuros
             .
          
           The
           adding
           [
           futuros
           ]
           was
           necessary
           ,
           because
           their
           being
           in
           the
           Covenant
           of
           grace
           is
           after
           their
           begetting
           ;
           if
           I
           had
           said
           ,
           
             qui
             fuerunt
             nut
             sunt
             intra
             foedus
             gratiae
             ,
             M.
             Blake
          
           would
           justly
           then
           have
           had
           exception
           against
           me
           as
           not
           righly
           setting
           down
           Chamiers
           conceit
           :
           now
           those
           Propositions
           of
           ●hamier
           are
           false
           ;
           and
           consequently
           his
           explication
           according
           to
           
           his
           own
           grounds
           .
           The
           putting
           in
           [
           
             aut
             fornicantes
          
           ]
           was
           ,
           because
           I
           would
           include
           both
           explications
           of
           the
           forepart
           of
           the
           verse
           ,
           both
           that
           of
           matrimoniall
           ,
           which
           I
           conceive
           was
           Beza's
           and
           that
           of
           instrumentall
           sanctification
           .
           The
           using
           of
           the
           term
           rid●ca●lam
           ,
           was
           no
           more
           a
           jear
           of
           Chamier
           then
           his
           using
           of
           it
           a
           jeare
           of
           Augustin
           .
           But
           my
           An
           agonists
           are
           so
           touchy
           ,
           that
           expressions
           that
           are
           not
           so
           much
           as
           motes
           in
           other
           mens
           eyes
           are
           beames
           in
           mine
           .
        
         
           To
           the
           exceptions
           of
           Master
           
             Blake
             .
             pag.
          
           40.
           
           
           I
           say
           ,
           though
           I
           did
           not
           keep
           his
           words
           ,
           yet
           I
           keep
           the
           effect
           of
           them
           .
           If
           he
           use
           not
           the
           term
           
             Covenant
             of
             grace
          
           ,
           yet
           I
           suppose
           he
           will
           not
           deny
           he
           meant
           that
           which
           usually
           Divines
           expresse
           by
           it
           in
           this
           point
           ,
           though
           Master
           Blake
           thinkes
           the
           word
           
             Covenant
             of
             grace
             cannot
             be
             found
             in
             his
             treatise
             for
             baptism
             ,
          
           yet
           if
           he
           please
           he
           may
           find
           the
           word
           
             Covenant
             of
             free
             grace
             ,
             pag.
          
           14.
           of
           his
           birth-priviledge
           used
           to
           that
           purpose
           I
           ascribe
           to
           him
           where
           he
           saith
           ,
           
             the
             holinesse
             he
             maintaines
             is
             from
             the
             Covmam
             of
             free
             grace
             to
             all
             in
             the
             faith
             ,
             and
             their
             seed
             .
          
           My
           explication
           of
           〈◊〉
           meaning
           of
           the
           Apostles
           words
           Master
           Blake
           sayes
           
             is
             almost
             the
             same
             with
             his
             in
             terminis
             .
          
           Then
           I
           have
           not
           wronged
           the
           Apostle
           ,
           and
           it
           followes
           the
           Apostle
           cals
           himselfe
           
             a
             Jewe
             by
             nature
             ,
             as
             tied
             to
             keep
             the
             law
             of
             Moses
             .
          
           Now
           I
           called
           it
           a
           dreame
           to
           make
           Gal
           ,
           2.
           15.
           1
           
           Cor.
           9.
           14.
           
             every
             way
             p●●
             allel
          
           ,
           they
           neither
           agreeing
           in
           scope
           ,
           occasion
           ,
           words
           ,
           nor
           matter
           ,
           which
           are
           dissimilitudes
           enough
           .
           I
           grant
           his
           sense
           of
           the
           word
           nature
           ,
           and
           that
           the
           Apostle
           there
           speakes
           of
           himselfe
           and
           other
           .
           Jewes
           as
           in
           reputation
           more
           holy
           then
           the
           Gentiles
           ,
           because
           of
           their
           interest
           in
           circumcision
           and
           observance
           of
           Moses
           law
           ,
           but
           this
           was
           proper
           to
           the
           Jewes
           in
           that
           Church-state
           ,
           who
           had
           prerogatives
           peculiar
           to
           them
           .
           Master
           
             Rutherford
             Due
             right
             of
             Presbyteries
          
           .
           chap.
           4.
           sect
           .
           5.
           pag
           192.
           
           
             That
             they
             had
             prerogatives
             above
             us
             is
             cleare
             ,
          
           Rom.
           3.
           1
           ,
           2
           ,
           3.
           
           Rom.
           9.
           4.
           
           But
           I
           deny
           that
           ,
           
             a
             holinesse
             of
             birth
             flowing
             from
             a
             parent
             beleeving
             ,
             and
             in
             Covenant
             is
             asserted
             ,
          
           1
           Cor.
           7.
           14.
           
           The
           term
           
             sin●●●
             of
             the
             Gentiles
          
           is
           not
           all
           one
           with
           uncleane
           ,
           1
           Cor.
           7.
           14.
           
           B●●●ne
           chiefe
           thing
           he
           brings
           that
           text
           for
           ,
           is
           to
           prove
           that
           our
           children
           have
           a
           Covenant
           holinesse
           because
           they
           are
           to
           be
           comprehended
           under
           the
           first
           member
           of
           the
           distinction
           
             Jewes
             by
             natu●●●
          
           .
           I
           wondered
           at
           this
           his
           collection
           ,
           but
           it
           seems
           Master
           Blake
           takes
           the
           term
           Jewes
           not
           properly
           
           for
           people
           so
           called
           because
           borns
           in
           Judes
           ,
           or
           of
           Jewish
           descent
           ,
           but
           allusively
           as
           Rom.
           2.
           28.
           29.
           
           But
           Master
           Blaks
           doth
           not
           observe
           that
           the
           terme
           Jewe
           allusively
           taken
           is
           a
           term
           common
           to
           all
           godly
           people
           ,
           or
           beleevers
           ,
           whereas
           here
           Jew
           is
           taken
           as
           opposite
           to
           them
           that
           are
           of
           the
           Gentiles
           ;
           and
           the
           denomination
           of
           a
           Jew
           allusively
           taken
           is
           not
           from
           nature
           or
           birth
           ,
           as
           here
           Master
           Blake
           rightly
           expounds
           the
           word
           nature
           ,
           but
           from
           faith
           ,
           as
           the
           term
           
             seed
             of
             Abraham
          
           ,
           and
           the
           
             Israel
             of
             God
          
           ,
           and
           the
           term
           
             circumcision
             Philip.
          
           3.
           3.
           so
           that
           Master
           Blakes
           owne
           exposition
           overthrowes
           his
           owne
           inference
           .
           But
           then
           saith
           Master
           Blake
           ,
           our
           children
           must
           be
           under
           [
           
             sinners
             of
             the
             Gentiles
          
           ]
           and
           so
           they
           
             are
             aliens
             dogs
             without
             hope
             ,
             &c.
             Ephes
             .
             2.
             12.
             
             I
          
           answer
           ,
           our
           children
           are
           of
           the
           Gentiles
           ,
           who
           were
           sinners
           ,
           and
           as
           the
           Apostle
           spea●●s
           Ephes
           .
           2.
           12.
           
             at
             that
             time
          
           that
           went
           before
           their
           calling
           
             strangers
             from
             the
             Covenant
             of
             promise
             ,
             &c.
             
          
           But
           it
           doth
           not
           follow
           that
           he
           that
           saith
           our
           children
           are
           of
           the
           Gentiles
           ,
           who
           were
           once
           strangers
           from
           God
           ,
           and
           so
           called
           sinners
           according
           to
           their
           condition
           then
           ,
           must
           hold
           that
           they
           〈◊〉
           now
           .
           The
           most
           godly
           beleever
           now
           is
           under
           the
           second
           mother
           of
           the
           distinction
           ,
           being
           born
           of
           Gentile
           parents
           ,
           and
           yet
           not
           as
           the
           Gentiles
           were
           then
           ,
           stranger
           from
           Christ
           .
           Master
           Blake
           is
           most
           vaine
           in
           saying
           ,
           
             that
             by
             my
             t●not
             there
             were
             ne
             more
             hope
             of
             the
             salvation
             of
             a
             Christians
             Inf●●●
             then
             of
             Numa
             ,
             I
          
           acknowledge
           no
           such
           matter
           ,
           nor
           doth
           any
           such
           thing
           follow
           from
           my
           words
           ,
           which
           are
           plaine
           and
           true
           ;
           Master
           Blake
           should
           ,
           if
           he
           would
           have
           dealt
           fairly
           ;
           have
           showed
           〈◊〉
           of
           which
           words
           ,
           and
           how
           that
           followes
           which
           he
           obtand
           〈◊〉
           me
           .
           When
           I
           said
           
             the
             Iewes
             birth
             priviledge
             did
             not
             〈◊〉
             them
             to
             the
             Covenant
             of
             grace
             ,
             I
          
           meant
           the
           same
           with
           the
           Apostle
           ,
           〈◊〉
           yet
           they
           had
           this
           benefit
           by
           their
           birth
           that
           they
           were
           among
           the
           people
           of
           God
           ,
           had
           the
           priviledge
           of
           〈◊〉
           according
           to
           the
           Church-state
           then
           ,
           were
           to
           eat
           the
           〈◊〉
           ;
           come
           into
           the
           court
           of
           the
           Temple
           ,
           had
           the
           law
           ,
           Christ
           was
           to
           come
           of
           them
           ,
           Rom.
           9.
           4
           ,
           5.
           
           Rom.
           3.
           〈◊〉
           and
           yet
           many
           of
           them
           not
           children
           of
           the
           promise
           .
           The
           〈◊〉
           of
           grace
           being
           made
           by
           God
           doth
           promise
           to
           all
           and
           every
           person
           to
           whom
           that
           Covenant
           is
           made
           ,
           that
           he
           shall
           be
           effectually
           wrought
           upon
           .
           I
           said
           ,
           
             the
             common
             priviledge
             of
             cir●●●sion
             belonging
             to
             the
             Jewes
             ,
             did
             not
             arise
             from
             the
             Covenant
             of
             gr●●
             ,
             recording
             to
             the
             substance
             ,
             of
             it
             ;
             
             but
             according
             to
             the
             administration
             that
             then
             was
             .
          
           My
           meaning
           was
           circumcision
           was
           common
           to
           them
           which
           had
           no
           part
           in
           the
           Covenant
           made
           with
           
             Abraham
             ,
             Gen.
          
           17.
           neither
           an
           interest
           in
           the
           Evangelicall
           ,
           nor
           houshold
           promises
           made
           to
           Abraham
           ,
           as
           for
           instance
           Ismael
           :
           and
           therefor
           I
           say
           it
           did
           not
           arise
           from
           the
           Covenant
           of
           grace
           ,
           or
           parents
           faith
           as
           the
           formal
           reason
           why
           Infants
           were
           circumcised
           ,
           but
           from
           Gods
           command
           according
           to
           that
           Church-state
           that
           then
           he
           thought
           good
           to
           appoint
           .
           This
           being
           clear
           from
           Gal.
           3
           &
           4.
           
           Master
           Blake
           interprets
           it
           ,
           as
           if
           I
           had
           said
           circumcision
           was
           not
           a
           signe
           of
           the
           substance
           of
           the
           Covenant
           ,
           and
           runs
           out
           in
           a
           large
           discourse
           to
           prove
           the
           contrary
           ;
           which
           toucheth
           not
           me
           who
           have
           expressely
           granted
           it
           
             Exercit
             :
             pag.
          
           3.
           
           
             Examen
             pag.
          
           39
           ,
           &c.
           And
           it
           is
           a
           meer
           calumny
           in
           Master
           Blake
           ,
           to
           to
           tell
           me
           
             that
             I
             close
             with
             the
             Jesuites
             ,
             and
             with
             high
             disdaine
             shake
             off
             the
             doctrine
             of
             the
             Protestants
             .
          
           But
           saith
           Master
           
             Blake
             ,
             pag.
          
           43.
           you
           say
           in
           your
           exercitation
           ,
           pag.
           2.
           
           
             The
             Covenant
             made
             with
          
           Abraham
           
             is
             not
             a
             p●●e
             Gospell
             Covenant
             ,
             but
             mixt
             .
          
           In
           the
           same
           place
           I
           explaine
           my
           meaning
           ,
           and
           prove
           it
           so
           fully
           ,
           that
           I
           wonder
           that
           Master
           Marshall
           ,
           Master
           Blake
           and
           others
           are
           not
           ashamed
           to
           except
           against
           it
           .
           What
           the
           Jesuites
           say
           in
           this
           matter
           ,
           or
           what
           the
           Protestants
           say
           against
           them
           ,
           I
           have
           not
           time
           to
           examine
           .
           The
           thing
           ,
           as
           I
           deliver
           it
           ,
           is
           plaine
           according
           to
           Scripture
           :
           that
           there
           were
           some
           peculiar
           promises
           made
           to
           
             Abraham
             ,
             Ge.
          
           17.
           which
           are
           not
           made
           to
           every
           beleever
           .
           To
           tell
           us
           that
           
             godlinesse
             hath
             the
             promise
             of
             the
             life
             that
             now
             is
             ,
          
           1
           Tim.
           4.
           8.
           is
           nothing
           to
           the
           present
           purpose
           ,
           for
           it
           doth
           not
           follow
           therefore
           that
           godlinesse
           hath
           the
           promise
           of
           the
           Land
           of
           Canaan
           or
           that
           Christ
           should
           be
           every
           godly
           mans
           seed
           ,
           &c.
           
           Mr
           Blake
           saith
           ,
           
             circumcision
             was
             a
             fruit
             of
             the
             faith
             of
             the
             parents
             ,
          
           but
           this
           is
           false
           ;
           for
           then
           all
           ,
           &
           none
           but
           children
           of
           beleevers
           were
           to
           be
           circumcised
           ,
           which
           is
           not
           true
           :
           whose
           children
           soever
           they
           were
           ,
           if
           in
           Abrahams
           house
           ,
           if
           bought
           with
           money
           of
           any
           stranger
           ,
           they
           were
           to
           be
           circumcised
           ,
           I
           had
           said
           ,
           
             circumcision
             was
             a
             priviledge
             in
             that
             time
             of
             the
             Churches
             minority
             ,
          
           and
           this
           the
           Apostle
           delivers
           ,
           Gal.
           3.
           
           &
           4.
           
           Mr
           Blake
           takes
           it
           as
           if
           I
           had
           said
           ,
           
             the
             fruition
             of
             the
             promises
             in
             such
             a
             latitude
             ,
          
           were
           onely
           a
           priviledge
           during
           the
           time
           of
           the
           Churches
           minority
           ,
           and
           would
           have
           me
           give
           some
           Scripture
           or
           colour
           of
           reason
           for
           it
           ,
           which
           is
           to
           impose
           on
           me
           the
           proving
           of
           that
           I
           affirme
           
           not
           .
           I
           said
           ,
           
             he
             that
             will
             prove
             the
             birth
             priviledge
             of
             our
             children
             from
             the
             Jewes
             ,
             must
             make
             our
             case
             as
             theirs
             ,
             and
             so
             bring
             us
             under
             the
             ceremoniall
             law
             .
          
           This
           Master
           
             Blake
             puts
             into
             a
             formall
          
           proposition
           of
           his
           owne
           ,
           a
           man
           of
           straw
           and
           then
           denies
           it
           ,
           the
           reason
           of
           my
           words
           is
           plaine
           ,
           circumcision
           of
           Infants
           was
           from
           the
           paedagogy
           ,
           ,
           or
           peculiar
           Church-state
           of
           the
           Jewes
           ,
           as
           may
           be
           proved
           from
           Gal.
           3.
           25.
           
           Gal.
           4.
           1
           ,
           2
           ,
           3.
           and
           obliged
           to
           the
           ceremoniall
           law
           ,
           Gal.
           5.
           3.
           therefore
           ,
           they
           that
           from
           hence
           would
           draw
           the
           birth
           priviledge
           of
           our
           children
           ,
           must
           make
           our
           case
           the
           same
           with
           the
           Jewes
           ,
           and
           so
           bring
           us
           under
           the
           ceremoniall
           law
           .
           The
           rest
           of
           that
           section
           is
           vaine
           ,
           and
           not
           worth
           a
           line
           in
           answer
           .
           I
           said
           truely
           ,
           that
           the
           interpetation
           of
           1
           Cor.
           7
           ,
           14.
           of
           legitimation
           is
           no
           more
           to
           be
           called
           a
           singular
           opinion
           then
           Master
           Blakes
           ,
           and
           that
           I
           have
           proved
           by
           alleaging
           eleven
           Authors
           for
           it
           ,
           and
           can
           do
           more
           .
        
         
           To
           the
           8th
           chapter
           ,
           
           what
           he
           sayes
           of
           Doctor
           
             Wilmot
             I
          
           assent
           to
           :
           he
           was
           a
           precious
           man
           ,
           and
           my
           dear
           friend
           ;
           when
           Master
           Blake
           shall
           demonstrate
           to
           me
           what
           passages
           in
           
             my
             booke
             of
             scandals
          
           are
           inexcusable
           ,
           I
           shall
           endeavour
           some
           way
           or
           other
           to
           retract
           them
           .
           Why
           I
           did
           not
           alter
           one
           or
           two
           passages
           ,
           that
           Doctor
           Wilmot
           excepted
           against
           ,
           I
           shall
           be
           willing
           to
           give
           Master
           Blake
           the
           reason
           .
           Master
           Blake
           is
           mistaken
           in
           that
           he
           saith
           ,
           that
           my
           friend
           of
           the
           Assembly
           that
           delivered
           my
           letter
           to
           Master
           Marshal
           ,
           was
           the
           man
           that
           told
           me
           of
           the
           Committee
           of
           the
           Assembly
           ,
           and
           advised
           me
           to
           present
           the
           reasons
           of
           my
           doubts
           to
           them
           ;
           it
           was
           not
           he
           ,
           but
           my
           reverend
           and
           deare
           Father
           in
           law
           .
           And
           that
           friend
           of
           mine
           of
           the
           Assembly
           ,
           that
           delivered
           my
           letter
           to
           Mr
           Marshall
           ,
           tels
           me
           that
           though
           he
           was
           desirous
           to
           have
           Master
           Blakes
           book
           printed
           ,
           that
           the
           point
           might
           be
           disputed
           ;
           yet
           he
           did
           not
           approve
           many
           of
           his
           proofes
           :
           but
           by
           his
           speech
           with
           me
           lately
           ,
           I
           conceive
           he
           did
           except
           at
           sundry
           of
           the
           same
           things
           which
           I
           did
           .
           But
           to
           the
           matter
           of
           that
           chapter
           .
           Letting
           passe
           the
           conference
           ,
           and
           the
           occurrence
           therein
           ,
           which
           was
           promised
           should
           not
           be
           divulged
           by
           any
           hearers
           ,
           nor
           was
           there
           any
           exact
           record
           kept
           of
           it
           ;
           the
           dispute
           is
           now
           brought
           to
           writing
           ,
           the
           question
           is
           whether
           I
           Pet.
           2.
           9
           prove
           a
           birth
           priviledge
           of
           Christians
           ,
           equall
           to
           the
           nation
           of
           the
           
             fewes
             .
             I
          
           deny
           it
           ,
           and
           say
           the
           words
           there
           are
           meant
           of
           the
           Church
           as
           it
           is
           invisible
           .
           And
           to
           prove
           this
           .
        
         
         
           1
           I
           argue
           from
           the
           termes
           ,
           
             chosen
             generatior
             ,
             royall
             priest-hood
             ,
             holy
             nation
             ,
             peculiar
             people
             ,
          
           or
           
             a
             purchased
             people
          
           ,
           that
           is
           by
           Christs
           death
           ,
           Tit.
           2.
           14.
           which
           cannot
           be
           affirmed
           of
           any
           other
           then
           elect
           and
           true
           beleevers
           ,
           ergo
           .
        
         
           2
           From
           that
           which
           is
           said
           of
           them
           that
           were
           
             called
             by
             God
             ,
             by
             his
             power
             or
             vertue
             into
             his
             marvailous
             light
             ,
          
           and
           v.
           10.
           that
           
             now
             had
             obtained
             mercy
             which
             they
             had
             not
             before
             ,
          
           which
           cannot
           be
           affirmed
           of
           any
           but
           elect
           persons
           ,
           and
           true
           beleevers
           ergo
           .
        
         
           3
           It
           is
           said
           ,
           v.
           7.
           that
           these
           persons
           
             did
             beleeve
          
           ,
           contradistinguished
           to
           them
           that
           were
           
             disobedient
             and
             stumbled
             at
             the
             word
             ,
             to
             which
             they
             were
             appointed
             ,
          
           but
           such
           are
           onely
           the
           elect
           ,
           ergo
           .
        
         
           4
           v.
           5.
           
           They
           are
           said
           to
           
             be
             built
             as
             living
             stones
             on
             Christ
             ,
             a
             spirituall
             house
             ,
             a
             holy
             priesthood
             ,
             to
             offer
             up
             spirituall
             Sacrifice
             acceptable
             to
             God
             by
             Jesus
             Christ
             ,
          
           which
           can
           agree
           to
           none
           but
           elect
           persons
           ,
           and
           true
           beleevers
           ,
           ergo
           .
        
         
           But
           
             the
             terme
             nation
             comprehends
             Fathers
             and
             Children
             .
          
           Answ
           .
           The
           word
           nation
           ,
           taken
           in
           these
           passages
           must
           be
           understood
           restrainedly
           of
           a
           spirituall
           people
           ,
           as
           is
           plaine
           by
           considering
           that
           the
           Apostle
           Gal.
           3.
           8
           sayes
           this
           is
           the
           Gospell
           ,
           
             in
             thee
             shall
             all
             nations
             be
             blessed
          
           ;
           that
           is
           ,
           beleevers
           of
           all
           nations
           :
           else
           the
           Apostles
           collection
           v.
           9.
           were
           not
           right
           .
           And
           so
           the
           word
           Kinred
           is
           used
           Acts
           3.
           25.
           compared
           with
           Ephes
           .
           3
           15.
           the
           word
           
             houshold
             ,
             Ephes
          
           .
           2.
           19.
           
           But
           
             they
             may
             be
             said
             to
             beleeve
             with
             a
             dogmaticall
             faith
             .
          
           Answ
           .
           Those
           that
           do
           so
           never
           
             come
             to
             Christ
             as
             living
             stones
          
           ;
           nor
           are
           
             built
             a
             spirituall
             house
          
           ,
           which
           is
           proper
           to
           them
           that
           are
           made
           
             an
             habitation
             of
             God
             through
             the
             spirit
             ,
          
           Ephes
           .
           2.
           22.
           
           But
           
             the
             calling
             of
             a
             people
             is
             spoken
             of
             the
             ten
             tribes
             revolted
             Hos
             .
          
           1.
           10.
           
           Hos
           .
           2.
           23.
           
           Deut.
           32.
           21.
           
           Answ
           .
           However
           it
           be
           in
           the
           places
           to
           which
           the
           allusion
           is
           ,
           it
           is
           certaine
           that
           here
           is
           meant
           such
           a
           
             calling
             ,
             as
             is
             from
             darkenesse
             to
             his
             marvailous
             light
             by
             his
             vertues
             or
             powers
             ;
             which
          
           therefor
           deserve
           to
           be
           
             shewed
             forth
          
           ,
           and
           which
           they
           do
           
             shew
             forth
          
           that
           are
           thus
           called
           .
           And
           this
           is
           confirmed
           from
           Rom.
           9.
           24.
           25.
           26.
           which
           is
           manifestly
           said
           of
           them
           who
           were
           called
           v.
           23.
           
             vessels
             of
             mercy
          
           ;
           nor
           is
           this
           a
           denomination
           
             a
             parte
             prast
             antigri
          
           ,
           for
           it
           is
           expressely
           said
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             were
             the
             same
             whom
             he
             called
             vessels
             of
             mercy
             .
          
           And
           I
           still
           say
           that
           I
           wonder
           Master
           Blake
           would
           persist
           in
           maintaining
           so
           grosse
           an
           abuse
           of
           this
           Scripture
           ;
           in
           which
           I
           hardly
           beleeve
           any
           approved
           writer
           joynes
           with
           him
           .
        
         
         
           Master
           Blake
           had
           said
           
             no
             particular
             president
             for
             womens
             receiving
             the
             Lords
             Supper
             ,
          
           
           
             more
             then
             for
             this
             of
             Infants
             .
             baptisme
             .
             I
          
           alleaged
           1
           Cor.
           11.
           28.
           where
           I
           said
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           comprehends
           both
           sexes
           ,
           To
           this
           Master
           Blake
           sayes
           ch
           .
           9.
           
             if
             arguments
             from
             the
             Grammer
             use
             be
             of
             force
             ,
             then
             circumcision
             of
             femal●
             may
             be
             proved
             from
             John
          
           7.
           22.
           
           I
           reply
           ,
           the
           subject
           matter
           of
           the
           command
           as
           well
           as
           the
           Grammer
           use
           of
           the
           word
           prove
           femals
           to
           be
           included
           .
           Master
           Coleman
           an
           Assembly
           man
           ,
           and
           an
           able
           linguist
           in
           
             his
             malè
             dicis
             ,
             pag.
          
           32.
           hath
           these
           words
           .
           
             But
             that
             I
             confesse
             is
             something
             harsh
             ,
             that
             he
             should
             aske
             me
             where
             there
             is
             the
             institution
             for
             women
             to
             receive
             the
             Sacrament
             :
             when
             as
          
           1
           Cor.
           11.
           28.
           
             is
             as
             cleare
             for
             women
             as
             men
             .
          
           Mr
           
             Martin
             Blake
          
           in
           his
           answer
           to
           Master
           
             Benjamin
             Coxe
             ch
          
           .
           7.
           sect
           .
           4.
           pag.
           82.
           produceth
           many
           places
           where
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           as
           much
           quisque
           any
           one
           ,
           Matth.
           16.
           26.
           
           Joh.
           3.
           27.
           
           &
           7.
           46.
           
           Gal.
           6.
           1.
           
           &c.
           I
           alleaged
           for
           an
           expresse
           example
           of
           women
           receiving
           the
           Lords
           Supper
           ,
           1
           Cor.
           10.
           17.
           
           &
           1.
           
           Cor.
           12.
           13.
           and
           this
           I
           did
           in
           the
           Pulpit
           at
           
             Gabriel
             Fench-Church
          
           ,
           as
           Mr
           Blake
           tels
           me
           ;
           and
           I
           had
           fit
           occasion
           sith
           1
           Cor.
           10.
           17.
           was
           my
           text
           then
           ,
           and
           that
           text
           is
           expresse
           without
           consequence
           for
           womens
           receiving
           the
           Lords
           Supper
           ,
           if
           [
           we
           ]
           comprehend
           women
           as
           well
           as
           men
           ,
           which
           Master
           Blake
           will
           not
           deny
           .
           And
           yet
           Mr
           Marshals
           allegation
           to
           prove
           women
           virtually
           to
           be
           circumcised
           in
           the
           
             males
             serves
          
           not
           for
           his
           purpose
           ,
           I
           alleaged
           Acts
           10.
           7.
           
           Master
           
             Blake
             doubts
             whether
             it
             be
             meant
             of
             the
             Lords
             Supper
             ,
             and
             if
             it
             b
             meant
             so
             he
             knoweth
             not
             how
             to
             avoid
             the
             Pepish
             argument
             for
             Communion
             in
             one
             kinde
             ;
             and
             that
             this
             yeelds
             a
             proofe
             onely
             by
             conseqvence
             .
          
           I
           answer
           ,
           if
           women
           be
           comprehended
           under
           the
           terme
           
             Disciples
             ,
             and
             breaking
             bread
          
           be
           meant
           of
           the
           Lords
           Supper
           ,
           as
           to
           me
           it
           seems
           certaine
           ;
           because
           it
           was
           the
           end
           of
           their
           custo●●
           meeting
           on
           the
           first
           day
           of
           the
           weeke
           ,
           and
           therefore
           could
           not
           be
           any
           other
           breaking
           bread
           ;
           then
           the
           example
           is
           expresse
           without
           consequence
           ,
           for
           womens
           receiving
           the
           Lords
           Supper
           .
           It
           Mr
           Blake
           know
           not
           how
           to
           answer
           the
           Papists
           ,
           I
           wish
           him
           to
           read
           
             Chamier
             panstrat
             .
             Cathol
             .
             tom
             .
          
           4.
           
             de
             Ench.
             lib.
          
           9.
           c.
           2.
           
           §
           .
           34.
           &c.
           Master
           Blake
           would
           bring
           Acts
           2.
           47.
           
             for
             example
             farre
             more
             formall
             and
             expresse
             then
             mine
             of
             Infant-baptisme
             ,
             and
             he
             tels
             me
             of
             a
             syllogisme
             .
             The
             Lord
             added
             to
             the
             Church
             dayly
             such
             as
             should
             be
             
             saved
             ,
             Infants
             are
             saved
             ,
             therefore
             are
             to
             he
             baptized
             .
          
           A
           strange
           syllogisme
           ,
           where
           in
           the
           
             major
             permi●●
          
           is
           not
           in
           the
           major
           proposition
           at
           all
           ,
           consisting
           of
           four
           termes
           ;
           and
           so
           farre
           as
           I
           can
           gather
           in
           secunda
           figura
           ex
           omnibus
           affirmantibus
           :
           for
           the
           medium
           [
           saved
           ]
           is
           the
           predicate
           in
           both
           premises
           ,
           or
           else
           the
           major
           is
           particular
           ,
           and
           so
           it
           consists
           
             ex
             meris
             particularibus
          
           .
        
         
           I
           go
           on
           to
           the
           10th
           chapter
           .
           I
           said
           ,
           
           that
           it
           is
           a
           new
           Gospell
           to
           affirme
           that
           this
           is
           one
           of
           the
           promises
           of
           the
           Covenant
           of
           grace
           ,
           that
           God
           will
           be
           the
           God
           of
           beleevers
           and
           their
           seed
           .
           To
           this
           Mr
           Blake
           saith
           .
           
             A
             very
             high
             charge
             from
             that
             mouth
             which
             very
             lately
             ,
             preached
             it
             as
             a
             Gospell
             truth
             ;
             and
             now
             being
             suddenly
             otherwise
             perswaded
             ,
             can
             bring
             no
             other
             arguments
             then
             those
             that
             are
             harrowed
             from
             Antichristian
             ●●●aries
             ,
             who
             are
             confessed
             sub
             verters
             of
             the
             Gospell
             .
          
           I
           answer
           ,
           Master
           Blake
           cannot
           prove
           that
           I
           ever
           preached
           that
           Doctrine
           ,
           I
           scarce
           thinke
           I
           did
           ever
           preach
           it
           :
           Forasmuch
           as
           I
           conceived
           ,
           that
           Doctrine
           directly
           contradictory
           to
           the
           Apostle
           ,
           Rom.
           ●
           8.
           ever
           since
           in
           Oxford
           I
           examined
           Arminius
           his
           A●dysis
           of
           Rom.
           ●
           .
           Suddenly
           I
           was
           not
           perswaded
           as
           I
           shew
           in
           my
           Apology
           before
           .
           I
           knowe
           not
           what
           Antichristian
           sectaries
           he
           means
           who
           are
           confessed
           subverters
           of
           the
           Gospell
           from
           whom
           I
           borro●ed
           my
           arguments
           ;
           I
           neither
           had
           them
           from
           Anabaptists
           ,
           ●o
           called
           ,
           nor
           Papists
           :
           Master
           Blake
           gives
           way
           to
           his
           passion
           in
           this
           charge
           .
           My
           arguments
           I
           have
           from
           Scripture
           ,
           from
           the
           most
           learned
           Protestants
           ,
           as
           he
           may
           see
           part
           .
           3.
           54.
           
           And
           though
           it
           be
           an
           old
           Gospell
           ,
           that
           God
           hath
           promised
           to
           be
           the
           God
           of
           Abraham
           and
           his
           seed
           ,
           yet
           I
           still
           averre
           it
           to
           be
           a
           new
           Gospell
           ,
           to
           say
           that
           God
           hath
           promised
           to
           be
           the
           God
           of
           beleevers
           and
           their
           seed
           .
           The
           Cove●●●t
           with
           Abraham
           and
           his
           seed
           I
           find
           〈◊〉
           17.
           7.
           and
           the
           urging
           of
           this
           Covenant
           I
           deny
           not
           Exod.
           32.
           13.
           
           Deut.
           9.
           27.
           
           Levit
           ,
           26.
           42.
           
           Exod.
           3.
           6.
           
           And
           though
           I
           say
           not
           that
           it
           contained
           onely
           the
           promise
           of
           〈◊〉
           ,
           but
           grant
           it
           contained
           the
           promise
           of
           〈◊〉
           by
           Christ
           ,
           〈◊〉
           1.
           17.
           yet
           I
           like
           not
           Cha●iors
           saying
           ,
           to
           call
           
             the
             promise
             of
             Can●●
             an
             app●●●●
             to
             the
             Coven●●
             ,
          
           sith
           the
           Holy
           Ghost
           me
           thinkes
           speakes
           otherwise
           ,
           Ps
           .
           105.
           8.
           9.
           10.
           11.
           
           That
           
             〈◊〉
             cap.
          
           39.
           speak
           not
           of
           〈◊〉
           his
           faederall
           holinesse
           hath
           been
           shewed
           before
           ;
           and
           〈…〉
           which
           Master
           Blake
           cites
           pag.
           57.
           saying
           that
           〈…〉
           
           
             biunt
             &
             expectant
             baptismum
          
           ,
           do
           me
           thinkes
           prove
           that
           Infants
           were
           not
           ordinarily
           baptized
           in
           his
           time
           .
           Nor
           do
           I
           thinke
           Master
           Blake
           can
           prove
           the
           Doctrine
           of
           Covenant-holinesse
           ,
           out
           of
           
             Justin
             martyr
             ,
             Epiphanius
             ,
             Augustin
             ,
             Isidor
             Pelusiota
             .
          
        
         
           I
           had
           said
           ,
           
           that
           I
           guesse
           by
           some
           words
           of
           Master
           Marshall
           ,
           Mr
           Blake
           and
           Master
           Rutherfurd
           ,
           that
           to
           maintaine
           the
           baptizing
           of
           all
           sorts
           of
           persons
           in
           the
           Kingdome
           ,
           as
           foundlings
           Infants
           of
           Papists
           ,
           whores
           excommunicat
           persons
           ;
           which
           is
           the
           ordinary
           practise
           ;
           excepted
           against
           by
           Independents
           ,
           that
           this
           assertion
           was
           upon
           the
           anvil
           :
           
             that
             when
             a
             nation
             shall
             receive
             the
             faith
             ,
             that
             is
             a
             great
             or
             eminent
             part
             ;
             the
             governours
             and
             chiefe
             cities
             and
             representative
             bodyes
             shall
             receive
             the
             faith
             ,
             that
             nation
             shall
             in
             like
             manner
             have
             all
             their
             litle
             ones
             capable
             of
             baptisme
             ,
             and
             counted
             visible
             members
             of
             the
             Church
             ,
             as
             the
             posterity
             of
             the
             Jewes
             were
             in
             the
             time
             of
             that
             Church
             administration
             .
          
           Mr
           Blake
           askes
           me
           ,
           
             in
             which
             of
             these
             words
             I
             pray
             you
             ,
             can
             you
             find
             one
             word
             of
             that
             businesse
             which
             you
             say
             is
             on
             the
             a●vill
             .
          
           I
           answer
           ,
           to
           let
           Master
           Blakes
           words
           alone
           for
           the
           present
           ,
           me
           thinkes
           Master
           Rutherfurds
           sound
           plainly
           as
           much
           ;
           For
           if
           
             notwithstanding
             the
             Father
             and
             Mother
             were
             as
             wicked
             as
             the
             Jewes
             ,
             who
             slew
             the
             Lord
             of
             glory
             ,
          
           who
           did
           obstinately
           deny
           Christ
           ;
           the
           children
           
             were
             holy
             by
             the
             holinesse
             of
             the
             chosen
             nation
             ,
          
           which
           I
           conceive
           when
           the
           Ancestors
           are
           not
           included
           ,
           must
           meane
           the
           body
           ,
           or
           generality
           of
           the
           nation
           ;
           then
           the
           assertion
           I
           set
           downe
           as
           theirs
           must
           follow
           :
           but
           this
           I
           did
           deliver
           but
           as
           my
           guesse
           ,
           yet
           so
           as
           that
           I
           thought
           necessary
           to
           oppose
           it
           ;
           and
           I
           say
           ,
           it
           opposeth
           their
           owne
           grounds
           ,
           who
           derive
           the
           title
           to
           Infant-baptisme
           from
           the
           Covenant
           ,
           to
           a
           beleever
           and
           his
           seed
           ;
           but
           these
           are
           not
           the
           seed
           of
           beleevers
           ,
           but
           the
           seed
           of
           them
           that
           deny
           and
           impugne
           the
           faith
           ;
           and
           from
           1
           Cor.
           7.
           14.
           of
           which
           Master
           Blake
           himselfe
           faith
           pag.
           38.
           of
           his
           answer
           so
           my
           letter
           ,
           
             The
             truth
             of
             the
             Apostles
             sequel
             depends
             on
             this
             proposition
             ,
             All
             the
             children
             of
             the
             unbeleever
             are
             uncleane
             ,
          
           (
           that
           is
           out
           of
           the
           Covenant
           in
           his
           sense
           )
           
             unl●esse
             for
             generation
             he
             or
             she
             be
             sanctifyed
             by
             a
             beleever
             .
          
           Which
           speech
           of
           Master
           
             Blake
             I
          
           conceive
           plainly
           overthrowes
           Master
           Blakes
           position
           in
           the
           
             birth
             priviledge
             ,
             pag.
          
           24.
           &c.
           and
           Master
           Rutherfurds
           in
           the
           words
           before
           named
           .
           For
           
             if
             all
             the
             children
             of
             an
             unbeleever
             are
             uncleane
             ,
             unesse
             for
             generation
             he
             or
             she
             be
             sanctifyed
             by
             a
             beleever
             ,
          
           it
           will
           not
           
           be
           enough
           to
           say
           the
           
             nation
             is
             holy
          
           ,
           or
           the
           mediate
           ancestors
           were
           holy
           ,
           sith
           the
           Apostles
           position
           is
           of
           the
           immediate
           parents
           ,
           about
           whose
           living
           together
           the
           question
           was
           ,
           and
           therefore
           saith
           ,
           
             else
             were
             your
             children
             unclean
          
           .
           Mr
           Blakes
           answer
           here
           is
           a
           mistake
           of
           the
           force
           of
           my
           reason
           ,
           which
           was
           not
           from
           the
           term
           [
           beleever
           ]
           in
           1
           Cor.
           7.
           14.
           but
           from
           this
           that
           by
           their
           own
           expo●ition
           ,
           they
           are
           unclean
           who
           are
           not
           borne
           of
           a
           beleever
           ,
           therefore
           they
           cannot
           be
           holy
           either
           by
           holinesse
           of
           remote
           ancestours
           or
           the
           chosen
           nation
           ,
           when
           the
           immediate
           pare●ts
           are
           as
           wicked
           as
           the
           Jewes
           who
           crucified
           Christ
           .
           I
           said
           the
           Independents
           had
           the
           advantage
           in
           this
           ,
           and
           I
           am
           sure
           they
           have
           against
           Mr
           Blake
           and
           Mr
           Rutherfurd
           ,
           and
           I
           guesse
           that
           the
           Assembly
           were
           sensible
           of
           it
           ,
           when
           they
           appointed
           in
           the
           
             Directory
             the
             child
             to
             be
             presented
             by
             the
             Father
             ,
          
           though
           I
           conceive
           that
           remedy
           will
           little
           or
           nothing
           rectify
           the
           abuse
           .
           Mr.
           Blake
           saith
           
             it
             were
             worth
             enquiry
             whom
             I
             mean
             by
             officiating
             Priests
             .
             I
          
           tel
           him
           ,
           non-preaching
           Priests
           made
           by
           the
           Bishops
           .
           Mr
           Blake
           saith
           ,
           
             your selfe
             were
             well
             aware
             ,
             that
             every
             weapon
             that
             you
             left
             up
             against
             this
             Protestant
             doctrine
             was
             forged
             on
             the
             Jesuitas
             a●vill
             ,
             and
             that
             in
             the
             whole
             conflict
             you
             were
             necessitated
             to
             borrow
             help
             from
             the
             Philisten
             Artists
             ,
             when
             you
             were
             put
             upon
             it
             to
             say
          
           page
           13.
           
           
             This
             is
             no
             undeniable
             Axiome
             ,
             that
             ,
             what
             all
             the
             Protestant
             Divines
             defend
             against
             the
             Papists
             ,
             must
             be
             truth
             undeniable
             .
          
           To
           this
           I
           say
           ,
           I
           am
           well
           aware
           that
           this
           is
           a
           loud
           calumny
           ,
           the
           contrary
           whereof
           is
           manifest
           by
           the
           many
           and
           best
           Protestant
           Divines
           I
           quote
           all
           along
           my
           Examen
           ,
           and
           very
           seldome
           make
           use
           of
           a
           Jesuite
           throughout
           my
           Treatise
           .
           Nor
           was
           I
           put
           upon
           that
           speech
           I
           used
           ,
           because
           I
           borrowed
           help
           from
           Papists
           ;
           but
           because
           Mr
           Marshall
           spake
           of
           his
           virtuall
           consequence
           as
           undeniable
           ,
           as
           if
           he
           had
           been
           
             Doctor
             irrefragabilis
          
           ,
           and
           it
           is
           necessary
           when
           men
           goe
           about
           to
           bind
           men
           to
           the
           consent
           of
           Divines
           in
           some
           Churches
           ,
           that
           we
           freely
           claime
           our
           liberty
           ,
           and
           not
           become
           the
           servants
           of
           men
           .
           Mr
           Blake
           saith
           
             I
             doe
             not
             know
             one
             Protestant
             writer
             that
             hath
             declared
             himselfe
             in
             this
             thing
             ,
             but
             hath
             declared
             himself
             to
             be
             your
             adversary
             .
          
           I
           answer
           ,
           none
           of
           the
           Antipaedopaptists
           are
           my
           adversaries
           in
           this
           ;
           yet
           some
           of
           them
           are
           Protestant
           writers
           :
           in
           the
           point
           of
           expounding
           Gen.
           17.
           7.
           which
           is
           the
           chiefe
           hold
           for
           Covenant
           holinesse
           ,
           
             Twisse
             ,
             Bayne
             ,
             Ames
             ,
             Downame
             ,
          
           and
           many
           others
           are
           for
           me
           ,
           in
           the
           point
           of
           expounding
           ;
           
           1
           Cor.
           7.
           14.
           
           
             Camerarius
             ,
             Melanchthon
             ,
             Musculus
             ,
             O
             siander
             ,
          
           are
           for
           me
           .
           Mr
           Blake
           saith
           but
           a
           little
           before
           ,
           pag.
           58.
           
           
             Zuinglius
             in
             this
             hand
             went
             right
             ,
             in
             which
          
           Luther
           
             his
             contemporary
             and
             opposite
             in
             this
             thing
             ,
             is
             charged
             to
             be
             defective
             .
          
           But
           saith
           Mr
           
             Blake
             ,
             I
             and
             you
             have
             entred
             into
             Covenant
             to
             the
             extirpation
             of
             Popery
             ;
             and
             I
             would
             learn
             of
             you
             by
             what
             character
             or
             marke
             it
             may
             be
             now
             discerned
             .
          
           I
           answer
           ,
           not
           by
           this
           ,
           that
           that
           is
           to
           be
           accounted
           Popery
           which
           all
           Protestant
           Divines
           oppose
           the
           Papists
           in
           ;
           for
           then
           many
           things
           would
           not
           be
           counted
           Popery
           which
           are
           ,
           nor
           any
           thing
           to
           be
           counted
           Popery
           till
           we
           knew
           all
           Protestant
           Divines
           oppose
           it
           an
           endles
           ,
           impossible
           busines
           .
           But
           there
           is
           a
           shorter
           way
           then
           that
           ,
           and
           it
           is
           that
           is
           to
           be
           counted
           Popery
           which
           is
           commonly
           known
           by
           that
           name
           ,
           as
           the
           doctrine
           of
           the
           Popes
           supremacy
           infallibility
           ,
           the
           doctrine
           of
           the
           Masse
           ,
           Transubstantiation
           ,
           Bread-worship
           ,
           Crosse-worship
           ,
           Invocation
           of
           Saints
           ,
           &c.
           
           Or
           if
           you
           will
           have
           a
           more
           fixed
           way
           ,
           you
           may
           take
           that
           to
           be
           Popery
           which
           either
           the
           39
           Articles
           of
           the
           Church
           of
           England
           condemn
           in
           opposition
           to
           Papists
           ,
           or
           is
           renounced
           in
           the
           Scottish
           negative
           Covenant
           ,
           or
           Confession
           in
           the
           yeare
           1581
           as
           I
           remember
           ,
           or
           what
           the
           present
           Parliament
           of
           England
           in
           their
           late
           Propositions
           to
           the
           King
           ,
           Propos
           .
           7.
           would
           have
           Papists
           abjure
           .
           Mr
           Blake
           saith
           ,
           
             may
             we
             not
             require
             one
             other
             instance
             of
             a
             Popish
             truth
             standing
             up
             against
             an
             Orthodox
             errour
             ,
             besides
             this
             incontroversie
             ?
          
           That
           from
           Gen.
           17.
           7.
           1
           
           Cor.
           7.
           14.
           or
           any
           other
           Scripture
           Covenant-holines
           of
           beleevers
           infants
           cannot
           be
           proved
           is
           as
           well
           a
           Protestant
           truth
           ,
           as
           a
           Popish
           ;
           An
           
             Orthodox
             errour
             is
             ,
             opposition
             in
             ●ppos●●●
          
           Be
           it
           that
           we
           cannot
           assign
           any
           one
           thing
           for
           truth
           in
           which
           Pretestants
           generally
           oppose
           Papists
           ;
           yet
           my
           speech
           is
           good
           ,
           
             that
             that
             is
             no
             undeniable
             axiome
             ,
             that
             what
             all
             the
             Protestant
             Divines
             defend
             against
             the
             Papists
             ,
             must
             be
             truth
             undeniable
             .
          
           He
           that
           will
           not
           subscribe
           to
           this
           ,
           must
           make
           the
           Protestant
           Divines
           doctrines
           against
           Papists
           ,
           equall
           to
           the
           holy
           Scripture
           .
        
         
           In
           the
           11th
           chapter
           Sect.
           
           1.
           
           Mr.
           
             Blake
             subscribes
             to
             my
             interpretation
             ,
             and
             conclusion
             ,
             but
             doubts
             the
             premises
             on
             which
             I
             build
             it
             to
             be
             scarce
             sound
             ,
             the
             reason
             he
             gives
             is
             ,
             because
             I
             thus
             expound
             make
             Disciples
             out
             of
             all
             nations
             ,
             whereas
             the
             verb
             is
             transitive
             ,
             and
             the
             noune
             in
             the
             accusative
             ;
             and
             therefore
             it
             is
             boldnesse
             in
             me
             to
             change
             it
             ,
             that
             in
             stood
             of
             nations
             I
             may
             understand
             as
             many
             or
             as
             
             few
             as
             I
             l●st
             of
             nations
             ,
             whereas
          
           Mr
           
             Blake
             conceivet
             agreeable
             to
             prophecies
          
           ,
           Psal
           .
           2.
           8.
           
           
             &c.
             that
             the
             whole
             of
             the
             nation
             is
             appointed
             to
             be
             discipled
             ,
             and
             to
             be
             baptized
             ,
             and
             so
             infants
             to
             be
             comprehended
             .
          
           I
           answer
           ,
           my
           boldnesse
           was
           no
           other
           then
           
             Beza's
             ,
             annot
             .
             on
          
           Mat.
           28.
           19.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             idest
             discipulos
             mihi
             facite
             ex
             omnibus
             gentibus
             .
             The
             new
             〈◊〉
             on
             the
             Bible
             annot
             .
             on
          
           Matth.
           28.
           19.
           
           ●each
           ]
           Gr.
           
             make
             Disciples
             of
             as
          
           John
           4.
           1.
           
             all
             nations
             ]
             not
             Jewes
             alone
             ,
             but
             Gentiles
             also
          
           ;
           Acts
           10.
           34.
           35.
           47.
           nor
           do
           I
           any
           thing
           contrary
           to
           Grammar
           ,
           as
           the
           〈◊〉
           in
           transitive
           ,
           so
           it
           is
           used
           transitively
           by
           me
           ,
           and
           it
           hath
           an
           accusative
           case
           after
           it
           ,
           to
           wit
           the
           noune
           confessedly
           included
           in
           the
           verb
           that
           is
           made
           from
           it
           ,
           and
           which
           I
           think
           none
           will
           deny
           to
           be
           the
           same
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           used
           John
           4.
           1.
           and
           then
           all
           nations
           must
           either
           be
           put
           by
           apposition
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           with
           the
           Praeposition
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           I
           stand
           not
           upon
           it
           whether
           be
           taken
           but
           I
           conceive
           it
           more
           agreeable
           to
           the
           sense
           ,
           and
           to
           the
           language
           to
           expresse
           it
           in
           the
           latter
           way
           ,
           
             Bee
             then
             the
             whole
             of
             the
             nation
             ,
             and
             so
             infants
             will
             not
             be
             included
             .
          
           I
           answer
           ,
           it
           is
           true
           ,
           nor
           can
           they
           be
           included
           .
           For
           the
           making
           Disciples
           all
           nations
           is
           by
           teaching
           them
           ,
           or
           by
           preaching
           the
           Gospell
           to
           them
           ;
           as
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           expressed
           ,
           Markes
           6.
           
           ●●
           .
           (
           which
           no
           man
           I
           think
           will
           have
           the
           face
           to
           deny
           to
           bee
           the
           same
           with
           this
           )
           not
           onely
           Master
           Marshall
           himselfe
           that
           expresseth
           it
           in
           his
           Sermon
           pag.
           35.
           
             that
             they
             should
             teach
             the
             heathen
             and
             the
             Iewes
             and
             make
             them
             Discicles
             ,
             and
             then
             baptize
             them
          
           ;
           but
           Mr
           Blake
           subscribes
           to
           this
           my
           intrepretation
           ,
           
             by
             preaching
             the
             Gospell
             to
             all
             nations
             ,
             make
             them
             Disciples
             .
             pag.
          
           65.
           
           So
           that
           Mr
           Blake
           must
           needs
           exclude
           infants
           ,
           except
           he
           can
           make
           them
           Disciples
           by
           teaching
           or
           preaching
           the
           Gospell
           to
           them
           .
           And
           for
           the
           prophecies
           he
           brings
           ,
           I
           marvaile
           he
           is
           not
           ashamed
           to
           produce
           ,
           Psal
           .
           72.
           11.
           
           Psal
           .
           86.
           9.
           to
           prove
           that
           that
           the
           whole
           of
           the
           nation
           even
           infants
           must
           be
           included
           ,
           
           Mat.
           28.
           19.
           as
           if
           it
           were
           foretold
           that
           the
           whole
           of
           the
           nations
           even
           infants
           should
           come
           and
           worship
           before
           God.
           Pareus
           in
           his
           Commentary
           on
           Matth.
           28.
           19.
           saith
           truly
           ,
           
             tertium
             mandatum
             est
             de
             baptizandis
             omnibus
             gentibus
             ,
             hoc
             est
             sacramento
             baptismi
             initi●●dis
             &
             consecrandis
             omnibus
             is
             qui
             Christo
             nomen
             darent
             .
          
        
         
           In
           the
           second
           fiction
           of
           chapter
           11.
           
           Master
           Blake
           saith
           ,
           
             I
             had
             thought
             no
             man
             had
             equal
             ●
             Bellarmin
             in
             taking
             paines
             to
             find
             a
             
             knot
             in
             a
             Bull-rush
             .
          
           But
           I
           have
           shewed
           above
           that
           Mr
           Rutherfurd
           hath
           made
           a
           knot
           ,
           needfull
           to
           be
           untyed
           .
           I
           say
           ,
           
             there
             can
             no
             rule
             be
             assigned
             whereby
             to
             know
             when
             a
             nation
             is
             a
             beleeving
             ,
             chosen
             ,
             or
             discipled
             nation
             ,
             giving
             right
             to
             baptize
             infants
             of
             that
             nation
             when
             not
             .
          
           Mr
           Blake
           askes
           ,
           
             doe
             you
             mean
             rules
             so
             cleare
             and
             plaine
             that
             〈◊〉
             difficulty
             or
             case
             of
             conscience
             can
             occurre
             ;
             that
             needs
             enquiry
             in
             observation
             of
             it
             .
             I
          
           answer
           no
           ,
           but
           such
           rules
           as
           are
           so
           cleare
           that
           a
           case
           of
           conscience
           may
           be
           resolved
           by
           them
           .
           M.
           
             Blake
             acouseth
             me
             as
             not
             rightly
             setting
             down
             his
             arg●●ent
             ,
             because
             I
             set
             not
             down
             the
             conclusion
             right
             :
             I
             put
             the
             conclusion
             thus
             ;
             and
             therefore
             the
             infants
             to
             be
             baptized
             ,
             whereas
             I
             should
             have
             added
             :
             and
             the
             nations
             being
             discipled
             ,
             then
             infants
             as
             part
             of
             the
             nation
             are
             to
             be
             baptized
             :
          
           To
           shew
           the
           causlesnesse
           of
           this
           exception
           ,
           Mr
           Blake
           pag.
           20
           of
           his
           birth-priviledge
           had
           said
           thus
           ,
           
             The
             infants
             of
             any
             nation
             make
             up
             a
             part
             of
             the
             nation
             ,
             and
             the
             nation
             ,
             where
             they
             came
             was
             to
             bee
             discipled
          
           ;
           but
           set
           not
           down
           his
           conclusion
           ,
           and
           therefore
           I
           conceiving
           he
           meant
           to
           infer
           thence
           that
           infants
           were
           comprized
           in
           those
           words
           ,
           
             baptizing
             them
             ,
             Matth.
          
           28.
           19.
           put
           down
           his
           conclusion
           thus
           ,
           
             and
             therefore
             the
             infants
             :
             to
             be
             baptized
             .
          
           Mr
           Blake
           would
           have
           discipled
           put
           into
           the
           conclusion
           .
           But
           I
           conceive
           still
           discipled
           should
           not
           be
           put
           in
           the
           conclusion
           ,
           and
           the
           premises
           were
           set
           down
           by
           himselfe
           ,
           and
           therefore
           I
           did
           him
           no
           wrong
           .
           For
           his
           argument
           in
           form
           must
           be
           thus
           .
           They
           who
           are
           part
           of
           a
           discipled
           nation
           are
           to
           be
           baptized
           ,
           infants
           are
           part
           of
           a
           discipled
           nation
           ,
           therefore
           infants
           are
           to
           be
           baptized
           ;
           any
           man
           may
           see
           that
           discipled
           should
           not
           be
           put
           in
           the
           conclusion
           ,
           sith
           it
           is
           in
           the
           
             medium
             ,
             quod
             non
             ingreditur
             conclusionem
             .
          
           Now
           let
           his
           major
           Proposition
           stand
           ,
           and
           I
           will
           subsume
           upon
           Mr
           Blakes
           ground
           ;
           Infidels
           of
           growne
           yeares
           are
           part
           of
           a
           discipled
           nation
           ,
           for
           they
           are
           part
           of
           the
           nation
           ;
           and
           if
           the
           nation
           be
           discipled
           ,
           they
           are
           part
           of
           the
           discipled
           nation
           :
           therefore
           by
           Mr
           Blakes
           reason
           ,
           Infidels
           of
           growne
           yeares
           are
           to
           be
           baptized
           .
           Mr
           Blake
           at
           last
           pag.
           67.
           sets
           downe
           his
           rule
           ,
           in
           these
           words
           
             they
             are
             baptized
             by
             vertue
             of
             a
             priviledge
             from
             their
             parent
             ,
             not
             from
             the
             nation
             :
          
           which
           is
           plainely
           to
           renounce
           Mr
           Rutherfurds
           assertion
           .
           I
           confesse
           if
           my
           first
           argument
           against
           the
           assertion
           I
           conceive
           Mr
           Rutherfurds
           may
           be
           answered
           ,
           then
           the
           2d
           .
           will
           be
           easily
           answered
           as
           M.
           Blake
           truly
           observes
           ,
           p.
           68.
           
           In
           answering
           my
           3d.
           Mr
           Blake
           askes
           ,
           
             How
             is
             it
             that
             wicked
             
             parents
             are
             now
             brought
             in
             this
             dispute
             ?
          
           I
           answer
           because
           it
           was
           the
           term
           
             Mr
             Rutherfurd
          
           used
           in
           his
           assertion
           :
           not
           to
           shew
           my
           allowance
           of
           the
           baptisme
           of
           infants
           of
           parents
           not
           wicked
           ,
           nor
           out
           of
           agreement
           with
           
             Mr
             Thomas
             Goodwin
          
           in
           this
           .
           
             Mr
             Blake
          
           page
           69.
           
             indeavours
             to
             prove
             by
             my
             tenet
             there
             can
             be
             no
             rule
             set
             down
             to
             know
             that
             any
             man
             is
             baptizable
             ,
             because
             he
             conceives
             I
             hold
             onely
             true
             beleevers
             before
             God
             ,
             members
             of
             the
             invisible
             Church
             ,
             vessels
             of
             mercy
             ,
             redeemed
             ones
             are
             the
             men
             discipled
             to
             be
             baptized
             ;
             but
             who
             are
             such
             ,
             cannot
             be
             known
             .
          
           Ergo
           ,
           
             by
             my
             opinion
             none
             are
             to
             be
             baptized
             .
          
           M.
           Blake
           indeavours
           to
           gather
           that
           to
           be
           my
           opinion
           out
           of
           my
           words
           ,
           which
           are
           brought
           in
           
             obtorto
             cello
          
           ,
           against
           their
           intent
           ,
           nothing
           to
           his
           purpose
           .
           I
           say
           that
           
             Mr
             Marshals
             words
             in
             this
             sense
             are
             good
             ,
             beleevers
             of
             every
             nation
             are
             the
             peculiar
             people
             meant
          
           ;
           1
           Pet.
           2.
           9.
           
             and
             this
             is
             meant
             of
             the
             invisible
             Church
             ;
             and
             that
             God
             hath
             not
             chosen
             simply
             the
             nation
             of
             the
             Gentiles
             ,
             but
             a
             people
             out
             of
             them
             :
          
           Revel
           .
           5.
           7.
           but
           doe
           I
           thereby
           expound
           Matth.
           28.
           19.
           as
           if
           [
           nations
           ]
           there
           comprehended
           only
           such
           elect
           persons
           and
           true
           beleevers
           ?
           or
           doe
           I
           any
           where
           say
           ,
           that
           such
           only
           are
           Disciples
           and
           to
           be
           baptized
           ?
           Why
           then
           doth
           
             Mr
             Blake
          
           not
           onely
           here
           ,
           but
           after
           in
           another
           chapter
           to
           wit
           the
           14
           of
           his
           book
           pag.
           95
           ,
           96.
           endeavour
           to
           fasten
           so
           absurdly
           that
           upon
           me
           ,
           when
           he
           himselfe
           twice
           in
           this
           very
           book
           p.
           24.
           50.
           acknowledgeth
           ,
           that
           he
           hath
           heard
           it
           from
           my
           own
           mouth
           ,
           that
           baptisme
           is
           rightly
           administr●●●●
           every
           professour
           of
           Christ
           .
           I
           say
           pag.
           158
           of
           my
           Examen
           ,
           th●●●●nfants
           being
           sanctified
           are
           beleevers
           ,
           and
           discipled
           of
           Christ
           ;
           but
           I
           no
           where
           say
           ,
           
             a
             sanctified
             person
             a
             beleever
             ,
             and
             a
             Disciple
             to
             be
             the
             same
             ,
          
           as
           Mr
           Blake
           untruly
           chargeth
           me
           ,
           pag.
           96.
           for
           I
           doe
           not
           make
           the
           termes
           reciprocall
           .
           Nor
           is
           that
           the
           advantage
           which
           I
           say
           the
           Independents
           have
           in
           this
           point
           ,
           that
           the
           holinesse
           that
           is
           the
           ground
           for
           the
           administratour
           to
           baptize
           ,
           must
           be
           reall
           either
           indeed
           or
           charitably
           beleeved
           ;
           but
           this
           is
           the
           advantage
           I
           conceive
           the
           Independents
           have
           ,
           that
           whereas
           some
           will
           have
           children
           baptized
           though
           the
           parents
           be
           never
           so
           wicked
           :
           if
           they
           be
           a
           part
           of
           a
           beleeving
           nation
           ,
           or
           their
           mediate
           Ancestours
           professed
           the
           faith
           ,
           the
           Independents
           have
           advantage
           against
           them
           by
           their
           own
           plea
           ;
           from
           Gen.
           17.
           7.
           1
           
           Cor.
           7.
           14.
           as
           I
           shewed
           above
           .
           In
           like
           manner
           
             Master
             Blake
          
           chapter
           14.
           page
           93.
           because
           I
           said
           that
           Infants
           may
           by
           
           extraordinary
           power
           be
           made
           Disciples
           ,
           as
           God
           made
           
             Iohn
             Baptist
          
           leap
           in
           his
           mothers
           womb
           ,
           and
           Balaame
           asse
           speak
           ,
           inferres
           against
           all
           reason
           and
           candor
           ,
           thus
           .
           
             You
             hold
             this
             is
             done
             by
             the
             omnipotent
             power
             of
             God
             ,
             as
             usually
             as
             actuall
             faith
             and
             profession
             of
             it
             is
             wrought
             in
             them
             ;
             as
             asses
             are
             made
             to
             speake
             with
             mans
             voice
             ,
             and
             children
             in
             the
             womb
             leap
             for
             joy
             at
             the
             sensible
             prefence
             of
             one
             that
             speakes
             to
             their
             mother
             .
             These
             you
             joyn
             together
             ,
             so
             that
             this
             is
             the
             comfort
             that
             you
             leave
             to
             parents
             when
             infants
             beleive
             ,
             make
             profession
             of
             their
             faith
             ,
             asses
             speak
             ,
             and
             infants
             in
             the
             womb
             know
             a
             voyce
             and
             rejoyce
             upon
             hearing
             it
             ,
             then
             their
             children
             may
             be
             sanctified
             and
             dying
             in
             infancy
             saved
             .
          
           But
           what
           spirit
           is
           
             Mr
             Blake
          
           possessed
           with
           that
           he
           so
           unbrotherlike
           perverts
           my
           words
           to
           make
           me
           odious
           ?
           I
           say
           that
           infants
           are
           sanctified
           by
           extraordinary
           power
           ,
           not
           by
           ordinary
           means
           as
           hearing
           the
           word
           ,
           doe
           I
           therefore
           make
           this
           unusual
           ?
           It
           may
           be
           done
           in
           every
           infant
           of
           a
           beleever
           for
           ought
           I
           say
           to
           the
           contrary
           .
           
             But
             you
             make
             it
             an
             extraordinary
             accident
             when
             you
             use
             this
             passage
             ,
             both
          
           p.
           134
           ,
           &
           158.
           
             extraordinary
             accidents
             make
             not
             an
             ordinary
             rule
             .
          
           'T
           is
           true
           I
           use
           the
           passage
           in
           both
           places
           ,
           but
           do
           not
           in
           either
           make
           the
           extraordinary
           accident
           to
           be
           an
           infants
           sanctification
           ,
           but
           in
           the
           one
           an
           infants
           profession
           of
           faith
           ,
           as
           the
           very
           words
           shew
           ,
           pag.
           134.
           and
           in
           the
           other
           the
           extraordinary
           revelation
           ,
           as
           is
           easie
           to
           be
           perceived
           by
           him
           that
           reads
           ,
           pag.
           158.
           of
           my
           examen
           .
           And
           thus
           have
           I
           answered
           with
           sect
           .
           2.
           ch
           .
           11.
           the
           fourteenth
           chapter
           ●●so
           of
           
             Mr
             Blakes
          
           book
           .
        
         
           Sect.
           
           3.
           chap.
           11.
           
           Mr.
           
           Blake
           ●hargeth
           me
           of
           imposing
           this
           supposition
           on
           him
           ,
           that
           he
           should
           strongly
           conceit
           this
           ,
           
             that
             Christ
             bid
             the
             Apostles
             baptize
             all
             nations
             after
             the
             manner
             that
             the
             Iewes
             did
             circumcise
             one
             nation
             ,
          
           my
           meaning
           was
           that
           he
           conceived
           that
           as
           God
           appointed
           the
           Jewes
           to
           circumcise
           parents
           professing
           faith
           and
           their
           infants
           ;
           so
           he
           bid
           the
           Apostles
           baptize
           beleeving
           parents
           ,
           and
           their
           infants
           :
           I
           did
           not
           intend
           to
           charge
           him
           with
           this
           conceit
           ,
           as
           if
           he
           conceived
           that
           
             Christ
             bid
             the
             Apostles
             set
             up
             circumcision
             ,
          
           as
           he
           seems
           pag.
           73.
           to
           imagine
           ,
           but
           that
           he
           conceived
           they
           were
           to
           baptize
           all
           nations
           .
           Fathers
           and
           Infants
           in
           like
           manner
           as
           the
           Jewes
           circumcised
           Fathers
           and
           their
           Infants
           .
           And
           this
           I
           conceive
           still
           must
           bee
           his
           meaning
           ,
           not
           knowing
           what
           other
           
             Covenant
             ,
             and
             Covenant-initiating
             Sacrament
          
           he
           could
           meane
           restrained
           to
           one
           nation
           ,
           besides
           the
           Covenant
           ,
           Gen.
           17.
           and
           circumcision
           
           appointed
           to
           the
           Jewes
           .
           But
           Mr.
           Blake
           tels
           me
           
             this
             was
             my
             calumny
             to
             say
             he
             would
             have
             the
             commission
             ,
          
           Mat.
           28.
           19.
           
             to
             be
             expounded
             by
             the
             precept
             of
             circumcision
             ,
          
           Gen.
           17.
           
             hee
             mea●t
             the
             precept
             or
             commission
          
           ;
           Matth.
           10.
           6.
           
           I
           answer
           ,
           Mr
           Blake
           would
           have
           the
           word
           nations
           Matth.
           28.
           19.
           to
           comprehend
           infants
           ,
           and
           his
           reason
           is
           ,
           because
           
             the
             word
             nation
             was
             so
             taken
             ,
             when
             the
             Covenant
             ,
             and
             Covenant-initiating
             Sacrament
             was
             restrained
             to
             that
             our
             nation
             .
          
           Now
           I
           appeale
           to
           any
           one
           whether
           in
           the
           commission
           .
           Matth.
           10.
           6.
           yea
           or
           in
           the
           whole
           〈…〉
           word
           nation
           be
           taken
           as
           restrained
           to
           that
           one
           natio●●
           〈…〉
           commission
           was
           first
           limited
           ,
           nor
           is
           there
           any
           menti●●
           〈…〉
           of
           Covenant
           or
           Covenant-initiating
           Sacrament
           in
           〈◊〉
           whole
           chapter
           ,
           nor
           a
           word
           that
           shewes
           that
           the
           word
           nation
           in
           the
           Apostles
           commission
           comprehended
           infants
           .
           And
           therefore
           I
           could
           not
           divine
           more
           fairely
           then
           I
           did
           what
           Mr
           Blakes
           meaning
           should
           be
           in
           that
           obscure
           expression
           .
           But
           saith
           Mr
           
             Blake
             you
             are
             not
             at
             the
             paines
             to
             make
             it
             appea●●
             how
             the
             words
             of
             Christ
             were
             to
             the
             Apostles
             in
             elligible
             ,
             if
             the
             word
             nation
             in
             this
             enlarged
             Commission
             ,
             must
             bee
             taken
             in
             my
             other
             sense
             ,
             and
             latitude
             then
             it
             was
             in
             their
             former
             limited
             commission
             when
             the
             Covenant
             and
             Covenant-initiating
             Sacrament
             was
             restrained
             to
             one
             nation
             .
          
           To
           this
           I
           answer
           ,
           I
           took
           paines
           I
           think
           sufficient
           to
           shew
           how
           it
           must
           be
           understood
           in
           my
           Examen
           ,
           §
           .
           13.
           and
           therefore
           I
           shew
           how
           it
           was
           intelligible
           to
           the
           Apostles
           .
           Many
           interpreters
           have
           expounded
           the
           word
           ,
           〈◊〉
           that
           I
           know
           of
           expounded
           it
           by
           Mat.
           10.
           6.
           
           The
           commission
           Mar.
           16.
           15.
           is
           the
           same
           with
           Mat.
           28.
           19.
           and
           so
           expo●●●●
           without
           running
           to
           Mat.
           10.
           6.
           
           The
           other
           supposition
           〈…〉
           ●●ceived
           Mr
           Marshals
           argument
           relied
           on
           is
           ,
           
             that
             the
             nation
             〈…〉
             Jewes
             were
             discipled
             when
             circumcised
             .
          
           This
           Mr
           Blake
           saith
           ,
           
             I
             put
             on
             him
             ,
             but
             he
             disclaimes
             it
             .
          
           The
           truth
           is
           ,
           I
           did
           not
           put
           it
           on
           Mr
           Blake
           ,
           but
           Mr
           Marshall
           ;
           though
           the
           next
           words
           speak
           of
           Mr
           Blake
           :
           but
           not
           imputing
           to
           him
           the
           second
           ,
           but
           the
           first
           supposition
           .
           As
           for
           Mr
           
             Mar.
             I
          
           do
           not
           find
           him
           disclaiming
           it
           .
           And
           for
           that
           inference
           that
           M.
           Blake
           makes
           from
           my
           words
           ,
           as
           if
           I
           conceived
           low
           thoughts
           of
           Mr
           Blake
           and
           Mr
           Marshall
           ,
           because
           I
           say
           the
           conceit
           
             that
             making
             Disciples
             ,
             Mat.
          
           28.
           19.
           
             is
             to
             be
             done
             by
             baptizing
             them
             ,
             is
             so
             absurd
             that
             I
             presume
             none
             that
             hath
             any
             wit
             will
             entertain
             it
             ,
             now
             it
             is
             as
             absurd
             to
             say
             ,
             that
             the
             Jewes
             were
             discipled
             when
             they
             were
             circumcised
             ,
             
             and
             therefore
             I
             conceive
          
           Mr
           
             Blake
             and
          
           Mr
           
             Marshall
             have
             not
             any
             wit.
          
           But
           for
           this
           inference
           it
           is
           a
           farre
           fetched
           thing
           :
           I
           did
           not
           conceive
           the
           one
           so
           absurd
           as
           the
           other
           ,
           nor
           doe
           yet
           ,
           and
           therefore
           I
           might
           impute
           defect
           of
           wit
           to
           the
           entertainer
           of
           the
           one
           conceit
           ,
           and
           yet
           not
           impute
           it
           to
           Mr
           Marshal
           and
           Mr
           Blake
           ,
           for
           entertaining
           another
           conceit
           like
           it
           .
           Mr
           Blake
           excepts
           against
           me
           for
           saying
           these
           points
           had
           strong
           hold
           in
           his
           mind
           ,
           that
           baptisme
           succeeds
           into
           the
           room
           ,
           place
           ,
           and
           use
           of
           circumcision
           ;
           and
           that
           the
           Covenant
           of
           the
           Gospell
           is
           all
           one
           with
           the
           Covenant
           made
           with
           
             Abraham
             :
             〈…〉
             used
             those
             words
             ,
             that
             Baptisme
             so
             succeeds
             circum●●
             〈◊〉
             therefore
             how
             could
             I
             know
             it
             to
             bee
             in
             his
             mind
             I
          
           answ●●
           〈◊〉
           it
           by
           words
           equipollent
           which
           hee
           useth
           as
           Birth-priviledge
           ,
           page
           14.
           
             what
             is
             objected
             against
             one
             ,
             concludes
             against
             both
             :
             circumcision
             and
             baptisme
             are
             therefore
             by
             the
             Apostle
             promiscuously
             taken
             ;
             there
             being
             the
             same
             principall
             and
             maine
             end
             of
             both
             .
          
           And
           this
           is
           evidence
           enough
           for
           what
           I
           said
           .
           The
           other
           Proposition
           he
           denies
           not
           to
           be
           in
           his
           mind
           .
        
         
           Sect.
           
           4.
           ch
           .
           11.
           
           Mr
           Blake
           makes
           a
           digression
           concerning
           arguments
           drawn
           from
           Analogy
           .
           And
           first
           whereas
           I
           had
           allowed
           for
           that
           which
           is
           naturall
           or
           morall
           in
           worship
           ,
           an
           institution
           or
           command
           in
           the
           old
           Testament
           as
           obligatory
           to
           christians
           :
           upon
           this
           Mr
           Blake
           tels
           me
           ,
           
             there
             is
             the
             same
             reason
             and
             like
             liberty
             in
             arguing
             by
             analogy
             in
             positive
             as
             in
             morall
             precepts
             .
          
           To
           this
           I
           reply
           ,
           if
           the
           meaning
           bee
           that
           there
           is
           like
           reason
           of
           proving
           morall
           precepts
           from
           the
           old
           Testament
           as
           positive
           rites
           ,
           it
           is
           most
           false
           and
           contrary
           to
           the
           7th
           article
           of
           the
           Church
           of
           England
           ,
           but
           if
           it
           be
           〈◊〉
           ●●tood
           of
           the
           manner
           of
           proofe
           by
           analogy
           or
           resembla●●
           then
           I
           deny
           that
           wee
           have
           any
           liberty
           at
           all
           to
           argue
           from
           analogy
           or
           resemblance
           ,
           to
           prove
           or
           make
           a
           dutie
           or
           command
           in
           morals
           or
           ceremonials
           ,
           though
           I
           grant
           we
           may
           use
           analogy
           to
           inforce
           a
           duty
           before
           proved
           .
           For
           an
           argument
           to
           prove
           a
           thing
           to
           bee
           a
           morall
           dutie
           from
           the
           old
           Testament
           ,
           must
           bee
           by
           proving
           the
           same
           thing
           ,
           then
           to
           have
           been
           morall
           as
           Master
           Cawdray
           and
           Master
           Palmer
           endeavour
           to
           prove
           one
           day
           in
           seven
           for
           a
           Sabbath
           to
           bee
           morall
           and
           perpetuall
           ,
           but
           an
           argument
           from
           analogy
           is
           from
           one
           thing
           to
           another
           ,
           as
           like
           ,
           for
           analogy
           or
           proportion
           is
           betweene
           ,
           not
           the
           same
           but
           more
           things
           as
           like
           .
           As
           for
           the
           Apostles
           arguing
           ,
           1
           Cor.
           9.
           9.
           
           1
           
           Tim.
           5.
           18.
           the
           Apostle
           doth
           not
           by
           ●are
           analogy
           conclude
           ministers
           maintenance
           ,
           but
           from
           the
           Lords
           ordinance
           ,
           1
           Cor.
           9.
           v.
           14.
           which
           ordinance
           I
           take
           to
           be
           that
           Matth.
           10.
           10.
           which
           ordinanc
           the
           Apostle
           confirmes
           from
           common
           equity
           ,
           which
           he
           proves
           b●
           diverse
           instances
           ,
           from
           v.
           7.
           
             to
             v.
          
           14.
           so
           that
           the
           Apostle
           doth
           no
           prove
           a
           morall
           duty
           by
           analogy
           between
           two
           different
           things
           ,
           bu●
           from
           a
           generall
           maxime
           that
           
             the
             labourer
             is
             worthy
             of
             his
             reward
          
           proved
           by
           sundy
           instances
           ,
           inferres
           a
           particular
           truth
           concerning
           ministers
           .
           The
           argument
           1
           Cor.
           10.
           16.
           17.
           is
           to
           prove
           .
           that
           they
           which
           professe
           C●●t
           ,
           may
           not
           partake
           of
           the
           things
           of
           Idols
           ,
           from
           this
           generall
           truth
           that
           they
           which
           joyn
           in
           the
           seruice
           of
           any
           God
           they
           hold
           communion
           with
           that
           God
           ,
           and
           are
           one
           with
           those
           that
           worship
           that
           God
           this
           the
           Apostle
           proves
           by
           instances
           in
           the
           Christian
           ,
           and
           Jewish
           services
           .
           So
           that
           this
           argument
           is
           from
           a
           generall
           truth
           proved
           by
           an
           induction
           of
           instances
           .
           That
           Matth.
           12.
           3.
           4.
           is
           onely
           an
           instance
           to
           prove
           that
           sacrifice
           must
           give
           place
           to
           mercy
           :
           a
           ceremoniall
           to
           a
           moralll
           duty
           ;
           not
           an
           argument
           from
           meer
           analogy
           or
           resemblance
           of
           things
           different
           .
           But
           what
           ever
           arguing
           there
           be
           in
           morals
           ,
           certaine
           it
           is
           that
           no
           argument
           is
           good
           from
           bare
           analogy
           in
           ceremonials
           ,
           or
           meer
           positives
           of
           the
           Jewes
           ;
           to
           prove
           ,
           thus
           it
           was
           in
           such
           a
           rite
           of
           the
           Jewes
           ,
           therefore
           it
           must
           be
           so
           in
           such
           a
           rite
           of
           the
           Christians
           ,
           there
           's
           no
           example
           of
           such
           arguing
           in
           the
           Scriptures
           ,
           and
           therefore
           I
           said
           rightly
           
             Examen
             pag.
          
           29.
           
           
             To
             me
             it
             is
             a
             dangerous
             principle
             upon
             which
             they
             goe
             that
             so
             argue
             ,
             to
             wit
             ,
             that
             in
             meer
             positive
             things
             (
             such
             as
             circumcision
             and
             baptisme
             are
             )
             we
             may
             frame
             an
             addition
             to
             Gods
             worship
             ,
             from
             analogy
             ,
             or
             resemblance
             conceived
             by
             us
             betweene
             two
             ordinances
             ;
             whereof
             one
             is
             quite
             taken
             away
             without
             any
             institution
             gathered
             by
             precept
             or
             Apostolicall
             example
             .
          
           Master
           
             Blake
             would
             knowe
             who
             they
             be
             that
             do
             so
             ,
             I
          
           answer
           ,
           Mr
           Marshall
           in
           his
           first
           argument
           ,
           and
           five
           first
           conclusions
           ,
           and
           virtuall
           command
           from
           circumcision
           ;
           Master
           
             Blake
             birth-priviledge
             pag.
          
           15.
           and
           generally
           all
           that
           prove
           Infant-baptisme
           ,
           by
           Infant-circumcision
           .
           For
           circumcision
           and
           baptisme
           ,
           are
           meer
           positive
           things
           ;
           baptizing
           of
           Infants
           is
           confessed
           not
           to
           have
           expresse
           institution
           gathered
           by
           expresse
           precept
           ,
           or
           example
           in
           the
           new
           Test
           :
           and
           that
           which
           is
           alleaged
           ,
           is
           either
           expresse
           ,
           or
           no
           precept
           ,
           or
           example
           at
           all
           :
           and
           if
           it
           were
           to
           be
           gathered
           by
           consequence
           from
           institution
           ,
           
           or
           example
           Apostolicall
           in
           the
           new
           Testament
           ,
           without
           the
           helpe
           of
           the
           precept
           of
           circumcision
           there
           would
           be
           ,
           for
           as
           much
           as
           it
           concernes
           my
           part
           ,
           an
           end
           of
           the
           controversie
           :
           therefore
           it
           is
           clear
           ,
           they
           that
           argue
           from
           circumcision
           to
           baptisme
           ,
           doe
           frame
           an
           addition
           to
           Gods
           worship
           ,
           from
           analogy
           or
           resemblance
           conceived
           by
           them
           ,
           between
           two
           ordinances
           :
           whereof
           one
           is
           quite
           taken
           away
           ,
           without
           any
           institution
           gathered
           by
           precept
           ,
           or
           Apostolicall
           example
           .
           But
           saith
           Master
           
             Blake
             .
             It
             is
             not
             barely
             the
             analogy
             between
             circumcision
             and
             baptisme
             ,
             by
             which
             we
             inforce
             the
             baptisme
             of
             Infants
             ,
             but
             the
             grounds
             of
             both
             circumcision
             and
             baptism
             .
          
           This
           is
           said
           ,
           but
           when
           the
           grounds
           are
           required
           ,
           what
           are
           they
           but
           the
           analogy
           between
           baptisme
           and
           circumcision
           ,
           that
           they
           are
           like
           ;
           what
           's
           the
           reason
           of
           the
           one
           ,
           is
           the
           reason
           of
           the
           other
           :
           and
           therefore
           what
           is
           done
           in
           the
           one
           ,
           is
           to
           be
           done
           in
           the
           other
           ?
           Now
           whence
           is
           this
           arguing
           but
           barely
           from
           the
           likenesse
           ,
           which
           makes
           an
           argument
           meerly
           from
           analogy
           .
           If
           the
           argument
           were
           drawn
           from
           some
           thing
           proper
           to
           baptisme
           it
           were
           another
           case
           ,
           but
           being
           drawne
           from
           circumcision
           to
           baptisme
           ,
           it
           is
           an
           argument
           meerly
           from
           analogy
           .
           If
           they
           rest
           not
           on
           this
           ,
           let
           them
           lay
           aside
           this
           argument
           ,
           and
           sticke
           to
           precept
           or
           Apostolicall
           example
           in
           the
           new
           Testament
           .
           To
           shew
           the
           danger
           of
           this
           way
           of
           arguing
           ,
           I
           thus
           reasoned
           
             Examen
             pag
          
           ,
           29.
           
           
             For
             if
             we
             may
             do
             it
             in
             one
             thing
             ,
             why
             not
             in
             another
             ?
             where
             shall
             we
             stay
             ?
             They
             that
             read
             the
             Popish
             expositors
             of
             their
             rituals
             do
             know
             ,
             that
             this
             principle
             hath
             brought
             in
             surplice
             ,
             purification
             of
             women
             ,
             &c.
             that
             I
             mention
             not
             greater
             matters
             .
             I
             desire
             any
             Learned
             man
             to
             set
             me
             downe
             a
             rule
             from
             Gods
             word
             ,
             how
             farre
             I
             may
             go
             in
             my
             conceived
             parity
             of
             reason
             ,
             equity
             or
             analogy
             ,
             where
             I
             must
             stay
             ;
             when
             it
             will
             be
             superstition
             and
             will-worship
             when
             not
             ;
             when
             my
             conscience
             may
             be
             satisfyed
             ,
             when
             not
             .
          
           Master
           Blake
           in
           answer
           hereto
           ,
           layes
           downe
           three
           rules
           .
           1.
           
           
             When
             parity
             of
             reason
             or
             analogy
             ,
             doth
             not
             institute
             any
             peece
             of
             worship
             ,
             or
             the
             least
             part
             of
             the
             service
             of
             God
             but
             onely
             helpes
             to
             a
             right
             understanding
             of
             the
             nature
             ,
             use
             ,
             end
             ,
             extent
             of
             that
             which
             is
             instituted
             .
          
           2.
           
           
             When
             in
             our
             reasoning
             from
             analogy
             ,
             from
             the
             right
             understanding
             of
             any
             inctitution
             ,
             or
             ordinance
             ,
             〈◊〉
             do
             not
             rest
             soly
             on
             the
             analogy
             that
             we
             find
             with
             other
             commands
             ,
             but
             have
             our
             further
             reason
             for
             confirmation
             .
          
           3.
           
           
             When
             the
             analogy
             holds
             full
             proportion
             in
             that
             for
             which
             it
             is
             brought
             ,
             so
             that
             nothing
             can
             
             fairely
             be
             brought
             against
             the
             one
             ,
             but
             may
             be
             also
             concluded
             against
             the
             other
             .
          
           To
           this
           I
           answer
           .
           1
           That
           never
           a
           one
           of
           these
           rules
           is
           brought
           out
           of
           Gods
           word
           .
           Not
           the
           first
           ,
           for
           there
           is
           neither
           declaration
           of
           such
           a
           rule
           ,
           nor
           example
           to
           prove
           that
           rule
           .
           The
           proving
           of
           excommunicating
           of
           women
           from
           Miriams
           shutting
           out
           of
           the
           camp
           ,
           Numb
           .
           12.
           14.
           is
           not
           a
           Scripture
           collection
           ,
           but
           a
           meer
           devise
           of
           men
           ;
           the
           argument
           against
           nonresidence
           from
           Ezek.
           44.
           8.
           is
           good
           after
           other
           arguments
           ,
           but
           without
           other
           proofe
           is
           not
           convincing
           :
           and
           it
           is
           not
           in
           meer
           positive
           things
           but
           morall
           .
           The
           argument
           of
           the
           Apostle
           ,
           1
           Cor.
           9.
           13.
           14.
           is
           not
           from
           one
           positive
           rite
           to
           another
           ,
           but
           from
           an
           ordinance
           of
           God
           agreeable
           to
           common
           equity
           in
           the
           old
           Testament
           ,
           to
           illustrate
           an
           ordinance
           in
           the
           new
           Testament
           ,
           about
           a
           morall
           duty
           of
           righteousnesse
           .
           The
           second
           and
           third
           rules
           are
           not
           set
           downe
           from
           any
           declaration
           or
           example
           in
           the
           Scripture
           .
           2
           I
           say
           these
           rules
           are
           very
           uncertaine
           ,
           For
           no
           reason
           is
           given
           why
           they
           may
           not
           make
           a
           new
           worship
           ,
           who
           may
           by
           their
           analogy
           extend
           it
           beyond
           the
           institution
           in
           the
           new
           Testament
           yea
           ,
           it
           will
           be
           alleaged
           by
           Papists
           ,
           and
           others
           ,
           that
           when
           they
           appoint
           Surplice
           ,
           Purification
           ,
           Organs
           ,
           &c.
           they
           do
           not
           make
           a
           new
           worship
           ,
           but
           adde
           circumstances
           to
           the
           ordinances
           of
           Christ
           .
           Yea
           ,
           The
           second
           rule
           overthrowes
           all
           ,
           For
           if
           we
           may
           not
           soly
           rest
           on
           the
           analogy
           ;
           why
           at
           all
           ?
           This
           is
           enough
           to
           shew
           that
           analogy
           hath
           no
           strength
           ,
           that
           indeed
           it
           doth
           onely
           illustrate
           cannot
           prove
           ;
           what
           is
           an
           argument
           by
           analogy
           ,
           but
           an
           argument
           
             a
             similt
          
           ?
           If
           analogy
           could
           prove
           ,
           we
           might
           rest
           soly
           on
           it
           ,
           without
           any
           other
           confirmation
           .
           It
           is
           true
           ,
           many
           desire
           more
           arguments
           ,
           but
           in
           truth
           if
           it
           be
           an
           argument
           that
           proves
           ,
           we
           may
           rely
           on
           it
           soly
           though
           there
           be
           no
           other
           .
           The
           third
           rule
           likewise
           is
           uncertaine
           and
           vaine
           .
           For
           how
           shall
           we
           knowe
           when
           the
           analogy
           holds
           full
           propo●tion
           ?
           when
           nothing
           can
           be
           fairely
           brought
           against
           the
           one
           ,
           but
           may
           be
           also
           concluded
           on
           the
           other
           ?
           when
           is
           the
           proportion
           full
           ,
           if
           onely
           when
           
             omnia
             sunt
             paria
          
           ;
           this
           can
           never
           happen
           in
           analogies
           between
           the
           rites
           of
           Moses
           and
           rites
           of
           Christ
           ?
           If
           when
           there
           is
           a
           parity
           in
           many
           things
           ,
           it
           will
           be
           uncertaine
           how
           many
           parityes
           will
           serve
           turne
           to
           make
           the
           proportion
           full
           ;
           what
           force
           there
           is
           in
           an
           analogy
           when
           there
           are
           more
           disparities
           :
           And
           so
           for
           a
           rule
           to
           knowe
           when
           a
           thing
           is
           fairly
           brought
           ,
           whether
           the
           rule
           be
           to
           be
           taken
           from
           Logicke
           ,
           or
           the
           
           judgement
           of
           the
           Learned
           .
           So
           that
           these
           rules
           are
           very
           uncertain
           .
           3
           It
           is
           also
           uncertaine
           whether
           these
           rules
           be
           sufficient
           ,
           whether
           there
           be
           no
           need
           of
           any
           more
           .
           For
           these
           rules
           will
           not
           exclude
           proofe
           of
           imparity
           of
           ministers
           ,
           Infant
           commuuion
           ,
           &c
           by
           analogy
           .
           Or
           if
           they
           do
           the
           same
           aberration
           from
           these
           rules
           that
           disproves
           the
           analogy
           for
           these
           ;
           will
           be
           incident
           to
           the
           analogy
           for
           Infant-baptisme
           .
           We
           may
           say
           Infant-communion
           ,
           or
           imparity
           in
           the
           ministery
           is
           no
           more
           a
           new
           instituted
           worship
           ,
           then
           Infant
           baptisme
           ;
           they
           that
           alleage
           analogy
           for
           imparity
           of
           the
           Clergy
           ,
           and
           Infant-communion
           rest
           not
           soly
           on
           it
           :
           it
           seems
           to
           be
           brought
           as
           fairely
           with
           as
           full
           proportion
           in
           the
           one
           as
           the
           other
           .
           So
           that
           I
           conclude
           ,
           not
           onely
           with
           Master
           
             Rutherfurd
             proportions
             are
             weake
             proportions
          
           ,
           but
           also
           that
           in
           these
           positive
           rites
           ,
           and
           institutions
           they
           are
           no
           probations
           at
           all
           ,
           but
           meer
           illustrations
           ,
           and
           consequently
           the
           argument
           for
           Infant-baptisme
           from
           the
           analogy
           of
           Infant-circumcision
           is
           a
           meer
           nullity
           .
        
         
           The
           rest
           of
           the
           section
           containes
           nothing
           but
           wrong
           inferences
           from
           my
           words
           ;
           I
           distinguish
           between
           Evangelicall
           promises
           and
           promises
           domesticall
           specially
           respecting
           Abrahams
           family
           ,
           
             If
             this
             distinction
             may
             passe
             then
          
           Abrahams
           
             family
             had
             no
             Evangelicall
             promises
          
           saith
           Master
           
             Blake
             ,
             you
             make
          
           saith
           he
           ,
           
             an
             opposition
             between
             them
          
           .
           But
           what
           ridiculous
           arguing
           is
           this
           ?
           It
           's
           all
           one
           as
           to
           say
           ,
           If
           gifts
           of
           grace
           and
           nature
           are
           distinguished
           ,
           then
           they
           that
           have
           gifts
           of
           grace
           ,
           can
           have
           no
           gifts
           of
           nature
           .
           Those
           things
           that
           are
           not
           
             idem
             formaliter
          
           ,
           or
           realiter
           ,
           may
           be
           in
           
             eodem
             subjecto
             .
             I
          
           oppose
           them
           ,
           he
           saith
           ,
           but
           how
           ?
           not
           as
           contraries
           ,
           but
           as
           disparata
           ,
           which
           is
           rather
           a
           distinction
           then
           an
           opposition
           .
           Because
           I
           say
           ,
           
             circumcision
             signified
             that
          
           Moses
           
             Law
             was
             to
             be
             observed
          
           ,
           Gal.
           5.
           3.
           
           Master
           Blake
           excepts
           .
           
             You
             are
             (
             it
             seems
             )
             of
             Mr
          
           Blackwoods
           
             opinion
             ,
             that
             saith
             ,
             circumcision
             did
             not
             bring
             any
             grace
             to
             the
             Jewes
             ,
             but
             was
             rather
             a
             yoke
             or
             a
             curse
             .
          
           Master
           Blackwood
           hath
           or
           may
           answer
           for
           himself
           .
           Mr.
           Blakes
           inference
           from
           my
           words
           is
           a
           meer
           cavil
           .
           And
           that
           which
           he
           addes
           ,
           that
           
             I
             make
             frequent
             use
             of
             Bellarmines
             sophistry
          
           is
           a
           meer
           slaunder
           .
           That
           circumcision
           signified
           the
           promise
           of
           the
           Land
           of
           Canaan
           ,
           I
           had
           it
           not
           from
           Bellarmine
           ,
           but
           if
           from
           any
           ,
           rather
           from
           Cameron
           cited
           by
           me
           
             exercit
             :
             pag.
          
           4.
           or
           rather
           from
           Gen.
           17.
           8.
           
           Psal
           .
           105.
           11.
           
           This
           is
           enough
           in
           answer
           to
           that
           section
           .
        
         
         
           Sect.
           
           5.
           ch
           .
           11.
           
           Master
           
             Blake
             accuseth
             me
             as
             not
             setting
             down
             his
             argument
             rightly
             ,
          
           but
           the
           truth
           is
           ,
           I
           set
           not
           downe
           the
           argument
           as
           it
           is
           in
           Master
           Blake
           ,
           but
           as
           it
           was
           in
           Master
           Marshall
           ,
           whose
           very
           words
           I
           alleadge
           ,
           and
           that
           rightly
           .
           But
           Master
           Blake
           thinkes
           he
           formed
           it
           to
           better
           advantage
           ;
           
             From
             Matth.
          
           10.
           42.
           
           Mar.
           9.
           41.
           
             compared
             ,
             I
             onely
             gather
             to
             that
             belong
             to
             Christ
             ,
             and
             to
             beare
             the
             name
             of
             Christ
             ,
             and
             to
             be
             a
             Disciple
             of
             Christ
             is
             one
             and
             the
             same
             thing
             .
          
           But
           by
           his
           leave
           ,
           if
           he
           should
           meet
           with
           a
           punctuall
           respondent
           ,
           he
           would
           and
           might
           deny
           his
           proofe
           .
           For
           all
           that
           he
           can
           prove
           from
           thence
           is
           ,
           that
           the
           same
           persons
           that
           belong
           to
           Christ
           ,
           are
           disciples
           of
           Christ
           ;
           but
           it
           is
           not
           true
           alwayes
           ,
           
             quae
             eidem
             subjecto
             conveniunt
             sunt
             eadem
             formaliter
             .
          
           He
           that
           should
           say
           ,
           he
           that
           receives
           my
           servant
           receives
           me
           ;
           he
           that
           receives
           one
           that
           belongs
           to
           me
           receives
           me
           ;
           though
           he
           speak
           both
           these
           of
           the
           same
           person
           ,
           yet
           a
           servant
           ,
           and
           one
           that
           belongs
           to
           him
           are
           not
           all
           one
           and
           the
           same
           thing
           :
           For
           there
           are
           other
           that
           belong
           to
           him
           ,
           as
           wife
           ,
           children
           ,
           friends
           ,
           besides
           servants
           .
           And
           indeed
           to
           belong
           to
           Christ
           ,
           and
           to
           be
           a
           Disciple
           of
           Christ
           ,
           are
           not
           one
           and
           the
           same
           thing
           .
           To
           be
           a
           Disciple
           of
           Christ
           in
           all
           the
           places
           in
           the
           four
           Evangelists
           and
           Acts
           of
           the
           Apostles
           ,
           signifyes
           no
           other
           then
           one
           that
           professed
           Christ
           to
           be
           his
           master
           ,
           and
           followed
           his
           Doctrine
           ,
           as
           the
           Disciples
           of
           John
           ,
           the
           Pharisees
           ,
           and
           others
           did
           follow
           their
           Doctrine
           ;
           but
           many
           belong
           to
           Christ
           ,
           yet
           uncalled
           ,
           all
           that
           his
           Father
           hath
           given
           unto
           him
           ,
           the
           Angels
           that
           are
           his
           Ministers
           belong
           to
           him
           ,
           and
           yet
           cannot
           in
           the
           Scripture
           acception
           be
           termed
           Christs
           Disciples
           .
           But
           
             I
             assume
          
           saith
           Master
           
             Blake
             ,
             that
             Infants
             are
             of
             the
             number
             of
             those
             who
             as
             Disciples
             in
             Christs
             account
             do
             belong
             to
             him
             .
             Matth.
          
           ●●
           .
           5.
           
           I
           said
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           notes
           not
           alwayes
           an
           Infant
           ,
           for
           I●●rus
           daughter
           ,
           though
           twelve
           yeare
           old
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Marke
           5.
           41.
           42.
           and
           yet
           that
           age
           might
           be
           a
           patterne
           of
           humility
           ▪
           seldome
           are
           children
           of
           that
           age
           ambitious
           as
           the
           Disciples
           ,
           though
           they
           be
           oft
           impatient
           .
           I
           said
           further
           that
           Matth.
           18.
           5.
           is
           not
           meant
           of
           a
           little
           child
           in
           age
           ,
           and
           that
           〈◊〉
           proved
           from
           v.
           3.
           
           ●
           .
           6.
           
           But
           saith
           Master
           
             Blake
             ,
             he
             is
             indeed
             a
             child
             in
             understanding
             that
             doth
             not
             see
             that
             your
             ●●●ference
             to
          
           v.
           3.
           4.
           
             is
             wholly
             against
             you
             for
             little
             child
             v.
          
           3.
           4.
           
             is
             taken
             for
             such
             a
             one
             as
             in
             age
             is
             a
             little
             child
             ,
             else
             the
             speech
             would
             be
             ●●ept
             .
          
           But
           Mr
           Blake
           should
           have
           ●●●●ded
           my
           words
           better
           ,
           I
           did
           not
           parallel
           the
           word
           
           [
           
             little
             child
             ]
             v.
          
           5.
           with
           [
           
             little
             child
             ]
             v.
          
           3
           4
           but
           the
           phrase
           [
           
             one
             such
             little
             child
          
           ]
           with
           the
           phrases
           ,
           v.
           3.
           
             one
             that
             is
             converted
             ,
             and
             made
             as
             a
             little
             child
             .
          
           v.
           4.
           
             one
             that
             humbles
             himselfe
             as
             a
             little
             child
          
           v.
           6.
           
             one
             of
             those
             little
             ones
             that
             beleeve
             in
             him
             .
          
           But
           saith
           Master
           
             Blake
             ,
             Luke
          
           9.
           48.
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           It
           is
           true
           ,
           it
           is
           so
           .
           Neverthelesse
           Beza
           notes
           thus
           ,
           
             sed
             &
             pro
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             hunc
             puerulum
             ,
             fortassis
             legendum
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             hujusmodi
             puerulum
             :
             &
          
           Grotius
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             id
             est
          
           :
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             ut
             apud
             Matthaeum
             ,
             quomodo
             &
             hic
             Syrus
             interpretatur
             .
             Tale
             est
             :
             amor
             omnibus
             idem
             .
          
           That
           in
           Matth.
           18.
           5.
           
           a
           little
           child
           must
           be
           meant
           of
           a
           little
           child
           in
           affection
           ,
           seems
           plaine
           to
           me
           by
           the
           terme
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             such
             a
             one
          
           ,
           that
           it
           is
           not
           limited
           to
           that
           little
           child
           ,
           the
           term
           1.
           shews
           which
           is
           as
           much
           as
           quempiam
           any
           one
           .
           And
           me
           thinkes
           the
           meaning
           of
           the
           words
           should
           be
           thus
           ,
           whosoever
           should
           receive
           such
           a
           one
           as
           is
           as
           meane
           and
           low
           as
           a
           little
           child
           receiveth
           me
           ,
           as
           that
           which
           followes
           makes
           me
           conceive
           .
           For
           he
           
             that
             is
             lesse
             among
             you
          
           ,
           that
           is
           ,
           though
           he
           were
           as
           meane
           as
           a
           little
           child
           ,
           
             shall
             be
             great
          
           .
           But
           were
           it
           granted
           that
           it
           were
           meant
           of
           a
           little
           child
           in
           age
           ,
           how
           doth
           it
           follow
           that
           such
           a
           one
           is
           there
           a
           Disciple
           ?
           This
           ,
           if
           any
           must
           be
           the
           proofe
           :
           He
           that
           is
           received
           in
           christs
           name
           ,
           is
           a
           Disciple
           .
           A
           little
           child
           may
           be
           received
           in
           Christs
           name
           ergo
           a
           little
           child
           is
           a
           disciple
           ▪
           But
           of
           this
           argument
           ,
           I
           deny
           the
           major
           ;
           a
           person
           might
           be
           received
           in
           Christs
           name
           ,
           who
           was
           not
           a
           Disciple
           ,
           as
           those
           that
           did
           miracles
           in
           Christs
           name
           ▪
           and
           yet
           followed
           not
           Christ
           ,
           Luke
           9.
           49.
           
           But
           if
           it
           were
           so
           that
           it
           could
           be
           proved
           ,
           that
           the
           terme
           Disciple
           is
           any
           where
           given
           to
           an
           Infant
           ,
           (
           which
           neither
           Master
           Blake
           from
           Matth.
           18.
           5.
           nor
           Master
           Marshall
           from
           Acts
           15.
           10.
           can
           ever
           do
           )
           yet
           it
           is
           certaine
           that
           a
           Disciple
           Matth.
           28.
           19.
           is
           such
           a
           one
           as
           is
           made
           by
           preaching
           the
           Gospell
           ,
           as
           is
           manifest
           from
           Mar.
           16.
           15.
           
           John
           4.
           
           ●
           .
           And
           I
           wonder
           that
           those
           very
           men
           that
           do
           in
           effect
           sometime
           confesse
           this
           is
           not
           meant
           of
           Infants
           ,
           when
           they
           answer
           the
           Antipaedobaptists
           objection
           from
           Matth.
           28.
           19.
           as
           Mr
           
             Marshall
             pag.
          
           44
           of
           his
           
             Sermon
             ,
             It
             is
             said
             indeed
             ,
             that
             they
             taught
             and
             baptized
             ,
             and
             no
             expresse
             ●●ntion
             of
             any
             other
             ,
          
           that
           yet
           they
           should
           by
           such
           strained
           and
           forced
           inferences
           go
           about
           to
           draw
           a
           command
           from
           Matth.
           28.
           19.
           for
           baptizing
           Infants
           ,
           as
           if
           they
           might
           be
           called
           there
           Disciples
           ,
           contrary
           to
           the
           constant
           use
           of
           the
           word
           throughout
           the
           new
           Testament
           ,
           and
           their
           own
           confessionels
           
           where
           .
           Sect.
           6
           ch
           .
           11.
           
           Master
           Blake
           blames
           me
           for
           putting
           his
           reason
           from
           Isai
           49.
           22
           as
           an
           argument
           by
           it selfe
           in
           my
           exercitation
           .
           But
           he
           might
           know
           my
           exercitation
           set
           downe
           most
           of
           the
           arguments
           as
           they
           were
           urged
           in
           the
           conference
           with
           me
           ,
           And
           so
           was
           the
           reason
           from
           Isai
           49.
           22.
           urged
           in
           that
           conference
           as
           an
           argument
           by
           it selfe
           ,
           to
           my
           best
           remembrance
           ,
           however
           it
           were
           after
           disposed
           in
           the
           birth-priviledge
           .
           But
           saith
           Master
           
             Blake
             ,
             the
             question
             here
             is
             not
             (
             as
             after
             your
             manner
             you
             mistake
             it
             )
             whether
             this
             text
             proves
             Infant-baptisme
             ,
             but
             whether
             it
             gives
             any
             intimation
             ,
             that
             Infants
             in
             the
             dayes
             of
             the
             Gospell
             be
             any
             members
             of
             the
             Church-visible
             ,
             or
             intitled
             to
             any
             priviledges
             of
             the
             Covenant
             ,
             as
             Christs
             Disciples
             .
             I
          
           reply
           ,
           The
           proving
           of
           that
           intimation
           tended
           to
           prove
           Infant-baptisme
           ,
           and
           therefore
           those
           words
           were
           alleaged
           for
           Infant-baptisme
           ;
           which
           was
           that
           I
           said
           ,
           not
           a
           whit
           mistaking
           the
           question
           .
           Now
           sith
           Master
           Blake
           confesseth
           that
           the
           words
           must
           needs
           be
           allegoricall
           ,
           why
           doth
           he
           expound
           the
           terme
           sons
           and
           daughters
           of
           infants
           ,
           and
           tell
           us
           that
           
             their
             carriage
             of
             their
             little
             ones
             must
             be
             understood
             no
             otherwise
             then
             of
             the
             accesse
             of
             the
             Gentiles
             with
             their
             Infants
             to
             the
             Church
             of
             Christ
             .
          
           For
           if
           the
           Carriage
           ,
           and
           noursing
           v.
           23.
           be
           allegoricall
           meant
           of
           perswasions
           ,
           exhortations
           ,
           and
           such
           like
           acts
           ,
           Infants
           could
           not
           be
           thus
           carried
           And
           so
           Mr
           Blakes
           allegationis
           but
           an
           empty
           sound
           .
        
         
           Ch.
           12.
           
           
           Master
           Blake
           goes
           about
           to
           justifie
           his
           speech
           that
           he
           used
           in
           his
           birth-priviledge
           ,
           pag.
           22.
           that
           
             the
             precedant
             is
             an
             household
             .
             He
             that
             followeth
             the
             precedent
             ,
             must
             baptize
             housholds
             .
          
           This
           speech
           I
           said
           ,
           I
           marvaile
           much
           at
           it
           ,
           and
           that
           it
           is
           very
           absurd
           ,
           that
           I
           say
           no
           worse
           of
           it
           .
           Master
           Blake
           tels
           me
           .
           
             I
             expresse
             not
             the
             reason
             of
             so
             much
             marvaile
             .
             I
          
           answer
           the
           terme
           wherefore
           ,
           with
           the
           words
           following
           expresse
           this
           reason
           plainely
           ,
           sith
           as
           I
           said
           before
           in
           housholds
           were
           Infidels
           ,
           if
           an
           houshold
           be
           the
           precedent
           to
           be
           followed
           ;
           and
           he
           that
           followeth
           the
           precedent
           must
           baptize
           housholds
           without
           any
           other
           qualification
           ;
           then
           when
           he
           baptizeth
           the
           beleeving
           master
           ,
           he
           must
           baptize
           the
           unbeleeving
           servant
           ,
           wife
           ,
           &c.
           for
           they
           are
           of
           the
           houshold
           .
           Master
           
             Blake
             .
             If
             you
             had
             any
             worse
             to
             say
             ,
             I
             wonder
             that
             you
             had
             not
             spoke
             it
             ,
             your
             best
             friends
             I
             beleeve
             will
             say
             that
             you
             have
             sufficiently
             shewed
             your selfe
             absurd
             in
             language
             .
          
           Sure
           Master
           Blake
           knowes
           that
           a
           speech
           may
           be
           worse
           censured
           then
           by
           terming
           it
           very
           absurd
           ,
           I
           might
           have
           called
           
           it
           sophisticall
           ,
           deceitfull
           ,
           and
           that
           had
           beene
           worse
           .
           My
           best
           friends
           can
           finde
           no
           abusive
           language
           of
           any
           mans
           person
           ,
           their
           speeches
           or
           arguments
           I
           censure
           in
           no
           more
           absurd
           language
           then
           usually
           schollers
           do
           ,
           and
           particularly
           Master
           Gataker
           doth
           Doctor
           Ames
           ,
           and
           Voetius
           as
           I
           have
           shewed
           in
           this
           Apology
           above
           §
           .
           5.
           
           Master
           Blake
           addes
           ,
           
             I
             onely
             say
             some
             more
             learned
             then
             I
             ,
             as
             learned
             as
             you
             have
             denied
             my
             words
             to
             be
             either
             absurd
             or
             heterodox
             .
          
           Be
           it
           so
           ;
           yet
           affection
           may
           blinde
           their
           eyes
           .
           But
           let
           us
           examine
           the
           speech
           .
           I
           reasoned
           thus
           ,
           if
           the
           precedent
           to
           be
           followed
           be
           a
           houshold
           ,
           then
           those
           of
           the
           houshold
           are
           to
           be
           baptized
           either
           because
           of
           the
           houshold
           ;
           if
           this
           be
           said
           ,
           then
           the
           Infidell
           wife
           is
           to
           be
           baptized
           because
           of
           the
           houshold
           ,
           or
           because
           they
           professe
           the
           faith
           ;
           and
           then
           the
           precedent
           is
           not
           a
           houshold
           ,
           but
           a
           professor
           of
           faith
           .
           To
           this
           Master
           
             Blake
             ,
             For
             full
             answer
             I
             say
             ,
             that
             wife
             and
             servant
             ,
             as
             wife
             and
             servant
             ,
             are
             in
             a
             capacity
             for
             baptisme
             :
             if
             any
             wife
             and
             servant
             were
             in
             those
             housholds
             they
             were
             baptized
             ;
             else
             the
             Scripture
             would
             not
             have
             said
             the
             whole
             family
             was
             baptized
             .
             It
             is
             sufficient
             that
             Scripture
             mentioning
             baptisme
             of
             whole
             housholds
             ,
             excepts
             none
             from
             a
             capacity
             of
             baptisme
             .
             I
          
           reply
           ,
           in
           that
           which
           he
           cals
           a
           full
           answer
           ,
           there
           is
           no
           answer
           at
           all
           to
           my
           reason
           ;
           for
           he
           neither
           denyes
           my
           distinction
           to
           be
           sufficient
           ,
           nor
           doth
           he
           tell
           us
           which
           member
           he
           will
           choose
           in
           the
           Dilemma
           ,
           nor
           how
           he
           will
           avoid
           the
           consequent
           upon
           his
           choice
           .
           And
           therefore
           his
           learned
           friends
           ,
           though
           they
           were
           ten
           times
           learneder
           then
           my selfe
           ,
           yet
           in
           this
           are
           mistaken
           in
           acquitting
           either
           the
           former
           speech
           ,
           of
           this
           answer
           ,
           from
           absurdity
           .
           But
           let
           us
           consider
           what
           he
           sayes
           .
           
             It
             is
             sufficient
             ,
             that
             Scripture
             mentioning
             baptisme
             of
             whole
             housholds
             ,
             excepts
             none
             from
             a
             capacity
             of
             baptisme
             .
          
           I
           reply
           :
           Is
           this
           sufficient
           to
           make
           the
           baptizing
           of
           housholds
           the
           precedent
           ,
           that
           is
           the
           pattern
           by
           which
           we
           may
           now
           baptize
           Infants
           ,
           because
           Infants
           are
           not
           excepted
           ?
           Then
           neither
           are
           Infidels
           excepted
           there
           ;
           nor
           naturall
           fooles
           or
           idiots
           of
           ripe
           yeares
           ,
           and
           so
           are
           to
           be
           the
           precedent
           of
           baptizing
           .
           
             But
             wife
             and
             servant
             as
             wife
             and
             servant
             ,
             are
             in
             a
             capacity
             for
             baptisme
             .
          
           Answer
           .
           It
           is
           not
           true
           ,
           that
           wife
           and
           servant
           as
           wife
           and
           servant
           are
           in
           a
           capacity
           for
           baptisme
           ,
           if
           [
           ●s
           ]
           betaken
           with
           reduplication
           ,
           and
           [
           capacity
           ]
           of
           actuall
           right
           ,
           but
           as
           they
           are
           professors
           of
           faith
           .
           But
           if
           it
           be
           understood
           that
           ,
           
             〈◊〉
             wife
          
           ,
           that
           is
           
             though
             wife
          
           ,
           and
           capacity
           in
           respect
           of
           future
           possibility
           ,
           
           then
           it
           is
           true
           of
           an
           Infidell
           ,
           of
           any
           man
           shall
           we
           therefore
           make
           an
           Infidell
           ,
           or
           a
           man
           simply
           the
           precedent
           of
           baptizing
           ?
           I
           said
           there
           's
           no
           reason
           why
           it
           should
           not
           be
           laid
           as
           well
           ,
           that
           baptizing
           
             Samaria
             ,
             Acts
          
           8.
           12.
           the
           3000.
           
           Acts
           2.
           42.
           all
           
             Judea
             Matth.
          
           3.
           5
           ;
           should
           be
           the
           precedent
           as
           baptizing
           of
           housholds
           ,
           Acts
           16.
           
           True
           saith
           Master
           
             Blake
             ,
             if
          
           Semaria
           
             be
             converted
             ,
             all
          
           Judaea
           
             is
             taken
             for
             some
             considerable
             numbers
             out
             of
             every
             part
             of
          
           Judaea
           .
           So
           say
           I
           ,
           the
           terme
           houshold
           is
           taken
           Acts
           16.
           for
           those
           of
           the
           house
           that
           being
           of
           growne
           yeares
           professed
           the
           faith
           .
           And
           so
           there
           's
           no
           precedent
           there
           for
           baptizing
           an
           Infant
           .
        
         
           Chapt.
           13.
           
           
           Mr
           Blake
           passing
           over
           all
           that
           I
           say
           to
           Mr
           Marshals
           second
           argument
           ,
           till
           pag.
           145.
           concerning
           it
           tels
           me
           ,
           
             that
             I
             might
             have
             given
          
           Mr
           
             Marshal
             leave
             to
             explain
             his
             own
             argument
             .
          
           And
           And
           I
           tell
           Mr
           Blake
           that
           so
           I
           did
           ,
           and
           then
           did
           my
           part
           to
           shew
           what
           was
           faulty
           in
           it
           ,
           so
           effectually
           that
           I
           conceive
           in
           his
           Defence
           he
           hath
           quitted
           it
           ,
           and
           put
           another
           in
           its
           room
           ,
           as
           weak
           as
           it
           ;
           as
           I
           shewed
           above
           .
           But
           Mr
           
             Blake
             thinkes
             it
             is
             sufficient
             to
             make
             the
             argument
             good
             ,
             that
             infants
             of
             beleevers
             have
             an
             accesse
             in
             Gods
             ordinary
             way
             of
             dispensation
             ,
             whilst
             infants
             :
          
           Here
           is
           a
           new
           phraseology
           ,
           which
           serves
           for
           nothing
           but
           to
           puzzle
           ;
           there
           is
           no
           face
           of
           an
           argument
           in
           it
           ,
           and
           therefore
           I
           let
           it
           passe
           .
           To
           shew
           ,
           how
           uncertaine
           the
           argument
           is
           from
           from
           Matth.
           19.
           14.
           for
           infant-baptisme
           I
           produced
           Pis●a●ors
           reasons
           to
           prove
           that
           it
           is
           not
           cleare
           they
           were
           infants
           that
           were
           brought
           to
           Christ
           .
           These
           reasons
           I
           did
           not
           stick
           to
           ,
           and
           so
           need
           not
           own
           what
           is
           contradictory
           to
           my
           exposition
           of
           Matth.
           18.
           5.
           before
           .
           The
           second
           exception
           I
           took
           to
           the
           argument
           from
           Matth.
           19.
           14.
           
           I
           delivered
           onely
           doubtfully
           ,
           and
           yet
           I
           conceived
           Mr
           Marshals
           reason
           not
           cogent
           ,
           for
           somewhat
           that
           Christ
           meant
           to
           reach
           by
           that
           Embleme
           of
           a
           little
           child
           could
           not
           be
           well
           resembled
           by
           a
           sheep
           ,
           for
           though
           meeknesse
           might
           ,
           yet
           not
           d●ciblenesse
           :
           I
           might
           have
           added
           that
           the
           similitude
           or
           Embleme
           of
           a
           sheep
           ,
           had
           not
           so
           much
           decorum
           in
           it
           .
           But
           I
           stick
           not
           to
           that
           exposition
           of
           not
           including
           those
           infants
           ,
           as
           conceiving
           not
           from
           Mr
           Marshals
           or
           Mr
           Blakes
           reason
           ,
           but
           from
           the
           circumstances
           of
           the
           thing
           ,
           that
           Christ
           intended
           some
           extraordinary
           blessing
           to
           them
           ,
           and
           declaration
           concerning
           them
           .
           As
           for
           Mr
           Blakes
           glosse
           he
           puts
           upon
           me
           ,
           I
           disclaimed
           it
           ;
           It
           is
           his
           owne
           mistake
           ,
           not
           my
           conceit
           :
           that
           those
           infants
           ,
           or
           
             infants
             of
             beleevers
             in
             
             infancy
             have
             no
             interest
             in
             Christ
             ,
             but
             are
             without
             Covenant
             of
             promise
             ,
             without
             God
             ,
             without
             hope
             .
          
           But
           for
           that
           I
           said
           ;
           thirdly
           ,
           that
           
             there
             is
             no
             certainty
             ,
             onely
             conjecture
             that
             they
             were
             infants
             of
             beleevers
             ,
             I
             avow
             it
             .
          
           Mr
           
             Blake
             averres
             a
             certainty
             beyond
             conjecture
             ,
             because
             Christ
             was
             minister
             of
             the
             circumcision
             ,
          
           Rom.
           15.
           8.
           
             sent
             to
             the
             lost
             sheep
             of
             the
             house
             of
             Israel
             ,
          
           Mat.
           15.
           24.
           
             carried
             himselfe
             otherwise
             to
             the
             Canaanitish
             woman
             in
             behalfe
             of
             her
             daughter
             ,
          
           verse
           22.
           23.
           
           
             If
             these
             had
             had
             no
             other
             interest
             ,
             Christ
             would
             have
             been
             as
             facile
             to
             others
             as
             to
             them
             .
             I
          
           reply
           ,
           Christ
           was
           minister
           of
           the
           ci●●●mcision
           ,
           was
           sent
           to
           the
           lost
           sheep
           of
           the
           house
           of
           Israel
           ,
           yet
           cured
           the
           servant
           of
           the
           Centurion
           ,
           the
           Samaritan
           leper
           ,
           the
           daughter
           of
           the
           Syrophenician
           .
           He
           carried
           himselfe
           strangely
           at
           first
           to
           that
           woman
           ,
           to
           provoke
           her
           faith
           ,
           and
           he
           pleaded
           against
           her
           not
           that
           shee
           was
           not
           a
           beleever
           ,
           but
           that
           shee
           was
           a
           Canaanite
           ;
           if
           this
           reason
           prove
           any
           thing
           it
           is
           ,
           that
           the
           childrens
           parents
           were
           Jewes
           ,
           but
           that
           proves
           not
           they
           were
           beleevers
           ;
           few
           of
           them
           beleeving
           on
           Christ
           ,
           Iohn
           1.
           11.
           
           Against
           the
           fourth
           thing
           I
           say
           of
           those
           children
           that
           were
           brought
           to
           Christ
           ,
           that
           the
           speech
           [
           
             of
             such
             is
             the
             kingdome
             of
             heaven
          
           ]
           is
           meant
           of
           the
           kingdome
           of
           glory
           ,
           and
           that
           this
           is
           not
           common
           to
           all
           infants
           of
           beleevers
           ;
           Mr
           Blake
           excepts
           that
           it
           is
           meant
           of
           the
           visible
           Church
           ,
           and
           and
           of
           all
           infants
           of
           beleevers
           as
           such
           :
           now
           on
           this
           hinge
           turns
           the
           fifth
           exception
           also
           ,
           and
           so
           the
           answer
           to
           the
           whole
           argument
           I
           determine
           the
           Kingdome
           of
           heaven
           to
           be
           meant
           of
           the
           Kingdome
           of
           glory
           ,
           and
           I
           thus
           prove
           it
           .
        
         
           1
           The
           Kingdome
           of
           God
           must
           be
           understood
           Marke
           10.
           14
           ,
           as
           it
           is
           verse
           15.
           and
           Lu.
           18.
           16.
           as
           verse
           17
           and
           Matth.
           19.
           14.
           as
           it
           is
           in
           both
           those
           ,
           this
           I
           prove
           ,
           because
           our
           Saviour
           from
           their
           estate
           inferres
           a
           likenesse
           to
           them
           in
           others
           for
           the
           same
           estate
           ;
           but
           Marke
           10.
           15
           ,
           Luke
           18.
           17.
           can
           be
           understood
           of
           no
           other
           then
           the
           Kingdome
           of
           glory
           ,
           the
           proposition
           being
           false
           ,
           being
           understood
           of
           the
           visible
           Church
           ;
           many
           proud
           men
           entering
           therein
           ▪
           as
           
             Simon
             Magus
             ,
             Diotrephes
             ,
             &c.
             ergo
          
           it
           must
           be
           understood
           of
           the
           Kingdome
           of
           glory
           .
        
         
           2
           From
           this
           that
           our
           Saviour
           directs
           the
           speech
           Marke
           10.
           15.
           
           Luke
           18.
           17.
           to
           his
           Disciples
           who
           were
           already
           in
           the
           visible
           Church
           ,
           therefore
           the
           requiring
           a
           further
           condition
           to
           the
           Kingdome
           of
           God
           shewes
           he
           meant
           it
           of
           the
           Kingdome
           of
           glory
           .
        
         
         
           3
           The
           speech
           Marke
           10.
           15.
           
           Luke
           18.
           17.
           is
           like
           Mat.
           18.
           3
           ,
           4.
           but
           there
           it
           is
           meant
           of
           the
           Kingdome
           of
           glory
           ,
           ergo
           so
           here
           .
        
         
           Deodate
           
             on
             Matth.
          
           19
           14.
           so
           farre
           are
           you
           deceived
           in
           thinking
           that
           children
           ,
           by
           reason
           of
           their
           weakenesse
           and
           contemptible
           qualitie
           ;
           are
           unworthy
           to
           be
           presented
           unto
           me
           :
           that
           contrariwise
           no
           body
           is
           capable
           of
           my
           Kingdom
           unles
           he
           be
           first
           by
           the
           spirit
           of
           regeneration
           brought
           into
           a
           spirituall
           estate
           to
           be
           like
           a
           little
           child
           in
           the
           order
           of
           nature
           .
           The
           new
           annot
           :
           on
           the
           Bible
           on
           Matth.
           19.
           14.
           yee
           have
           no
           reason
           to
           blame
           them
           for
           bringing
           children
           to
           me
           ;
           for
           they
           may
           be
           such
           as
           have
           interest
           to
           the
           Kingdome
           of
           heaven
           ,
           as
           well
           as
           others
           of
           ripe
           yeares
           :
           and
           ,
           unlesse
           yee
           be
           like
           them
           ,
           ye
           shall
           never
           come
           there
           ,
           ch
           .
           18.
           3.
           
        
         
           
             But
             saith
             Master
          
           Blake
           ,
           Christ
           had
           never
           been
           so
           much
           displeased
           with
           his
           Disciples
           for
           forbidding
           them
           ,
           seeing
           their
           election
           and
           justification
           was
           to
           the
           Disciples
           wholly
           unknown
           ,
           they
           had
           a
           present
           visible
           title
           ,
           such
           as
           the
           Apostles
           ought
           to
           have
           knowne
           .
           
             I
             answer
             ,
             The
             reason
             of
             Christs
             anger
             was
             their
             hindering
             him
             in
             his
             designe
             ,
             not
             the
             knowledge
             they
             had
             of
             their
             present
             visible
             title
             :
             this
             is
             but
             a
             dreame
             .
          
        
         
           I
           added
           further
           ,
           
             that
             Christs
             action
             in
             this
             was
             extraordinary
             ,
             and
             so
             no
             ordinary
             rule
             for
             baptizing
             by
             the
             Publike
             ministery
             .
             Mr
          
           Blake
           
             would
             have
             me
             consider
             how
             this
             can
             stand
             with
             that
             I
             said
             before
             ,
             that
             they
             that
             brought
             the
             Infants
             might
             do
             it
             without
             faith
             in
             Christ
             ,
             as
             the
             Messiah
             upon
             the
             fame
             of
             his
             miracles
             ,
             and
             account
             that
             he
             was
             a
             Prophet
             .
             I
          
           answer
           ,
           there
           is
           no
           opposition
           ,
           they
           might
           conceive
           him
           to
           be
           but
           a
           Prophet
           ,
           not
           the
           Messiah
           :
           and
           yet
           Christ
           might
           act
           as
           an
           extraordinary
           Prophet
           ,
           and
           as
           the
           Messiah
           ,
           Mr
           Blake
           sayes
           ,
           
             this
             act
             of
             Christ
             is
             no
             direct
             preced●●
             for
             baptisme
             ,
             but
             for
             Church-priviledges
             of
             which
             Infants
             are
             capable
             .
          
           Marke
           this
           speech
           ,
           if
           [
           but
           ]
           be
           adversative
           ,
           then
           Master
           Blake
           grants
           that
           Infants
           are
           capable
           of
           Church-priviledges
           ,
           not
           of
           baptisme
           ,
           which
           overthrowes
           all
           his
           dispute
           ;
           but
           the
           truth
           is
           ,
           this
           thing
           was
           done
           to
           these
           Infants
           ,
           not
           by
           reason
           of
           any
           〈◊〉
           title
           they
           had
           ,
           or
           to
           enter
           them
           into
           any
           outward
           Church-priviledge
           ,
           but
           to
           accomplish
           by
           his
           blessing
           ,
           their
           interest
           in
           the
           invisible
           Kingdome
           of
           God
           by
           election
           .
        
         
           Master
           Blake
           in
           the
           close
           of
           this
           chapter
           sayes
           ,
           
             if
             it
             were
             true
             ,
             that
             padobaptisme
             had
             no
             more
             warrant
             then
             I
             conceive
             ,
             yet
             〈◊〉
             
             not
             will-worship
             ,
             but
             a
             misapplication
             of
             an
             instituted
             ordinance
             to
             a
             person
             .
          
           But
           I
           aske
           Master
           Blake
           ,
           whether
           Infant-Communion
           were
           not
           will
           worship
           ?
           whether
           baptizing
           of
           bells
           were
           not
           will-worship
           ?
           and
           yet
           these
           are
           but
           misapplications
           of
           an
           instituted
           ordinance
           to
           a
           wrong
           subject
           .
           We
           have
           the
           word
           will-worship
           but
           once
           ,
           Col.
           2.
           23.
           and
           if
           it
           be
           taken
           in
           the
           worser
           sense
           ,
           as
           Protestant
           Divines
           hitherto
           have
           done
           (
           though
           lately
           Doctor
           Hammond
           at
           Oxford
           hath
           written
           a
           booke
           to
           prove
           it
           to
           be
           taken
           in
           the
           better
           part
           for
           a
           commendable
           thing
           as
           a
           free-well
           offering
           )
           and
           have
           made
           it
           the
           sinne
           of
           the
           Pharises
           Matth.
           15.
           9.
           and
           especially
           non-conformists
           ,
           who
           have
           made
           every
           invented
           ceremony
           will-worship
           ,
           then
           much
           more
           Infant-baptisme
           being
           worship
           it selfe
           ,
           if
           it
           be
           not
           instituted
           ,
           must
           be
           will
           worship
           .
        
         
           Chapt.
           15.
           
           Master
           Blake
           examines
           what
           I
           say
           ,
           
           
             Examen
             pag.
          
           164.
           about
           Gods
           sealing
           .
           Master
           Marshall
           spake
           of
           Gods
           sealing
           the
           baptized
           ;
           I
           said
           ,
           God
           seales
           not
           to
           every
           one
           that
           is
           baptized
           ,
           but
           onely
           to
           true
           beleevers
           :
           For
           his
           sealing
           ,
           is
           the
           confirming
           of
           his
           promise
           ;
           but
           God
           promiseth
           righteousnesse
           to
           none
           but
           true
           beleevers
           .
           Master
           Blake
           answers
           .
           
             You
             acknowledge
             baptisme
             to
             be
             is
             its
             nature
             a
             seale
             of
             the
             righteousnesse
             of
             faith
             ,
             and
             to
             be
             of
             God
             ,
             therefore
             in
             it
             God
             must
             seale
             to
             every
             baptized
             person
             ,
             or
             else
             you
             must
             say
             they
             are
             not
             baptized
             .
          
           I
           reply
           :
           I
           acknowledge
           baptisme
           of
           professours
           of
           faith
           to
           be
           of
           God
           ,
           though
           they
           be
           not
           true
           beleevers
           :
           and
           I
           acknowledge
           baptisme
           in
           its
           nature
           to
           be
           a
           seale
           of
           the
           covenant
           of
           God
           ,
           but
           not
           a
           seale
           actuall
           ,
           but
           aptitudinall
           ;
           that
           is
           ,
           all
           right
           baptism
           is
           in
           its
           nature
           apt
           to
           seale
           ,
           as
           a
           garland
           hung
           out
           is
           to
           signify
           wine
           to
           be
           ●old
           ,
           yet
           actually
           the
           one
           signifies
           so
           onely
           to
           the
           intelligent
           ,
           and
           the
           other
           onely
           to
           true
           beleevers
           .
           And
           God
           never
           seales
           actually
           till
           a
           person
           be
           a
           beleever
           .
           I
           said
           ;
           
             As
             for
             the
             sealing
             by
             God
             upon
             condition
             persons
             ag●ize
             the
             Covenant
             ,
          
           it
           is
           but
           a
           notion
           ;
           the
           Scripture
           makes
           not
           Gods
           promise
           in
           the
           Covenant
           of
           grace
           conditionall
           in
           that
           sense
           .
           For
           Gods
           promise
           is
           for
           those
           he
           enters
           into
           Covenant
           with
           ,
           that
           he
           will
           put
           his
           lawes
           in
           their
           〈◊〉
           and
           in
           their
           mindes
           will
           〈◊〉
           them
           ,
           Heb.
           10.
           16.
           
           Master
           Blake
           answers
           .
           
             If
             you
             〈◊〉
             this
             of
             the
             Sacraments
             as
             the
             words
             beare
             ,
             then
             according
             to
             your
             opinion
             none
             ought
             to
             be
             baptized
             ,
             but
             〈◊〉
             in
             whose
             heart
             the
             law
             in
             wrote
             .
          
           I
           answer
           him
           ,
           By
           Gods
           sealing
           I
           doe
           not
           meane
           every
           right
           administration
           of
           baptisme
           ;
           for
           though
           that
           be
           in
           its
           nature
           apt
           to
           seale
           
           the
           graces
           of
           the
           Covenant
           ,
           yet
           actually
           Gods
           seales
           not
           but
           when
           it
           is
           administred
           to
           a
           beleever
           .
           It
           may
           be
           called
           a
           right
           act
           of
           the
           administratour
           according
           to
           Gods
           appointment
           ,
           but
           not
           Gods
           sealing
           .
           I
           call
           Gods
           sealing
           onely
           when
           either
           by
           his
           spirit
           or
           oath
           ,
           or
           outward
           rite
           ,
           he
           assures
           his
           grace
           ,
           as
           by
           circumcision
           to
           
             Abraham
             ,
             Rom.
          
           4.
           11.
           he
           appointed
           Ismael
           to
           be
           circumcised
           ,
           but
           did
           not
           seale
           to
           him
           righteousnesse
           by
           faith
           .
           The
           inference
           Mr
           Blake
           makes
           from
           my
           words
           ,
           
             as
             if
             I
             held
             none
             baptizable
             ,
             but
             those
             in
             whose
             heart
             Gods
             law
             is
             written
             ,
          
           hath
           no
           colour
           ,
           for
           I
           do
           not
           make
           the
           administratours
           baptizing
           ,
           or
           ,
           sith
           they
           will
           have
           it
           so
           called
           ,
           sealing
           ,
           ,
           to
           be
           Gods
           sealing
           .
           God
           appoints
           the
           word
           to
           be
           preached
           to
           many
           hypocrites
           ,
           and
           the
           preacher
           that
           assures
           them
           of
           the
           promises
           doth
           it
           by
           Gods
           appointment
           ,
           yet
           God
           doth
           not
           assure
           the
           promises
           to
           them
           .
           I
           do
           not
           make
           him
           onely
           baptizable
           to
           whom
           God
           seales
           ,
           but
           him
           whom
           Christ
           appoints
           to
           be
           baptized
           ,
           whether
           God
           seales
           to
           him
           or
           no.
           Master
           Blake
           urgeth
           me
           with
           Bellarmines
           argument
           ;
           
             of
             the
             Sacraments
             be
             seales
             of
             grace
             ,
             they
             are
             often
             false
             ,
             and
             God
             should
             beare
             witnesse
             to
             a
             lye
             ,
             and
             tels
             of
             the
             speech
             of
             some
             that
             have
             said
             ,
             that
             this
             argument
             is
             unanswerable
             ;
             unlesse
             we
             confesse
             that
             the
             seale
             of
             the
             Sacrament
             is
             conditionall
             .
             I
          
           like
           not
           to
           call
           the
           Sacrament
           a
           conditionall
           seale
           ,
           for
           that
           which
           seales
           doth
           assure
           ,
           and
           supposeth
           the
           condition
           :
           In
           my
           apprehension
           ,
           that
           which
           is
           called
           conditionall
           sealing
           is
           not
           sealing
           but
           offering
           ,
           or
           propounding
           ,
           or
           representing
           :
           but
           about
           this
           I
           will
           not
           contend
           .
           Yet
           in
           that
           sense
           I
           yeeld
           it
           to
           be
           a
           seale
           actually
           ,
           I
           yeeld
           it
           to
           be
           a
           seale
           onely
           to
           beleevers
           ,
           but
           I
           deny
           that
           because
           the
           Sacrament
           is
           in
           its
           nature
           a
           seale
           of
           grace
           ,
           God
           doth
           seale
           alwayes
           when
           it
           is
           rightly
           administred
           .
           The
           nature
           of
           it
           is
           to
           be
           a
           seale
           aptitudinall
           ,
           not
           actuall
           ;
           and
           so
           it
           is
           easie
           to
           answer
           Bellarmines
           argument
           ,
           without
           crossing
           my
           speeches
           .
           But
           be
           the
           Sacraments
           s●ales
           conditionall
           or
           absolute
           ,
           actuall
           or
           aptitudinall
           ,
           what
           is
           this
           to
           prove
           that
           
             God
             seales
             conditionally
             in
             this
             sense
             ,
             as
             if
             God
             left
             it
             to
             mans
             liberty
             ,
             to
             whom
             he
             had
             sealed
             ,
             to
             agnize
             or
             recognize
             that
             sealing
             ,
             or
             to
             free
             themselves
             ,
             if
             they
             please
             ,
             and
             so
             nullify
             all
             ;
             yet
             so
             as
             to
             afford
             them
             a
             while
             the
             favour
             ,
             and
             priviledge
             of
             being
             in
             Covenant
             with
             him
             ,
          
           which
           Master
           
             Marshall
             I
          
           conceived
           meant
           by
           his
           
             conditionall
             sealing
          
           ,
           and
           I
           find
           not
           in
           his
           answer
           a
           deniall
           of
           it
           to
           be
           his
           meaning
           .
           Master
           Blake
           excepts
           against
           
           a
           speech
           of
           mine
           ,
           in
           which
           I
           say
           ,
           That
           all
           the
           Sacraments
           of
           the
           Jewes
           are
           abrogated
           circumstance
           ,
           and
           substance
           in
           whole
           and
           in
           part
           :
           and
           askes
           me
           .
           
             Is
             circumcision
             of
             heart
             abrogated
             ?
             Is
             all
             spirituall
             meat
             and
             drinke
             in
             Sacraments
             abrogated
             ?
             Is
             Christ
             himselfe
             abrogated
             ?
          
           I
           answer
           ,
           no
           :
           but
           withall
           say
           ,
           these
           are
           idle
           questions
           as
           not
           crossing
           my
           speech
           ,
           unlesse
           he
           can
           prove
           circumcision
           of
           the
           heart
           ,
           spirituall
           meat
           and
           drinke
           ,
           and
           Christ
           himselfe
           to
           be
           Sacraments
           .
        
         
           Sect.
           2.
           
           Master
           Blake
           would
           acquit
           this
           speech
           ,
           
             Gods
             Covenant
             of
             grace
             is
             common
             to
             elect
             and
             reprobates
             from
             symbolizing
             with
             Arminians
             ,
          
           by
           producing
           the
           speeches
           of
           Pareus
           ,
           and
           Mr
           Ball
           who
           onely
           say
           reprobates
           are
           in
           Covenant
           with
           God
           externally
           ,
           or
           God
           externally
           contracts
           with
           them
           ,
           which
           is
           another
           thing
           .
           Gods
           Covenant
           of
           grace
           ,
           is
           his
           promise
           of
           grace
           ;
           and
           of
           this
           truly
           ,
           Master
           
             Marshall
             in
             his
             defence
          
           page
           117.
           
             multitudes
             were
             baptized
             ,
             to
             whom
             God
             yet
             never
             gave
             saving
             graces
             ,
             and
             therefore
             never
             promised
             them
             ;
             for
             had
             he
             made
             a
             promise
             ,
             he
             would
             have
             performed
             it
             .
          
           Master
           Blake
           makes
           
             the
             nature
             of
             a
             Covenant
             an
             agreement
             betweene
             two
             parties
             ,
             and
             sayes
             ,
             a
             promise
             or
             tender
             without
             consent
             ,
             is
             no
             Covenant
             .
          
           How
           then
           do
           children
           Covenant
           at
           baptisme
           ,
           or
           enter
           into
           Covenant
           who
           yeeld
           no
           consent
           ?
           He
           saith
           ,
           
             Gods
             tender
             of
             himselfe
             to
             his
             people
             is
             called
             his
             Covenant
             .
             Gen.
          
           17.
           7.
           9.
           
           But
           he
           doth
           not
           rightly
           call
           that
           a
           tender
           ,
           which
           was
           more
           then
           a
           tender
           to
           wit
           a
           promise
           .
           Then
           he
           objects
           against
           himselfe
           ,
           
             that
             if
             Gods
             Covenant
             be
             such
             as
             he
             will
             not
             breake
             ,
             Jerem.
          
           31.
           32.
           
             and
             he
             hath
             promised
             to
             put
             his
             lawes
             in
             their
             inward
             parts
             ,
             then
             they
             all
             to
             whom
             he
             makes
             Covenant
             must
             be
             elect
             .
             I
             answer
          
           saith
           he
           ,
           
             if
             we
             take
             the
             words
             exactly
             ,
             as
             in
             the
             letter
             of
             the
             prophecy
             they
             run
             .
             then
             all
             ministery
             is
             beaten
             downe
             ,
             and
             all
             edification
             ceases
             .
          
           But
           this
           is
           
             litem
             lite
             resolvere
          
           .
           The
           
             Contraremon
             strantes
          
           when
           they
           urge
           this
           place
           for
           effectuall
           grace
           ,
           understand
           the
           words
           exactly
           .
           But
           how
           will
           Master
           Blake
           understand
           them
           ?
           I
           have
           looked
           over
           almost
           two
           leaves
           in
           answer
           to
           this
           in
           Master
           Blake
           ,
           and
           cannot
           tell
           how
           he
           will
           understand
           them
           ;
           nor
           finde
           I
           that
           he
           gives
           any
           direct
           answer
           to
           the
           objection
           ,
           but
           wanders
           in
           impertinences
           .
           Nor
           knowe
           I
           how
           he
           can
           answer
           the
           objection
           without
           evervating
           the
           argument
           for
           effectuall
           grace
           and
           perseverance
           in
           it
           .
           And
           the
           not
           teaching
           one
           another
           there
           spoken
           of
           is
           
           meant
           of
           that
           obscure
           teaching
           which
           was
           under
           the
           Law.
           
        
         
           Sect.
           3.
           
           He
           intimates
           that
           I
           have
           misreported
           Master
           Marshall
           ,
           but
           Master
           Marshall
           hath
           not
           himselfe
           denyed
           the
           sense
           I
           conceived
           of
           his
           
             conditionall
             sealing
             by
             God
             to
             Infants
             ,
          
           the
           words
           are
           plaine
           enough
           in
           his
           Sermon
           ,
           pag.
           49.
           where
           he
           talkes
           of
           
             Gods
             Covenant
             ,
             and
             sealing
             ,
             and
             Christs
             suretiship
             ,
          
           more
           like
           Corvinus
           ,
           or
           the
           Arminans
           ,
           then
           the
           Scripture
           or
           Contraremonstrants
           .
           Master
           
             Blake
             accuseth
             me
             of
             joyning
             with
             Independents
             ,
             and
             that
             they
             will
             have
             none
             Church
             members
             ,
             but
             elect
             ,
             and
             I
             no
             Church
             but
             that
             which
             is
             invisible
             .
          
           But
           I
           beleeve
           he
           wrongs
           both
           me
           and
           them
           ;
           me
           I
           am
           sure
           ,
           for
           I
           alwayes
           teach
           a
           visible
           profession
           sufficient
           for
           Chuch-membership
           ,
           though
           I
           deny
           that
           every
           visible
           professour
           is
           in
           the
           Covenant
           of
           grace
           ;
           and
           when
           they
           will
           have
           reall
           saints
           Church
           members
           ,
           they
           meane
           not
           onely
           such
           as
           are
           so
           before
           God
           ,
           but
           such
           as
           are
           so
           in
           the
           judgement
           of
           the
           Church
           Though
           I
           thinke
           they
           are
           more
           rigid
           then
           they
           should
           be
           in
           their
           tenet
           ,
           yet
           I
           thinke
           Master
           Blake
           wrongs
           them
           in
           this
           imputation
           .
        
         
           Ch.
           16.
           
           
           I
           told
           Mr
           Marshall
           that
           his
           speech
           of
           
             Anabaptists
             as
             condemning
             infants
             as
             out
             of
             the
             state
             of
             grace
             ,
             condemning
             all
             the
             infants
             of
             the
             whole
             Church
             of
             Christ
             as
             having
             nothing
             to
             doe
             with
             the
             Covenant
             of
             Grace
             ,
          
           till
           proved
           by
           some
           of
           their
           testimonies
           I
           should
           take
           to
           be
           but
           a
           false
           accusation
           .
           Mr
           Blake
           tel●me
           Master
           
             Marshall
             for
             a
             testimony
             needs
             look
             no
             further
             then
             th●●op
             of
             your
             leafe
             ,
             where
             you
             say
             infant-baptisme
             is
             a
             corruption
             of
             the
             ordinance
             of
             baptisme
             ;
             If
             infants
             be
             not
             only
             held
             from
             baptisme
             ,
             but
             their
             baptisme
             is
             also
             a
             corruption
             of
             that
             ordinance
             ,
             and
             there
             is
             no
             such
             thing
             as
             Covenant-holinesse
             to
             give
             them
             any
             ti●le
             or
             interest
             ,
             then
             they
             are
             out
             of
             covenant
             ,
             strangers
             to
             the
             promises
             of
             God
             ,
             and
             so
             the
             doom
          
           Eph.
           2.
           12.
           
             lyes
             heavy
             upon
             them
          
           .
           How
           frivolous
           a
           justification
           is
           this
           of
           an
           expresse
           and
           deep
           accusation
           of
           men
           of
           a
           rash
           and
           bloody
           sentence
           as
           condemning
           all
           the
           infants
           of
           the
           whole
           Church
           of
           Christ
           ,
           as
           having
           nothing
           to
           do
           with
           the
           covenant
           of
           grace
           ;
           me
           thinks
           a
           man
           that
           would
           accuse
           so
           expressely
           so
           many
           persons
           ,
           and
           those
           christian
           brethren
           not
           to
           be
           contemned
           of
           so
           deep
           ,
           so
           passion-provoking
           a
           charge
           enough
           to
           stirre
           up
           Magistrates
           and
           parents
           to
           expell
           and
           destroy
           such
           men
           ,
           should
           produce
           better
           evidence
           for
           such
           a
           crimination
           ,
           then
           such
           a
           farre
           fetcht
           consequence
           as
           Mr
           Blake
           here
           brings
           ,
           to
           make
           it
           good
           
           is
           neither
           my
           name
           nor
           peace
           more
           tenderly
           regarded
           by
           Master
           Blake
           then
           upon
           such
           light
           inference
           to
           accuse
           me
           so
           deeply
           ?
           I
           had
           said
           to
           Mr
           Marshall
           that
           if
           the
           covenant
           of
           grace
           bee
           rightly
           understood
           ,
           Mr
           Marshall
           excludes
           infants
           as
           much
           from
           the
           covenant
           of
           grace
           as
           I
           doe
           .
           As
           for
           Mr
           Blake
           not
           only
           page
           14
           of
           his
           Birth-priviledge
           ,
           but
           also
           page
           23
           of
           his
           
             answer
             to
             my
             letter
          
           ,
           he
           expressely
           maintaines
           that
           the
           
             birth-right
             he
             maintaines
             as
             a
             fruit
             from
             the
             covenant
             of
             free-grace
             to
             all
             in
             the
             faith
             ,
             and
             their
             seed
             only
             entitles
             to
             outward
             priviledges
             .
          
           How
           doth
           this
           stand
           with
           that
           which
           he
           asserts
           chap.
           3.
           sect
           .
           2.
           of
           his
           
             answer
             to
             my
             letter
          
           ,
           page
           13.
           
             that
             infants
             of
             beleevers
             have
             salvation
             if
             they
             dye
             in
             their
             infancy
             ,
             by
             vertue
             of
             the
             Covenant
             ?
          
           For
           if
           the
           Covenant
           onely
           entitle
           to
           outward
           priviledges
           how
           doth
           it
           entitle
           to
           salvation
           ?
           So
           that
           to
           speak
           plainly
           ,
           Mr
           Blake
           doth
           but
           play
           fast
           and
           loose
           ,
           sometimes
           asserting
           a
           certainty
           of
           salvation
           from
           the
           covenant
           ,
           sometimes
           onely
           a
           right
           to
           outward
           priviledges
           ;
           and
           yet
           he
           and
           Mr
           Marshall
           stick
           not
           to
           declaim
           against
           Anabaptists
           ,
           for
           not
           assuring
           salvation
           to
           the
           deceasing
           infants
           of
           beleevers
           from
           that
           covenant
           which
           Mr
           Marshall
           will
           not
           assert
           ,
           pag.
           116.
           
             as
             it
             is
             a
             Covenant
             of
             saving
             grace
             to
             be
             made
             to
             beleevers
             and
             their
             naturall
             seed
             ,
          
           and
           Mr
           Blake
           saith
           ,
           
             onely
             entitles
             to
             outward
             priviledges
             .
             But
             we
             say
             ,
          
           saith
           Master
           
             Blake
             that
             all
             infants
             and
             men
             of
             yeers
             for
             ought
             that
             we
             can
             find
             from
             any
             Scripture
             grounds
             are
             utterly
             lost
             that
             want
             all
             right
             of
             Baptisme
             .
          
           He
           might
           say
           they
           are
           in
           danger
           to
           be
           lost
           by
           reason
           of
           originall
           corruption
           ,
           not
           for
           want
           of
           right
           to
           Baptisme
           ;
           but
           to
           say
           they
           are
           utterly
           lost
           is
           more
           then
           Mr
           Blake
           hath
           ground
           to
           affirme
           .
           I
           have
           often
           shewed
           that
           a
           right
           to
           baptism
           is
           from
           the
           command
           of
           Christ
           ,
           not
           from
           such
           covenant
           holinesse
           as
           Mr
           Blake
           asserts
           :
           salvation
           comes
           from
           Gods
           election
           and
           Christs
           redemption
           .
           It
           is
           a
           meer
           slander
           ,
           and
           a
           groundlesse
           crimination
           ,
           wherewith
           Mr
           Blake
           chargeth
           me
           ,
           that
           the
           position
           he
           produceth
           out
           of
           my
           book
           ,
           or
           any
           other
           he
           can
           produce
           doth
           inferre
           ,
           that
           all
           the
           infants
           of
           the
           whole
           Church
           of
           Christ
           have
           nothing
           to
           doe
           with
           the
           Covenant
           of
           grace
           .
           I
           challenge
           him
           ,
           with
           Mr
           Marshall
           and
           Mr
           Blakes
           seconds
           Mr
           Calamy
           and
           Mr
           Vines
           ,
           if
           they
           can
           to
           make
           that
           charge
           good
           ;
           or
           else
           let
           Mr
           Blake
           and
           Mr
           Marshall
           retract
           it
           .
           As
           for
           Mr
           Blakes
           conclusion
           ,
           I
           conceive
           his
           Prot●station
           makes
           him
           deservedly
           the
           object
           of
           pitty
           ,
           his
           motions
           carry
           a
           sting
           in
           the
           
           tayl
           ,
           to
           wit
           a
           false
           accusation
           ,
           from
           which
           I
           doubt
           not
           but
           I
           have
           acquitted
           my selfe
           by
           this
           writing
           .
           The
           elogy
           the
           worthy
           member
           of
           the
           house
           of
           Commons
           bestowes
           on
           me
           ,
           and
           the
           unrighteous
           censure
           of
           my
           learned
           namelesse
           acquaintance
           I
           value
           not
           ;
           books
           as
           meats
           relish
           differently
           with
           different
           palates
           ,
           
             pro
             captu
             lectoris
             habent
             sua
             fata
             libelli
             :
          
           This
           apollogy
           will
           state
           me
           ,
           and
           my
           writing
           better
           in
           their
           thoughts
           ▪
           if
           they
           can
           &
           will
           understand
           the
           truth
           .
           If
           not
           ,
           the
           same
           spirit
           that
           hath
           enabled
           me
           to
           beare
           greater
           burthens
           ,
           I
           trust
           will
           enable
           me
           to
           bear
           these
           hard
           censures
           .
           I
           hope
           that
           I
           shall
           not
           be
           wanting
           to
           the
           overthrow
           of
           any
           errors
           ,
           according
           to
           my
           ability
           ;
           paedobaptisme
           I
           am
           more
           assured
           then
           ever
           is
           a
           great
           corruption
           ,
           founded
           as
           now
           it
           is
           taught
           on
           very
           great
           errours
           ,
           and
           of
           any
           service
           I
           suppose
           I
           can
           doe
           to
           God
           it
           is
           one
           of
           the
           chiefe
           which
           I
           ought
           to
           apply
           my selfe
           to
           ,
           that
           it
           may
           be
           cleared
           to
           be
           an
           errour
           .
           I
           bear
           as
           much
           love
           and
           reverence
           to
           M.
           Blake
           as
           ever
           ,
           he
           is
           not
           despised
           by
           me
           though
           his
           errours
           be
           freely
           censured
           .
           I
           aimed
           not
           either
           in
           the
           former
           or
           in
           this
           latter
           writing
           at
           any
           grievance
           to
           him
           ,
           and
           should
           be
           sorry
           this
           controversie
           should
           make
           a
           separation
           between
           us
           ▪
           though
           I
           find
           by
           experience
           much
           estrangednes
           in
           many
           of
           my
           former
           acquaintance
           from
           me
           .
           And
           for
           encountring
           with
           Mr
           Blake
           for
           the
           truths
           sake
           I
           held
           my selfe
           necessitated
           to
           it
           by
           reason
           of
           Mr
           Vines
           and
           M.
           Calamy
           their
           former
           ,
           and
           latter
           ,
           as
           I
           still
           conceive
           ,
           inconsiderate
           plaudite
           .
        
         
           FINIS
           .
        
      
    
     
       
         
         
           Errata
           .
        
         
           PAge
           2.
           line
           24.
           above
           ,
           read
           about
           .
           p.
           30.
           l.
           10.
           sticks
           ,
           r.
           strikes
           .
           p.
           33.
           l.
           1.
           
           And
           ,
           r.
           But.
           p.
           40.
           l.
           22.
           
           Gen.
           7.
           r.
           Gen.
           17.
           p.
           50.
           l.
           4.
           
           Berma●aus
           ,
           r.
           Be●mannus
           .
           l.
           5.
           20.
           r.
           2.
           p.
           51.
           l.
           3.
           meerly
           ,
           r.
           merry
           .
           l.
           36.
           
           Iannes
           ,
           1.
           
           Iames.
           l.
           13.
           r.
           
             upon
             what
          
           .
           p.
           53.
           l.
           20.
           r.
           
             that
             they
             who
          
           .
           l.
           21.
           to
           ,
           r.
           doe
           .
           p.
           57.
           l.
           13.
           
           Marshall
           ,
           r.
           Ball.
           p.
           59.
           l.
           24.
           57.
           r.
           75.
           p.
           67.
           l.
           27.
           artificer
           ,
           r.
           
             artifice
             .
             mind
          
           ,
           r.
           mend
           .
           p.
           70.
           l
           12
           r.
           
             will
             be
          
           .
           l.
           15.
           r.
           
             are
             the.
             p.
          
           72.
           l.
           29.
           r.
           examen
           .
           p.
           42.
           64.
           65.
           p.
           75.
           l.
           16
           
             dele
             And
          
           M.
           
             Blake
             .
             &c.
          
           p.
           77.
           l.
           14.
           which
           ,
           r.
           this
           .
           p.
           80.
           l.
           20.
           r.
           
             inconsideretenes
             which
          
           .
           p.
           84.
           l.
           33.
           
             dele
             it
          
           .
           p.
           85.
           l.
           1.
           r.
           
             either
             out
          
           .
           p.
           97.
           l.
           25.
           256.
           r.
           170.
           l.
           37.
           128.
           l.
           182.
           p.
           98.
           l.
           30.
           r.
           
             ho●se
             in
          
           .
           p.
           1
           co
           .
           l.
           12
           them
           ,
           1.
           
           Infants
           .
           p.
           101.
           l.
           15.
           see
           ,
           r.
           set
           .
           l.
           31.
           
             dele
             first
          
           .
           p.
           102.
           l.
           36.
           cuts
           ,
           r.
           cut
           .
           p.
           118.
           l.
           20.
           r.
           
             the
             thing
          
           .
           p.
           129.
           l
           5.
           r.
           
             that
             they
          
           .
           p.
           140.
           l.
           25.
           r.
           
             positive
             rites
             as
             morall
             precepts
          
           .
           p.
           142.
           l.
           ●
           .
           
             dele
             it
          
           .
           p.
           145.
           l.
           1.
           margine
           .
           16.
           r.
           18.
           p.
           148.
           l.
           32.
           p.
           149.
           l.
           2.
           precedent
           ,
           r.
           subject
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A94733-e2580
           
             §.
          
           
             1.
             
             Of
             the
             occasion
             of
             writing
             this
             Apology
             .
          
           
             §.
          
           
             2.
             
             Of
             the
             intention
             of
             the
             Author
             upon
             that
             occasion
             .
          
           
             §.
             3.
             
             Of
             the
             necessity
             and
             seasonablenes
             of
             publishing
             the
             two
             Treatises
             about
             Infant-Baptisme
             .
          
           
             §.
             4.
             
             Of
             freedome
             from
             publishing
             the
             two
             Treatises
             contra●y
             to
             engagement
             ,
             with
             a
             Declaration
             of
             the
             Authors
             proceedings
             therein
             .
          
           
             §.
             5.
             
             O●
             the
             clearing
             the
             Author
             of
             the
             two
             Treatises
             from
             scornfulnesse
             in
             writing
             them
             :
             of
             my
             censure
             of
             M.
             
               Thomas
               Goodwins
            
             handling
             this
             point
             ,
             and
             of
             all
             writers
             about
             Col●s
             .
             2
             ▪
             12.
             
          
           
             Of
             the
             exposition
             I
             give
             of
             Colos
             2
             ▪
             12.
             
             Confessed
             to
             be
             right
             by
             Mr
             Marshall
             himselfe
             .
          
           
             §.
             6.
             
             Of
             the
             clearing
             the
             Author
             of
             the
             Examen
             from
             either
             justifying
             the
             Anabaptists
             in
             〈◊〉
             ,
             or
             condemning
             the
             godly
             ,
             and
             grave
             Nonconformists
             in
             England
             .
          
           
             §.
             7.
             
             Of
             t●e
             clearing
             of
             the
             Author
             of
             the
             two
             Treatises
             from
             va●nting
             and
             challenging
             in
             the
             composing
             and
             publishing
             the
             Treatises
             .
          
           
             §.
             8.
             
             Of
             the
             clearing
             the
             Author
             o●
             the
             two
             Treatises
             from
             Sophistry
             in
             them
             ,
             whereby
             occasion
             is
             taken
             to
             vindicate
             the
             Treatises
             in
             many
             of
             the
             chie●e
             things
             contained
             in
             them
             .
          
           
             §.
             9.
             
             Of
             the
             meaning
             of
             Master
             Marshals
             second
             conclasion
             ,
             the
             words
             in
             the
             
               D●rect●ry
               .
               [
               the
               promise
               is
               made
               to
               Beleevers
               and
               their
               seed
               ]
            
             and
             the
             Doctrine
             therein
             delivered
             ,
             disavowed
             by
             Mr
             Marshall
             and
             Mr.
             Geree
             .
          
           
             §.
             0.
             
             Of
             the
             distinction
             of
             inward
             and
             outward
             Covenant
             ,
             and
             that
             it
             can
             stand
             Master
             Marshall
             in
             no
             stead
             ,
             but
             to
             shew
             his
             tr●f●ing
             ,
             and
             equivocating
             in
             his
             first
             argument
             ,
             and
             two
             first
             conclusions
             ,
             and
             of
             M.
             Marshal●
             mistake
             of
             my
             opinion
             .
          
           
             11.
             
             Of
             Master
             Marshal●
             false
             and
             most
             unjust
             charge
             that
             I
             carry
             the
             Socinian
             plot
             through
             my
             examen
             and
             exercitation
             .
          
           
             §.
             12.
             
             Of
             M.
             Marshals
             unjust
             charge
             of
             me
             as
             itching
             after
             new
             opinions
             ,
             and
             particularly
             about
             rebaptization
             and
             receiving
             the
             Lords
             Supper
             afore
             Baptism
             .
          
           
             §.
             13.
             
             Of
             alleadging
             Authors
             against
             their
             mind
             ,
             particular
             Mr
             
               Daniel
               Rogers
            
             ,
             M.
             
               B●ll
               ,
               Chamter
               ,
               Aretius
            
             ,
             and
             Beza
             .
          
           
             1
             Cor.
             7.
             14.
             
          
           
             §.
             14.
             
             Of
             Master
             Marshal's
             unjust
             charging
             Anabaptists
             ,
             with
             a
             bloody
             sentence
             ,
             concondemning
             all
             the
             Infants
             of
             beleevers
             as
             having
             nothing
             to
             doe
             with
             the
             Covevenant
             of
             Grace
             ;
             his
             imputing
             to
             me
             as
             if
             I
             held
             that
             they
             all
             belong
             actually
             to
             the
             kingdome
             of
             the
             Devill
             ,
             no
             more
             promise
             for
             them
             then
             for
             children
             of
             Turks
             ,
             their
             actuall
             standing
             in
             the
             visible
             kingdome
             of
             the
             Devill
             .
          
           
             A
             large
             disq●●isition
             of
             Rom.
             11.
             17.
             
             &c.
             wherein
             is
             shewed
             that
             the
             ingraffing
             there
             is
             into
             the
             invisible
             Church
             by
             election
             and
             giving
             faith
             ,
             and
             that
             it
             p●ove●
             not
             Intant-baptisme
             .
          
           
             §.
             15.
             of
             M.
             Marshals
             unjust
             charge
             against
             me
             as
             ●arkning
             his
             arguments
             ,
             and
             casting
             fi●th
             in
             the
             face
             of
             the
             Assembly
             .
          
           
             §
             16.
             
             Of
             Mr
             Marshals
             untrue
             charge
             against
             me
             ,
             as
             if
             I
             rested
             on
             Grotius
             in
             setting
             down
             the
             tenent
             of
             Antiquity
             upon
             occasion
             of
             which
             the
             tenent
             of
             Antiquity
             is
             again
             examined
             ,
             my
             judgment
             of
             their
             doctrine
             vindicated
             ,
             Mr.
             Marshals
             new
             all●gations
             answered
             ,
             and
             my
             diligence
             to
             find
             out
             their
             tenets
             manifested
             .
          
           
             §
             17.
             
             Of
             my
             opinion
             about
             excommunication
             ,
             Church-government
             ,
             the
             admission
             unto
             all
             ordinances
             ,
             my
             former
             conformity
             ,
             alleaged
             to
             alienate
             mens
             minds
             from
             me
             and
             my
             writings
             .
          
           
             §
             18.
             
             Of
             the
             vanity
             of
             Mr
             Ley's
             vaunt
             concerning
             the
             deadly
             wound
             given
             to
             my
             cause
             ,
             and
             the
             contrary
             demonstrated
             by
             a
             briefe
             going
             through
             the
             principall
             points
             about
             this
             argument
             ,
             as
             they
             have
             hitherto
             been
             disputed
             .
             As
             about
             Acts
             2.
             39.
             
             Rom.
             11.
             16.
             1
             
             Cor.
             7.
             14.
             
             Colos
             .
             2.
             12.
             
             Matth.
             28.
             19.
             
             Acts
             16
             ,
             15.
             
             Matth.
             19.
             14.
             
             &c.
             
          
           
             Baptisme
             and
             the
             rite
             of
             eating
             bread
             and
             drinking
             wine
             through
             old
             ●ites
             among
             the
             Iewes
             yet
             used
             to
             another
             end
             ,
             and
             after
             another
             rule
             by
             Christians
             .
          
           
             The
             command
             confessed
             to
             be
             the
             formal
             reason
             of
             circumcision
             by
             Mr
             Marshall
             .
          
           
             Circumcision
             a
             priviledge
             proper
             to
             the
             Jewish
             Church
             state
             .
          
           
             No
             command
             about
             the
             Iewes
             Sacraments
             now
             in
             force
             .
          
           
             Infants
             not
             Disciples
             ,
             as
             Matth.
             28.
             19.
             is
             meant
             .
          
           
             Baptizing
             housholds
             inferres
             not
             infant-baptisme
             .
          
           
             We
             have
             no
             evidence
             for
             judgement
             of
             charity
             concerning
             infants
             ,
             nor
             is
             a
             judgement
             of
             charity
             to
             be
             our
             rule
             in
             adminstering
             Baptisme
             .
          
           
             §
             19.
             
             Of
             Master
             Hassey
             his
             pretended
             satisfactory
             answer
             to
             my
             exerci●ation
             .
          
           
             §
             20.
             
             The
             Epilogue
             of
             this
             Apology
             concerning
             the
             reason
             of
             the
             enlargement
             of
             it
             ,
             the
             Authors
             present
             estate
             and
             future
             intentions
             .
          
        
         
           Notes for div A94733-e27760
           
             §
             ,
             1.
             
             The
             occasion
             of
             this
             postscript
             .
          
           
             §
             2.
             
             Of
             Mr.
             Calamys
             and
             M.
             Vines
             their
             wrong
             judgement
             of
             the
             dispute
             ,
             Mr.
             Blakes
             book
             ,
             and
             my
             discussing
             the
             point
             .
          
           
             §.
             4.
             
             They
             that
             deny
             Infant-baptisme
             need
             not
             teach
             that
             Infants
             perish
             .
          
           
             §
             5.
             
             Of
             my
             censure
             of
             Master
             Blakes
             producing
             Gal
             ,
             4.
             29
             for
             the
             birth
             priviledge
             .
          
           
             §.
             6.
             
             Or
             the
             necessity
             of
             my
             taking
             paines
             in
             my
             Examen
             to
             find
             out
             the
             meaning
             of
             Mr.
             Marshals
             second
             conclusion
             by
             reason
             of
             the
             ambig●ity
             of
             his
             expressions
             .
          
           
             §.
             7.
             
             Of
             the
             Corinthians
             doubt
             .
             1
             Cor.
             7
             12
             ,
             13
             14.
             
          
           
             1
             Cor
             7.
             14.
             is
             not
             meant
             of
             instrumentall
             sanctification
             and
             federall
             holinesse
             .
          
           
             §.
             9.
             
             Of
             M
             Blak●s
             m●sallegation
             of
             Gal.
             2.
             15.
             which
             was
             the
             text
             he
             chose
             for
             his
             birth-priviledge
             .
          
           
             §
             8.
             
             That
             1
             P●
             2.
             9.
             is
             meant
             of
             the
             Church
             invisible
             .
          
           
             §.
             11.
             
             Of
             precedents
             for
             womens
             receiving
             the
             Lords
             Supper
             .
          
           
             §.
             12.
             
             To
             say
             that
             God
             hath
             promised
             to
             be
             the
             God
             of
             every
             believer
             and
             his
             uncurall
             seed
             is
             a
             new
             Gospell
             .
          
           
             §.
             13.
             
             Or
             Mr
             Ruthersurds
             &
             Mr
             Blakes
             opinion
             about
             holinesse
             of
             a
             chosen
             nation
             ,
             &
             mediate
             An
             cestors
             profession
             intitling
             to
             Infant-baptisine
             ,
             &
             the
             Independents
             advantage
             in
             this
             point
             .
          
           
             §.
             14.
             
             Of
             the
             word
             [
             nations
             ]
             Mat.
             28.
             19.
             how
             to
             be
             taken
             .
          
           
             §.
             15.
             
             Of
             M.
             Rutherfurds
             and
             Mr
             Blakes
             and
             mine
             opinion
             concerning
             the
             rule
             to
             know
             who
             are
             baptizable
             .
          
           
             §.
             16.
             
             About
             two
             suppositions
             ascribed
             by
             m●
             to
             Mr
             Marshal
             and
             Mr
             Blake
             in
             my
             Examen
             page
             130.
             
          
           
             §.
             17.
             
             About
             arguments
             drawn
             from
             Analogy
             in
             positive
             rites
             and
             their
             invalidity
             :
             and
             the
             insufficiency
             of
             M.
             Blakes
             rules
             .
          
           
             §.
             16.
             
             That
             Mr
             Blake
             hath
             not
             proved
             that
             Infants
             are
             disciples
             from
             Mat.
             18.
             5.
             nor
             pertinently
             alleaged
             .
             Isai
             .
             49
             22.
             
          
           
             §.
             19.
             of
             baptizing
             housholds
             &
             my
             censure
             of
             Mr
             Blakes
             speech
             concerning
             it
             .
          
           
             §.
             20.
             
             About
             Mat.
             19
             14.
             that
             by
             the
             Kingdome
             of
             heaven
             is
             meant
             the
             Kingdome
             of
             glory
             .
          
           
             §.
             21.
             
             That
             God
             seales
             not
             to
             every
             person
             that
             is
             rightly
             baptized
             ,
             that
             his
             Covenant
             of
             grace
             belongs
             onely
             to
             the
             elect
             ,
             that
             his
             Covenant
             is
             effectuall
             ,
             and
             leaves
             it
             not
             to
             mans
             liberty
             to
             include
             or
             exclude
             himself
             .
          
           
             Of
             Mr
             Blakes
             unjust
             crimmination
             of
             me
             as
             putting
             the
             children
             of
             beleevers
             out
             of
             the
             covenant
             of
             grace
             ,
             and
             the
             epilogue
             of
             this
             postscript
             .