THE SECOND PART OF THE DIALOGUE CONCERNING The PRACTICAL Use OF INFANT-BAPTISM.  
Wherein Many things Dubiously expressed in the former Part, are Satisfactorily cleared; many heads slightly touched, are considerably enlarged; and many new hints seasonably Suggested to the Consideration of those, who had rather profitably improve, then barrenly Dispute, or profanely Dispute away, so profitable an Ordinance.  
By the same Author.  
LONDON, Printed by T. Maxey, for John Rothwel, at the Fountain and Bear in goldsmiths Row in cheapside. 1656.   

THE STATIONER TO THE READER.  
THese are to Advertise thee, That the Author intends the Publication of a short Catechism, containing the Substance of this, and the former part, by way of Question and Answer; and that the said Catechism will be speedily Printed by itself: The Author being willing, that those who cannot go to the price of the Books at large, might have the sum of both at a cheaper rate. And that these particular heads here enlarged, should be rendered useful to private Families; that those who desire, to preserve their Families from the Infection of Anabaptism, may have the advantage thereof, to Instruct their Children and Servants in the use of their Infant-Baptism, which by Gods blessing will be a very effectual Preservative against it.   

THE PRACTICAL Use OF INFANT-BAPTISM.  
A SECOND DIALOGUE, BETWEEN POEDOBAPTISTA, and ASTERICTUS.  Asterict. 
SIR, I bless God, my last Discourse with you, about the Practical use of Infant-Baptism, so baptized me into your Principles, that( as to the main of your Discourse) I am not( by any thing which either mine own thoughts, or the Objections of others, to whom I have Communicated it, have suggested to me) any whit stumbled therein And therefore I desire you will not Interpret my present Second address to you, as an Argument of my unsettlednesse in the Point then under debate; but only, as an expression of my farther desire, to have my understanding cleared in some passages, then delivered by you; concerning which, I have met with some dispute from others and find some darkness of apprehension in myself: And withal to give you the opportunity of confirming me in my present persuasion, by the addition of such new considerations, as possibly our farther Discourse may give you occasion of dilating your thoughts into. And therefore, I shall only take upon me the Person of another therein, and Suggest to you, as well as I can, what Questions, and Objections I think a Christian of the growth in which your last discourse found me, would exercise you withall, or understand others are dissatisfied in.  Paedbaptista. 
I assure you, Neighbour, you cannot more bless God for the satisfaction, that slender discourse then gave you, then I desire to do; for that God made use of me as an happy Instrument to give it you. And I farther assure you, that your present visit is so much the more welcome to me, because it brings me the good news, that you are( without Dipping) of Asterictus, become Sterictus, of an unsettled Christian in this point, a settled, and confirmed one. But seeing you will yet pass under your old name, acting Asterictus still, when you are another man. I shall not mistake you for the party you resolve but to Personate. Only, I must warn you of one thing, that you will not( out of charity to your new persuasion) put forth less strength of opposition, or take easier satisfaction, in any thing in Dispute between us, then if you were really Mr. Asterictus still.  Aster. 
I am very well pleased, Sir, that my change yields you so much content, and my name so much mirth. And,( as to your Caution,) I shall assure you to do my best to find you more work; and I hope, God will effectually carry you through it, to do it to the purpose. And to encourage you therein, I assure you, upon mine own knowledge, that I am not the only man, upon whom your last Discourse hath had this effect: but some others, who were serious in their dissatisfactions, as I was, have, by the blessing of God, been reduced to the practise of Infant-baptism, which they formerly forbore, as I did, because they knew not how to practise aright.  Paede. 
I scarce dare to hope, Neighbour, that any of my poor labours should return into my bosom, with so ample a reward, as the Reduction of any one straying Sheep, into the Fold of my Master, when I first bestowed that pains upon you. And when I saw what effect it had in your particular, I thought myself sufficiently paid, in your satisfaction And therefore( considering mine own slenderness, which I myself best know) I should very much suspect the truth of this farther Intelligence, but that the experience I have of you Piety, assures me that you dare not lye, for God glory, much less for my encouragement. How● ever, if any such success hath( besides expect● tion) followed my weak endeavours. I shall, I hope, sing from my heart the First verse of the 115. Psalm, Not unto me, Lord, not unto me, but ●o thy Name be the praise. Only,( because success in a good way, is a providential Call to go on in it) I shall make so much use of it, as to proceed in the business in hand with so much the more encouragement, and Faith. And so, the Lord bless our Discourse, and grant, that some farther Light may be gained thereby, to the Illustration of that necessary, yet too little studied Point, the Practical use of that precious, eng●ging Ordinance. I pray you therefore, let me know, in what Particulars you desire to be better informed, concerning the Subject in hand, and I shall be contented to be lead by you in the matter, and Method of our ensuing discourse.  Aster. 
First, then, Sir, Although you lead me into the understanding of many precious truths, concerning the way of improving christian practically, yet I remember you omitted one( and that a principal) use of Baptism, wherein Administration at the yeares of Discretion, seems to have the advantage of christian, viz. [ in the Assurance of Remission of sins:]  
And Secondly, you Suggest another, which to some,( and those, sober men) seems dubious; 
pag. 5.  viz.[ the probability of conveying actual Justification, and Regeneration unto some Infants in the very Administration.] In both which particulars, I desire to be farther instructed by you, at our entrance. Some other things I shall suggest to you, when these are dispatched.  Poedo. 
It is true, as to the former of these particulars, our former discourse was deficient, and the later was not so fully delivered, as to remove all scruples; And therefore I thank you, that you put me in mind of them, and( upon the account of that courtesy) I shall endeavour to give you as ample satisfaction in them as I may.  
First, therefore, I acknowledge Remission of sins, a special part of the Spiritual grace sealed in Baptism. And I withall suppose, that I can prove,( contrary to what you say) That in the sealing of this mercy, Infant-Baptism, hath the advantage of Baptism at riper years, as well as in the other particulars, insisted upon in our former discourse. But, suppose I could not; it is ●nough( notwithstanding) to your satisfaction, ● I prove it no less useful. For supposing the balance weigh but even in this particular, yet it will follow, that no man need remove his Baptism at years of discretion, for a benefit which Infant-Baptism as fully exhibited, as Baptism at those years can do. Now this later I will undertake in the first place; and afterwards descend to offer you a consideration or two, to clear the probabilit●( at least) of my first proposition. Onely,( fororders sake) I must entreat you to acquaint me vherein you conceive the advantage to lye on your side in this particular, and I doubt not to show you your mistake therein.  Aster. 
In his, Sir, that the present application of the Sacramental Element, to an understanding perso●, is a present actual assurance of the Grace sealed which to an Infant incapable of understanding cannot be so: and the looking back to the baptism received in Infancy, at yeares of discretion, receives much disadvantage in point of the liveliness of application, by the distance of time between the Ordinance, and the use thus made of it.  Poedo. 
If the advantage lye on the Anabaptists side in this particular, that advantage must be bottomed on this ground, [ that the sealing ●ffacacy of a sacrament is tied to the time of administration:] or at least,[ that that which follows the time of administration, is less prevalent to assure the benefits sealed, then that which accompanies it.] Neither of which, will easily be granted by me, or( I suppose) by any intelligent person, that studies the nature of sacraments, and the experience of Christians in them.  
As to the first of those grounds, I am assure●, that Sacraments were never intended by God ●o exert their virtue onely in, or during the Administration. For then, it would follow that the baptism once received, at whatever age, is no ●arther to be improveb by the party receiving it; and so, either Baptism must be altogether a●arren Sacrament all our lives, but only durin● the little time of its administration: or else, ●● renew the benefit thereof, we must often ren●● the administration itself. And in the other sacrament, I doubt not, but your own expe●ence, and the experience of many other Chritians, must testify, that, to their once sensible re●eiving benefit by it during the time of administr●tion, they have found the advantage of it afterward, ten times. And moreover such a principle as this where it is( I know not from what ground) taken up by tender-hearted, and scrupulous Communicants, hath been found, by my small experience in the affairs of troubled Consciences, a very great snare whiles they have come to the ordinance with such expectations of present sensible benefit, and being defeated therein, gone away with great consternation of spirit, concluding themselves unworthy receivers; and drawing all the sad consequences of unworthy receiving upon themselves, to discourage themselves from approaching again  
By consequence therefore, baptism administered at Infant-age, may at after-yeares, yield its virtue and efficacy as well,( possibly as early to one then baptized, as baptism at yeares of discretion, to another to whom then it is administered: seeing God is not bound to make the Ordinance efficacious at the precise time of administration, either to the one, or to the other.  Aster. 
But, however, to some adult persons you will grant, the present operation of the sacrament w●th the administration. If it then be but p●ssible to the adult, and impossible to Infants( as indeed it is) to feel the present efficacy of the ordinance; I conceive herein is a sufficient disadvantage to christian.  Poedo. 
I shall not dispute the possibility on either hand; but, granting what you say therein, I shall onely inquire of you; whence the sacrament of baptism is rendered thus affectual, as to give a present actual assurance of Remission of sins to any person? Is it barely from the spirit of God cooperating with it? Or, is it from the understanding application of the things signified in, and with the sign, also?  Aster. 
Surely, from both together.  Poedo. 
Then surely, christian, acted over again upon another in my presence, may do no less in this kind, then if it were then, and there administered to me in mine own person. For surely, the moral application of the signs may bee actually, and as effectually made by an understanding Christian, putting himself in the place of another to whom it is applied, as if he were the very subject of that application. Tis but the annexing of this short meditation, to what is then said and done.  
— Mutato nomine de me,  
This was once done to me, which is now acted on the person of that Infant; God speaks that to me now in his person, what he spake to me then in mine own.  
And as for the concurrence of the Spirit, I suppose you allow him to be a free agent, that like the wind, blows when, and where he listeth, and therefore, by the after-meditation of baptism received in Infancy, upon such an occasion, it is as possible, I may receive this Assurance by his concurrence, as if I myself were then, and there the subject of the Administration.  Aster. 
But however, Sir, the second ground before mentioned may turn the scales on the Anabaptists side in this particular. For surely, though it should be true, that the sealing virtue of christian may be received, as truly many yeares after, as that of baptism at yeares, in the moment of administration: yet, that sealing efficacy is more strong and powerful, under a present application, then afterwards.  Poedo. 
I  told you also before, that this second ground would admit of as much dispute, as the former. For if the assurance be given, by the same spirit, at the one or other season, it is stronger or weaker according to the greater or lesser measure of cooperating influence from that spirit. But it may be you will abstract the consideration of the supernatural Agent, in this case, and look onely, to the effect, as it depends upon an applicatory use of the administration itself.  Aster. 
You rightly guess, Sir, and I cannot in that particular, so soon let go my hold of this Argument, when I consider, that in the administration of the other Sacrament, we choose rather to receive the Elements with their particular application in the sacramental words, ourselves, then to stand and look on whiles they are administered to others; and I conceive upon the some ground: because therein wee apprehended a more direct, immediate, and particular obsignation of the benefits sealed, and so suppose it to be more morally operative of the assurance therein exhibited. Now in this case, there seems to be par ratio, a like reason in both Sacraments.  Poedo. 
Suppose it, yet it will only hold the same, when the persons are alike considered, in both Sacraments, which I conceive, is not done, as you lay the case. The person, I suppose, making his advantage of baptism administered to another, is one, who hath received it himself also. The person you suppose, making advantage of the Lords Supper administered to another, is a bare Spectator, not having communicated therein himself also: and so the case is not the same, as to the persons, though, as to the Sacraments it may be. Lay the case then, thus. A man that hath, it may be, received the sacramental Elements of the Lords Supper, himself, is withall present at the administration of it to others. And I would fain know, whether he may not draw as effectual an assurance from it as so administered, putting himself by applicatory meditation, in the case of every other particular receiver, as he did er might, when he himself was the particular subject of the administration? For my part, I judge he may. Otherwise, when any particular persons have received the Elements themselves, I know not why they should think themselves obliged( as to their own benefit) to continue their presence at the administration thereof to others: but( as beggars at a dole) when they are served, depart, not minding at all what others receive.  
But, suppose your case were right laid, yet I am not of the mind, but that the consideration of the very circumstance of Infant administration in the case of baptism, is of special efficacy to promote Assurance of my particular remission, when by occasion of the same administration upon others, I am lead to an application of what was done to myself; nor less then actual baptism would be, if I were the present subject of that administration, at yeares of capacity. For me thinks, I could thus, upon such an occasion, pled it out with God, and in pleading, work it upon myself. Lord, I am in this administration minded of an Act of Oblivion long since sealed to me when I was in the same capacity with yonder Infant. I have often pleaded it,( thou knowest) at thy Throne of grace; and been as often tempted to doubt whether my plea were admitted or no. Sometimes, the greatness of my sins, sometimes the weakness of my faith, the defects of my repentance, the faintness and flatness of my prayers, and( in all of these and many particulars more) the unworthiness of my person, have discouraged me. But Lord, am I now more unworthy to receive the mercies themselves, then I was at that time to receive the seal of them? Surely thou didst then seal free pardon to me, when I could not in the largest charity, be supposed to have any thing of personal worth, to pled for it. I desire now no other pardon then what thou sealedst then. What I was necessary void of then, I now strip myself of voluntarily. And shall I be less favourably entertained by thee, because I now see, confess, be wail mine own unworthiness, which was indeed the same then, but unseen, unconfessed, and unbewailed? Surely thou that blottest out transgressions for thine own names sake, canst not less glorify thy Name, by pardoning a penitent, confessing sinner, when out of his own mouth thou mightst condemn him, then by extending the same pardon, to a sinner, that wanted an heart to repent, and a mouth to confess.  
Thus you see how I could improve the Infant-administration of baptism, to strengthen Assurance of remission of sins, many years after.  Aster. 
Yea but Sir, Infant baptism at most can onely give the Assurance of the remission of original sin, seeing the party to whom it was then sealed, could be capable of no other; so that either baptism here by, must be confined to that only, in its sealing act; or else, if it be also a seal of the remission of actual sins, it will need a second administration applicable to persons, when they have superadded the guilt of them also.  Poedo. 
Neither your dilemma, nor the ground of it, neighbour, offers any violence to the doctrine before delivered; For( as to the ground) it will not follow from the incapacity of actual guilt in the subject of christian, that God seals only to such a subject the pardon of original sin. Indeed, [ as Infant-Baptism] it most primarily and properly respects original sin, the sin of the party to whom it is then administered. But [ as Baptism] I know not what hinders, but that God may also beforehand extend that seal to the pardon of actual sin, to them who afterwards should commit it. I am assured circumcision was not only the seal of remission of sins to those who needed it only for the pardon of original guilt, but also to those who afterwards contracted the guilt of actual sins. For the Apostle tells us it was a seal of the righteousness of 
Rom. 4. 11.  faith; and so sealed righteousness to those who were capable of applying it by faith( who were actual sinners) as well as to those whose age rendered them uncapable of actual believing. And indeed to set forth the rich grace of God in pardoning, and the complete efficacy of Christs satisfaction, in procuring the pardon of sin, it was very much conducible to Gods glory in both; to seal pardon of actual sin before commission of it, though not to apply it actually, before commission and repentance. For so, in sealing to man in his Infant Age, the pardon of those sins which afterwards he should commit, God doth in effect tell him,( and that roundly and fully) that the original spring of pardoning and reconciling grace, is in himself, who found a ransom before we sought it, that he is the first 
Job 33. 24  in that work, seeing he prevents the very commission of, and much more, the repentance for our sins, by bringing us under a gracious sealed Covenant of pardon, before capacity of actual guilt. Nor doth he herein, less clearly and fully speak out the completeness of the efficacy of Christs blood sealed in baptism, by letting us know, that our God before hand accepted that-attonement for us, which in time he applies to us; and the savour of Christ propitiatory sacrifice, hath ascended into his nostrils, and hath virtually atoned him to us, before the blood of the Covenant runs forth upon us in the Order of gospel-application, to our actual reconciliation.  
And hereby you may see also one horn of your lilemma sawed off, seeing I do not confine the efficacy of baptism, though administered in Infancy, to original sin onely.  
And as for the other; it being cleared in the former discourse, that a seal of forgiveness, even of actual sin, may( without absurdity) be said to be administered before it can be actually applied by the receiver; there will no necessity appear of administering it a second time, at years of capacity for actual application: because the virtue of that which was before received, extends itself through the whole course of a mans life afterwards, and is as often applicable, as he commits, and repents of actual sin. And if it were but so, yet there is another Sacrament, often to be received, which would abundantly supply the defect of this, seeing it seals the same grace, remission of sins in the blood of Christ.  Aster. 
Sir, I must confess myself much obliged to you for your copious enlargement upon this head, wherein I suppose it convenient both for yourself, and me, to pauze a while. For yourself, because I doubt, you may be tired, by following me in my weak and prolix reasoning: and for me, because I have nothing of moment to reply at present that may deserve your farther stay thereon. Especially, when I consider, that you and I may, by Gods providence, meet again, and so I shall have other opportunities of receiving farther satisfaction from you hereafter, if upon farther thoughts, I shall see need to require it: wherefore, I shall presume,( if you please) to demand those considerations in the next place from you, which you promised, to conclude it probable at least, that( in this point of promoting the Assurance of remission of sins) Infant baptism, hath the advantage of baptism administered at riper years.  Poedo. 
I remember, that I lye under such an engagement, and I know no reason you have to account it any presumption in you, to sue a confessed debt. In a few words therefore, I shall endeavour satisfaction both to it, and you.  
First therefore, to me it seems probable( at least) that to the assurance of pardon on Gods part,( for Sacraments assure no otherwise, then by signifying and ratifying the grace of God in the pardon of sins, they do not assure, or seal, any qualifications for pardon) those evidences that led most to the consideration of grace as most free, are most effectual. Now that christian doth so, rather then baptism at yeares of discretion, I have already shown in part, and shall more fully clear anon.  
Secondly, It seems to me no less probable, that that evidence of pardoning grace which most abstracts from the consideration, of any difference between sins, from any imaginable aggravations, is likely to be most effectually assuring. Now the evidence drawn from the sealing of remission in baptism administered in Infancy, is upon a peculiar account, such. A pardon sealed, before a capacity of actual sin, which( in the aggravating circumstances thereof) puts the only difference between sinner and sinner; gives equal hopes, and encouragements to all sinners, and so is alike applicable to every ones conscience, to whom it is so sealed, being laid hold on by faith. Now although the same grace, and that in the same latitude, bee sealed in baptism at age, yet that latitude is not alike visibly held forth in the Administration of the seal at that age. So that however the like grounds of Assurance bee derivable from the Covenant, at any-Age, yet in the sealing of that Covenant at Infant-Age, the advantage apparently lies, as to that help, which the seal( as distinct from the Covenant) doth afford toward it. Possibly, this may bee plainer to you, if exemplified in the person of a Christian, gathering Assurance thus. soul, why art thou thus cast down, and why art thou disquieted within me? Is it the g●ilt of sin that distempers thee, and disturbs thy peace? and what greater Assurance canst thou have, of the pardon of sin, th●n Gods gracious promise, and the ratification of it by his sedle in the sacrament of Baptism? Is not that water, by signification, the blood of Christ, through which we have redemption in the remission of sins? And is not the application of it to thee, by Christs Minister in his name( as all acts of ambassadors are which they perform by deputation from their Prince,) as valid to loose thee from thy guilt, as if he in his own person had been the administrator? Hath he promised in vain, that whatsoever his Ministers loose on earth shall be loosed in heaven, Mat. 18. 18. and engaged his presence in vain to his gospel administrations to the worlds end? Mat. 28. 20. If Christ then have opened thee a fountain for sin, and for uncleanness, as he hath, do no● thou shut it against thyself by an unbelieving exclusion of thyself from it. Is it the greatness● of thy guilt that discourageth thee? Take then into thy serious consideration, the season of this gracious Act on Christs part. Thou hadst not indeed at that time contracted the guilt of any actual sins, much less dipped them in grain, by multitudes of aggravations as since thou hast. But he that then said to thee[ son, or daughter, I seal to thee the forgiveness of thy sins] excepted not any out of this number;( that had been to have disparaged his own precious blood, whose greatest honour it is to be able to wash out the deepest stains of guilt) yea, in sealing the pardon before the capacity of commission, he sealed the pardon of all that thou wer'st capable to commit, upon the same terms on thy part, upon which he sealed the pardon of any, viz. future faith and repentance. Improve therefore Gods baptismal Covenant with thee in Infancy, to the utmost latitude, and possibly thou mayst draw Assurance from the breasts of it, even against the greatest guilt.  
And thus much shall suffice me to offer for the asserting the probability of greater evidence( at least in some respects) to the Assurance of pardon, by and from christian, then from the same administration at riper year●: whereof you may judge as you please, upon your own private thoughts. It is enough to me( however) to have proved( as I suppose) evidently, that christian in this use, is not behind baptism at riper years; and in many others, before it. Have you any farther employment for me, concerning this subject?  Aster. 
Yes, Sir, for whereas( as I before  told you) you assert p. 5. of your former book, a probability of Gods bestowing grace upon some Childre●● in the instant of baptism, viz. upon elect Children, dying in Infancy, and that, not only j●stifying, but sanctifying: and p. 23. you do, 〈◇〉 relation to sanctification, allow Sacraments a physical influence towards the conveyance thereof unto the soul:( and so baptism physically to sanctify some infants,) as well as a moral influence towards the working of holinesse by the use of reason, and faith in persons who at yeares of discretion come to make use of them. In both of these particulars I find some sober and pious men dissatisfied, in the former with the doctrine; in the later with the expression. And therefore I must entreat your grounds for the former, and your sense of the later.  Poedo. 
I shall very willingly endeavour your satisfaction, and in you, theirs. For( although the former of those passages be somewhat eccentrical to my main discourse in that book, and I express it only dubiously, as not finding so sure a footing as I could desire in so dark a point; and the later be a phrase that I lay no great weight upon; so that it doth not much concern me whether they be owned or disowned; yet) I shall be so tender of any sober mens satisfaction, that I shall not willingly leave you or them scrupled in any word that drops from my tongue or pen, as far as I can prevent it. When therefore I hinted to you the probablenesse of a possibility( for that is the highest pin that I dared reach to in this point) that justifying and sanctifying grace, may be bestowed upon some Infants in baptism: I did it upon these grounds, and considerations.  
1. That just●fication and sanctification are the principal graces that baptism seals on Gods part; all other mercies and favours depending upon them, which, in the former branch, viz. Justifying grace, I suppose none ever called in Question: and as to the later, sanctifying grace, I shall endeavour to clear anon, in case any should doubt of it.  
2. That it is generally agreed by our Divines that the Sacraments are not nuda signa, bare signs of the grace they signify. The general signification of the word seal, applied by the Apostle, Rom. 4. 11. to circumcision, suiting unto every Ordinance of the same general nature with it; we have learned to call all Sacraments( being such in that general) seals of the Covenant of grace. Now a seal, doth not only ratify a dead, but also legally convey, by that ratification, a present right from party to party. In the case in question, the dead or writing is the Covenant of grace, the seal is baptism. This seal therefore according to the nature of a seal, doth both ratify Gods Covenant, and convey a right to the benefits of that Covenant, to the persons to whom it is administered.  
3.( Because in this Covenant the persons interested are of several capacities,) for in adult or grown persons justification comes to be bestowed upon believing; and sanctification, in the attendance upon the outward and ordinary means of working it, but infants can neither believe nor use the means in which faith is wrought( therefore) I suppose I had cause to conclude, that God justifies them upon another account●, and sanctifies them in another way, then those that are of age. And( by consequence) that baptism now( as circumcision of old) seals and conveys to them, these graces, according to the same difference. And in this particular, I shall tell you by the way, what a godly and learned minister writes to me. As in the bodily life( saith he) one organ is the instrument of nourishment to the Child in the womb, another when horn: so in the conveyance of spiritual life, 'tis one way to a Child, another to one of yeares. For this is not the most universal proposi●ion of the gospel,[ He that believeth shall be saved:] but this, He that hath the Son hath life, and he that hath not the Son, hath not life.] Now God gives his Son by the Spirit, and we receive him by faith: but God can supply the want of that hand in a Child, by dropping into his mouth what he cannot receive with his hand, as I may so say.  
4.( Because we have no clear light to determine the exact season of Gods bestowing these graces on Infants; and they are alike capable of them at all times after the Covenant takes hold of them) I propounded it as not impossible nor improbable, that in that Ordinance which conveys a legal right to them, God may put them in possession of them. I do not say, that he cannot or doth not bestow them on those that die unbaptised; nor that God hath appointed that Ordi●ance for that purpose( at least, so as we may lay any stress of faith upon it, certainly to expect it therein:) but only that there seems to be a probability, that God( who useth to convey grace by Ordinances, where he affords opportunity and capacity to enjoy them) may in Baptism( the only Ordinance that Infants come under) bestow on them the pardon of sin, and sanctification of nature.  
5.( Because we have no ground to extend this Charity to all Infants; no nor to all Infants of believing parents, divers of whom, it appears, may live, and die unjustified and unsanctified; therefore) I farther advanced, to limit my Charity in this particular. And to this purpose, considering that Election is, confessedly, the immutable rule according to which God justifies, and sanctifies, I was cautious of extending( with Dr. Ward, and others) the skirt of justifying, and the seed of sanctifying grace to any non-elected. For I was not, nor am I satisfied, that the Justification, or sanctification of Infants, is of another nature, then the justification▪ and sanctification of grown persons, though bestowed in another way. I know no justification, but that which consists in the remission of sins, and acceptation of our persons, through the imputation of Christs righteousness; nor sanctification, but that participation of the divine nature, that seed of God, of which Peter and John speak; and therefore I cannot extend justification and sanctification to all infants visibly under the Covenant, or upon that account baptized, because I am persuaded it cannot be done, without suppositon of falling away from saving grace; seeing many such fall away, and perish everlastingly. And here also I shall once more quote the words of the same reverend man in the same Letter. I conceive( saith he, being by me asked his judgement in this point) Change of Covenant, and change of Image are inseparable. And that baptism seals that Interest which men have before they are baptized, nay before they are born; Look how they are written in the records of eternity,( Elect, or non-Elect) so it seals, as also doth the other Sacrament; a visible right by virtue of their visible Interest, an invisible right, by virtue of their invisible interest, if any such they have at all, which God only knoweth, & de secretis non judicat Ecclesia, secret things belong to God, but things revealed to us and our Children.  
6.( Because, of Elect Infants, some die in infancy, and others live to yeares of discretion) I knew no reason to conclude, that God would break his own Ordinary road of bestowing these graces in Infant Age, upon those that live to the use of means appointed to that end. And I suppose( excepting the case of John the Baptist, who yet may be looked on, as so privileged upon an extraordinary account, to wit, that by a miraculous instinct, he might bear witness to Christ, as his forerunner in the womb, as well as in the wilderness) it can hardly be asserted defact●, concerning any one that ever lived to a perfect use of reason, that he was justified and sanctified from the womb, or any period of Infancy whatsoever; Nor have we any Scripture warrant to expect it. Nay, it were against the very end for which God appoints the use of means: seeing by bestowing saving grace out of them to those who live to enjoy them; God would in a sort make void his own Institutions. For what need of them when the ends of them may be otherwise attained? I confess, grace is wrought in some very early, possibly in Childhood, but ordinarily, 'tis after they come under catechizing.  
Upon these considerations therefore, I made bold to add another limit to my probable assertion; to wit, their not surviving an Infant-age: or( as I there express myself) that such as( being Elected) die in Infancy, are onely the subjects of this my Charity.  
And herein I having asked the advice of another godly and reverend minister, as most in this nation, he returns me this Answer, As to that particular concerning Elect Infants that die before actual faith, I do altogether concur with you, and I have the consent of two able Divines whom I consulted of late, the rather, that you might be the better persuaded and encouraged to adhere to that opinion.  
Now I know no reason why any one should be offended at me for a proposition so warily laid down, and that under the favour of so many received Orthodox principles.  Aster. 
But Sir, I have heard it objected against this doctrine, that hereby you give no more ground of hope to parents, of their Childrens salvation, then the Anabaptists give, or then we may have of Heathens Children; seeing the Anabaptist supposeth Infants may be justified, and sanctified according to the Election, as well as you. And the Children of Heathens may( for any thing we know) be elected, as well as ours.  Poedo. 
Both these objections,( I conceive) do not prejudice my opinion at all. For first, the Anabaptist owns Election, but doth not own the Covenant. And so he hath( according to his principles) no special ground to derive his hopes of Election with relation to Children, down to the case of this or that particular. But we that own the Covenant of God to us, and all our seed, can say upon good grounds, we are persuaded of the Election, and salvation of such and such a Child dying in Infancy, because a visible standing under the Covenant of grace to any particular person, who by any declared forfeiture hath not justly ●ut himself off therefrom, gives sufficient grounds of Charity to judge that such an one is Elected, and shall be saved; Though some of them may be neither. For it follows not, that because we assert a Charity grounded on a probability of Election, and salvation, to our Infants as our Infants, from their Interest in the Covenant; that therefore we must infer a necessity of an actual donation of all the blessings held forth in the Covenant, to all of them. Because a visible standing in the Covenant binds me to extend the same Charity to hypocrites, and yet God doth not take himself bound by that Covenant to give them grace and salvation, to whom we may and must hope, he hath given them.  
And,( as for the Children of Heathens) I know they may( for ought we know) be under Gods Election; but whiles they are Infants, and so show not any sign of actual vocation( as indeed they cannot) and their parents are apparently without the Church; I have no ground to conclude any of them Elected; because I find the whole body of Heathens( as such) excluded the Covenant, which is the only warrantable ground of my Charity. Eph. 2. 12.  
In a word, I desire no man to subscribe to my opinion herein, except my grounds satisfy him. And though no man should be satisfied either in my opinion, or the grounds of it, I shall not be offended at him. For if I be out of the way herein, I suppose it doth not a jot prejudice my main undertaking, seeing there are abundance more pricious uses of christian, that stand upon surer grounds, though it should be granted,[ that it conveys pardon of sins or sanctifying grace actually to none.] And yet I think I was not to blame, that having some apprehensions of a probability it might be so( which yet are very strong upon me) I suggested it to you as a consideration not to be slighted, to induce you to present your Children to Baptism.  Ast●r. 
For my part, Sir, I have no quarrel at you upon that account, Especially seeing I perceive you lay no more stress upon it, nor obligation upon me to receive it. I shall therefore cease your farther trouble in this particular: and only desire your explication of the other expression wherein you call Sacraments physical helps to convey these graces. What mean you thereby?  Poedo. 
I mean no other, then that they are( as God pleaseth to fill them) conduits of the grace of the Covenant, as I express myself p. 5 of my former book. For the whole of my judgement herein is, that,[ as Sacraments( as divine seals) convey a right to the grace signified; so God in the same Ordinances duly applied, may take the occasion of deriving to the soul, in or by them, the said grace,( though possibly without any moral or rational improvements of them on our part) by the secret operation and influence of his own Spirit; in case, the want 
Illic( viz. in Baptis●mo) nobis ablutionem nostram testabatur Deus, et fimul efficit quod figurat.  of such personal improvement of them be our mere impotency, not our guilt.] All that I herein assign to Sacraments, is to be onely the way in which God comes to do the good held forth in them to the soul: whether it be applying pardon, or conferring holiness, strength, comfort, as a return of our obedient owning of him in his own Institutions. And I knew not 
And, Nisi enim conjuncta esset veritas rei aut exhibitio, impropria haec locutio esset,[ Baptismus est lavacrum ainae.] Again, Signo Deum tanquam organo u●i, non est absurdum. Calv. in Epist. 5. 26.  how to express this way that brings God home to me or another, herein, better then by calling a Sacrament a physical help: as opposed to such an one as is merely moral, which contributes to the elect, only by the intervening of a mans own faculties in a rational way. And sure I am, Calvin saith altogether as much as I. See the margin. But I say herein, as( formerly) in the other Answer, I am not fond of this distinction more then of that opinion; if any one can express the same Notion better, I shall be glad to learn of him. For I am persuaded of the thing,( and I think the experience of many grown Christians will witness it in the other Sacrament) but not so indulgent to my own faculty of expressing myself, but that I conceive I may very well undergo the ferule of many of my reverend brethren; and where I see they correct me in measure, shall do so.  Aster. 
I suppose it is but reasonable that you be allowed the liberty of clothing your own notions in your own expressions. I have only one thing more upon this head to exercise you withall, and that is, how you difference this doctrine of yours from the Papists, that hold, the Sacraments to be effectual ex opere operato, as they call it, affirming the bare receiving of them, to derive the benefits signified, and held forth in them?  Poedo. 
My opinion herein stands at a great distance from theirs. For by their doctrine they make no difference, between good and bad, Elect or non-Elect, in the participation of those benefits. They hold, that in Baptism, all Infants that receive it, are actually rege●erate; whereas I restrain the efficacy of that Otdinance only to the Elect, and admit not all of them neither: for I exclude those of the elect, that afterwards live, to live under means of regeneration, therefrom. And in the other Sacrament, they hold, that the wicked, and reprobates, eat panem Dominum, the body of the Lord, as well as panem Domini, the bread of the Lord; I restrain that benefit only to the Elect, and those, truly regenerate, and actually prepared for the believing reception of it. He that will see the exact sense of the Papists in their doctrine of the opus operatum, may red Chemnitius in his Examen conci●ii tried. sess. 7. Can. 8. where from their own Schoolmen, he shows that they directly o●●pose, the opinion of the opus operatum,( in th●is case) to faith in the receivers; and make this the difference between the Sacrament of the ●●ld and new Testament, that in those there was: required faith, to the derivation of benefit from them, but in these, the opus operatum, the work done, is sufficient without faith; which( where there is a capacity of actual faith in the receivers, as in all of age baptized, and al●l receivers of the Lords supper) we absolutely require. Besides in the case of baptism, the Papists hold, that baptism in its receivers, works such a renovation, as that there remaines no original sin, at least, under the proper notion of sin, so as 
Si quis per Jesu Christi Domini nostri gratiam quae baptismate confertur, reatum peccati originalis remitti negat, aut etiam asserit, non tollit totum id quod veram, et propriam peccati ratignem habet, &c. Anathema fit. Sess. 5.  to render them obnoxious to the wrath of God, and the damnation of hell. And this is the effect of their opus operatum, in baptism. On the contrary, I own the inherence of original sin in Infants after baptism, which abundantly appears in the fruits it afterward brings forth, when they come to a capacity of acting electively: and that their baptism doth no way take from original concupiscence the true and genuine nature of sin.  
Onely, I suppose, a possibility, and prebability, that in some elect infants, viz. those of them that die in Infancy, the season of Gods doing that which all Christians aclowledge is done at one time or other, before the separation of soul and body, ( viz: their justification, and renovation) is rather the time of baptism then any other time. And I must tell you, did the Popist Doctrine of the opus operatum, extend no farther, then Infant baptism; and hold forth no more, then that God doth at the time of baptism, and in, and with the administration, justify and sanctify some Infants, I know no popery in it. For I find many Antipapists writ larger then this comes to. As, for justification, some say, that all the Infants of believing parents being sincerely presented to God in baptism, are freed from the guilt of original sin: but for a real Change, they utterly deny it,( though I suppose it will be hard to prove from the Scripture, that God ever wrought or promised to work, a relative Change, without a real. I am sure, the Apostle Paul in that golden chain, joins them, the link of justification, is annexed to that of vocation on one hand, and glorification on the other. And although there be some difference to which of these two, ( vocation or glorification) sanctification belongs; yet, I do not find, but that all Orthodox divines, judge it included in one, or both.)  
Others, grant both justification and sanctification in baptism, but affirm the extent of them in too great a latitude; to wit to all infants duly baptized, and not laying any impediment, of themselves, to hinder the taking place of that grace,( which indeed no Infants can do, when infants; and afterwards, it implies a contradiction to suppose an impediment may be laid to hinder that grace that is received before in Infancy.)  
One reverend man had a peculiar fancy, he supposed all elect Infants, to have pardon and the seed of grace in baptism, and this seed not extinct, though many yeares continuing in divers of them, till conversion. And yet all these far from Popery even in this point; both in their own judgments, and esteemed so in the Charity of others. I need not name parties, nor am I willing to do it; partly, because I am loth to seem ambitious of being known to dissent from men of great names; and partly, to avoid occasion of commencing suits against me, upon a business wherein I am extremely unwilling to contend.  
To shut up this whole business; neighbour, if all these Orthodox Divines be not out, there is such a thing possible, and probable, as justification of Infants in articulo Baptismi, in the very instant of baptism: and if many of them be not out, sanctification too. All the dispute is concerning the extent of the grace so conferred.  
They that extend it farthest, enlarge the comfort of that Doctrine to all believing parents concerning all their issue: they that contract it most,( among whom,( and possibly beyond most of whom) I reckon myself to be) do not so straighten it, but that they render every particular believing parent no less capable of improveing it to his comfort; seeing whatever is Gods purpose concerning this or that particular Child according to the decree of Election, they allow him an equal ground from the Covenant, and the seal thereof, to conclude every such Child of his, during infancy, under the same grace, which is extended to any. So that, which judgement soever you most incline to, you will see cause for the encouragement I gave you to present your Children to baptism, from the possible, yea probable present advantage accrueing thereby, in their actual justification, and sanctification.  Aster. 
Sir, your candour, and openness in this particular much Obligeth me, and I assure you whatever satisfaction I find in myself as to your opinion, when I farther consider it, I am much satisfied in your way of delivering it; and therefore shal urge you no farther herein: but remembering that you gave also an hint in your former discourse of the furtherance of conversion by the principles and practise of christian. I shall desire to hear that particular enlarged also, if it may stand with your conveniency, in the next place.  Poedo. 
You cannot put me upon a welcomer task. For I verily persuade myself, since the neglect of christian, and( which is worse) the contempt sinfully cast upon it, in divers places of the Land, this work is less successfully carried on by Gods painful Ministers; and they have too much cause to complain, of a strange barrenness in the womb of the gospel, in comparison with former times, which I impute to these Reasons.  
1. To the just judgement of God upon a Nation, that after so gracious a continuance of the Gospel, and its holy mercies among them for so many yeares, unthankfully began to grow willing to let the Lease of such a precious privilege run out without taking any care to renew it to their posterity after them: a sin, which you may remember, I have deeply and justly Charged upon the principles of anabaptism in our former 
P. 61, 62. 79, 80  discourse.  
Sometimes,( methinks) when I seriously consider the reason of the slow progress of this work of conversion, I seem to hear God saying concerning England, Ah, ungrateful Nation! Have I this requital from you, for the derivation of Church-mercies, and Covenantmercies to you, through the means of christian, that you begin to dispute away the Title that I have to your posterity, and( like profane Esaus) contemn your best birthright, the Covenant, and solemn seal thereof? Have you a mind to dissolve the bond between me, and your posterity? Had you rather have them visible members of the Pagan world, then wear the badge of Christians? Is my family grown so contemptible a thing in your eyes, that you care not to have your Children bear so much as a visible relation to it, or be seen in my livery? Will, then, take your option, you shall not need take much pains to disoblige them from me, and me from them. I will save you the labour of disputing down that contemned relation to me: whiles you dispute I will dis-Spirit mine own ordinances, and so they shall grow heathens under them, whom you would fain make heathens without them.  
2. To the grievous prejudice, against those Ministers, societies, and Ordinances, in which God hath been wont to scatter saving grace in this Nation; which are, if not raised, yet day-ly fomented by anabaptism. I confess, I have sometimes wondered,( supposing our Ministers to be in an error in the misapplication of an Ordinance) how any man pretending to reason or conscience, can justify a separation from it barely upon that account; especially in another Ordinance different from that upon which the misapplication is Charged. But upon serious consideration of the matter, I can scarce see, but the principles of that profession of anabaptism, necessary involve it. For supposing christian null, as they do, they cannot look upon either Ministers or people in our Congregations, as other then non-members of the visible Church, and so look upon all the Ordinances administered in those congregations by those ministers, as no Church-Ordinances, and( by just consequence) administered without a call, and not to be attended on with expectation of a blessing. Now experience shows, that nothing more hinders the operation of the word, then a prejudicate opinion of the preacher, and among all prejudices against the preacher, there are none more operative this way, then those that call the Authority of his place, and calling into Question. So that, seeing Anabaptism raiseth, and nourseth, and propagateth these prejudices, against that Ministry, wherein conversion in former dayes hath been dispensed, it is no wonder if it be unhappily accessary to the hindrance of its progress, more then hath been observed heretofore, under the like means.  
3. To the actual disengagement of many young people,( among whom usually the stream of converting grace most runs) from all relation, to God, Church, and Ordinances, till of their own choice they take up baptism at yeares of discretion. Now whiles persons live loose from such engagements, as in their proper nature and tendency further conversion, no wonder if the work go slowly on among them. As on the other side, I shall show you by and by, how many special advantages a Child of a believing parent, dedicated to God in Infancy, by baptism, hath over another, suffered to graze in the wild common of the world, without Gods sheep-marke upon him, towards this necessary work.  Aster. 
truly, Sir, the small experience that I have gotten in my observation of the present state of this Church and Nation, enables me to second what you say, in these particulars, with mine own probatum est. And I fear succeeding generations will be too fertile in the same observations. But, I beseech you Sir, proceed to show me the grounds of the hopefulnesse of conversion, upon the principles and practise of Inf●nt● baptism.  Poedo. 
You are therefore to understand that a thing may be said to promote con●ersion two ways: 

1. Either by way of ●xternall means.  
2 Or by way of internal motive.    
1. First. then, By way of external means. The principles, and practise of christian afford more advantages of external means towards conversion, then the contrary principles and practise do.  
For, First, Converting Ordinances and the promises of profit by them, are the peculiar portion of our Infants, thus in Covenant with God, as soon as they are in capacity of using them. God bestows the word upon the Church, and its members, upon another account, then upon other people. Persons unrelated to God, enjoy the word only providenti●lly, when the sound of it reacheth them. But the word in the Church, is a Covenant-mercy God is engaged to teach them his laws, and his Ordinances he is under no such obligation to others. Every Scholar under a Schoolmasters peculiar charge, may by his relation expect teaching from him. But other Children, who are not admitted into his school( it is true, he may occasionally as he pleaseth teach them somewhat, but) they are not in a capacity to challenge, and claim it from him. A ministers relation to his flock, binds him to preach the word constantly to them, and every one of his Flock may expect it from him as duly as the Lords day comes, and upon other occasional seasons as God shall offer them. But others, though in the next parish, have no such tie upon him; though he may in kindness step out now and then, and bestow a sermon, where he sees need.  
In like manner, Jesus Christ who is the great Shepherd of the sheep, is under a peculiar obligation, to feed all those, who are of his flock; and they may claim at his hands their food in due season. But what hath he to do, but by mere courtesy, with those without the fold? As the Apostle Paul, saith, in another case, concerning censures, another ordinance for conversion( in its season) what have I to do to judge th●m that are without? 1 Cor. 5. 12. So may Christ say,( as to point of obligation or Covenant) what have I to do, to carry my fodder out of my fold? To teach those that are without? Now, surely, an Ordinance is there most likely to do good, where there is a peculiar right thereunto. Me thinks, the consideration of that place, Rom. 3. 12. Makes very much to the illustration,( if not confirmation) of this point. It seems the question then was seriously propounded, as the parallel to it, is now captiously. What advantage then hath the Jew, and what profit is there in circumcision? he answers, much every way: chiefly because to them were committed the Oracles of God. Others, heard of them, and( possibly) might have copies of their Scriptures,( as Ptolomeus Philadelphus set the 72 Interpreters to translate the Old Testament into greek, that it might,( being then the learned language) propagate the knowledge of the Jewish Law, through the world.) But yet the Oracles of God were committed to the Jews, and this upon the account of circumcision. They were a people, that were solemnly, and sacramentally the Lords, and God commits his Oracles to them. he permitted them to others providentially: but he committed them to the Jews foederally, as the Law of the Kingdom he would govern them by. They owed their Bible to circumcision. Gods covenant was in their flesh, and therefore God entrusted them with the Instrument, in which it was drawn up. To bring home this to the present case. It is clear, that the oracles of God,( that pure Law, which( as David saith) converts the soul) Ps. 19. 7. are the protion of a people in Covenant with God; Our Infants, therefore, being, according to our principles, in Covenant with God, are entitled to the Bible, and all the contents thereof; and so the precious effects of that word, whereof conversion is one of the principal, may bee comfortably expected to redound to them; & this their Title is pleadable for them, and by them, as soon as they are capable of receiving any benefit there from.  
add to this; The Ministers, the dispensers of this word, are( upon the account of Church-membership) theirs, with all their gifts, graces, and labours. Pastours and teachers, are set up in the Church, 1 Cor. 12. 28. and given to them, as a peculiar fruit of Christs ascension, Eph. 4. 12. Paul, & Apollos, and Cephas, are theirs, 1 Cor. 3. 22. Gods husband-men are set over his own enclosure, his shepherds over his own flock, and his builders over his own building. If any persons therefore, bee aliens to the Commonwealth of Israel, no members of the Church, lie common with the rest of the world, shut out of this enclosure, bee not sheep of this fold, no stones in this building;( however God may providentially extend the benefit of his Ministers labours to such persons, yet) they can claim no covenant-right or title to any spiritual advantage from them. The Children therefore of Anabaptists( by their principles) sit under the ministry of the word as mere Heathens, and are onely under a providential capacity of receiving benefit from it. But our children even from infancy( by our principles) are entitled by a Covenant-right, to all those precious emoluments which accrue therefrom. Loro Jesus,( may a godly parent of our principles plead) my child, though but a lamb, yet is of th● fold, bears thy mark, and so hath a right to be● fed by the shepherds which thou hast set ove● thy flock. I have according to my duty, brought him to the ordinance, remember thy Covenant, le● the gifts, and labours of thy servants bee profitabl● to him. ●Tis the principal part of that Covenant wherein my childs right lies; the writing of thy Law in the heart, and thy statutes in the inward parts. Jer. 31. 33. Bee it now to thy servant according to thy word.  
To this, I may add, private means of conversion, to which there are promises made, That 〈◇〉, the nurture of the Lord, of which the Apostle speaks, instruction, and correction,( as ordinances of God) and all the promises made unto them, are not to be extended beyond the Church, as to the benefit to be expected from them. There is no engagement of God to sanctify these means, for the working of grace in professed Heathens children( though it could be supposed they might be applied) till their parents render themselves Covenanters with God, and then those promises take place on their children, and are pleadable for them, as well as others.  
Suppose wee Lois and Eunice, instructing young Timothy in the Scriptures from a sucking child, 2 Tim. 3. 15. and mee-thinkes, I see their faith, in the use of that ordinance, encouraging them thus. Here, Lord, is our Timothy, thy Timothy,( for he is thine by Covenant, as ours by Nature) wee have in obedience to thy command, endeavoured to season him in the way that he should go: do thy part, as wee have done ours.  Aster. 
But may not a godly parent of an anabaptistical judgement, expect a blessing upon his child also in the use of means? may he not obtain that blessing upon his labours in the education of his child, upon the account of his own Interest in Christ, whether his child bee in Covenant with him or no, baptized or unbaptised, seeing an Interest in Christ entitles to all promises?  Poedo. 
I deny not, but he may. For the mercy of God to his people, is many times, larger then their faith or prayers. So, that God may look upon those children as in Covenant with him, and deal with them as such, whom their parents deny him a title to. Even when the people of Israel, idolatruosly offered their children to Molech, yet God calls them his children notwithstanding. 
Ezek. 16. 21.  They gave them away from him, but God would not part with his title to them so; so though those of the anabaptistical way,( some through loose and profane principles, and others through conscientious scruples) deny God the right he hath to their children, yet God may, and I doubt not, doth, many times, remember t●e Covenant which they sinfully forget, and does them god upon the account thereof, when they never pled it. And as for those few, of those principles, who may challenge the reputation of being truly godly; I dare not but think, that they may obtain grace for their children by prayer, upon other grounds. But, this I constantly affirm, that they cannot pled for it with that strength of Argument, or have so grounded a confidence to prevail, whiles they deny the Covenant-interest of their children in those Ordinances and promises, which hold it forth, and convey it, as others that act faith upon it, may and do, with comfort, and success.  Aster. 
But, if this be true, Sir, I should think, that it would appear, d●●facto, by the multitude of converts, among the children of Poedo-baptists, that ordinances and means of grace tending thereunto, are peculiarly theirs. But on the contrary, how many of their children, do wee see running the same riot with others? Can it bee supposed, that ordinances should bee so visibly ineffectual upon such numbers of those, to whom they, and the blessing of them do peculiarly belong?  Poedo. 
No wonder at all, that it should bee so. The Apostle answers this very objection( in my judgement) in the case of the Jews, & their Ordinances, Rom. 3. 3. when he had spoken concerning the peculiar right of the Jews to the Oracles of God, v. 2. he foresaw the objection that might thence bee started. But how then came it to pass, that so many of them were never the better for them? If God had vouchsafed them these oracles by a peculiar Title, a Covenant-title, it would( in likelihood) have been otherwise. Seeing therefore so many did not believe, it follows that either it was no peculiar privilege to them to enjoy the ordinances by covenant, whereas others enjoyed them by providence onely: or else that Gods faithfulness failed in bestowing that mercy upon them by Covenant, which they were never the better for.  
The Apostle answers this objection thus. What then? what if some did not believe? shall their unbelief make the faith if God of none effect? q. d. The privilege of the Jew, in the enjoyment of Ordinances, was continued to the Church, by Gods faithfulness, the unbelief of some notwithstanding; and their own misimprovement of that mercy justly exposed them to the same condemnation, notwithstanding them; which the Gentiles, upon the account of sinning against the Law of nature, and glimmerings of providential light, underwent without them. So that though divers of them perished under them through unbelief, yet Gods Covenant in the vouchsafement of them was entry and unbroken notwithstanding. Which Argument he pursues copiously, and connexeth it with the precedent Chapter in the following verses. In like manner may I say concerning the Children of Poedobaptists, their privilege in the peculiar right they have to converting ordinances is not at all impaired by the inefficacy of those ordinances, upon any, or any number of them. It is their privilege to enjoy them, and it will bee the aggravation of their guilt that they do not improve them. And although they have a peculiar right to the blessing of ordinances, as well as the ordinances themselves; yet( because this right, is▪( as the Covenant is that derives it) external) it becomes ineffectual to many, through their own neglect of seeking to God in his own way for the obtaining thereof. Besides,( to the shane of many of us it may bee spoken) divers parents among us do not understand, and others,( out of dissatisfaction as to their own Covenant-Interest) dare not, or through sinful neglect do not pled with God for theit Children as they have sufficient warrant to do.  Aster. 
I cannot but aclowledge, Sir, that to me there seems somewhat more in this present discourse of yours, then is usually considered, or then I have met withall heretofore. But, I hope, you will allow me, in your wonded candour, the liberty of pauzing a while upon a matter which I never had occasion to study before, ere I declare myself fully satisfied therein; and i● the mean time proceed in your main Argument.  Poedo. 
God forbid, I should force any mans belief especially in a subject wherein I myself am bu● an Essayer, and desirous rather to boult out tha● truth, which I suppose, lies in these notions then to determine magisterially, concerning them I shall therefore willingly gratify your tenderness, and commendable shynesse of belief upo● first hearing, by leaving them to your consideration; and proceed according to your desire● And here I shal ask you a Question;( seeing I hav● given you an hint concerning promises of blessing upon ordinances, as peculiar to the Church) concerning promises of conversion, or,( as we● usually call them) promises of the first grace, concerning the changing of the heart, &c. And tha● is this. To whom think you do such promises belong? To those within the Church, or those tha● are without it?  Aster. 
Surely all the promises, are founded o● Christ, who is the corner-stone of all saving Truths: & the promises that you speak of a●● reckoned by the Spirit of God as a principal pa●● of the Covenant of grace, in two eminent Scriptures, Jer. 31. 33. and Hebr. 8. 10. and so ca● bee made to none but such as are under that Covenant, and by consequence must not bee extended beyond the Church.  Poedo. 
You say well, for an alien from the Common● wealth of Israel is also a stranger from the Covenants of promise, Eph. 2. 12. and so no promis● of the Covenant belongs to any one, that is not ● Church-member. Bee you then yourself judge, whether the principles that exclude Infants of believing parents, out of Covenant with God, and out of all Church-relation, or those that admit them to both, give the more comfortable hopes of conversion to them. Wee say that they are not only under a providential capacity of conversion, as mere heathens are, but they are under a Covenant-Capacity, because within that number to whom the promises of renewing grace belong.  Aster. 
But, Sir, now it comes to my mind, I think I must recall my former concession: for are there not promises of converting grace made to the heathen world? and doth not the Apostle Paul reckon the success of his ministry among the Gentiles, as a fruit or gracious accomplishment of those promises, Rom. 15 9, 10, 11, 12. in many instances? How then, can it bee true which you affirm, that promises of converting grace, belong only to Church members?  Poedo. 
Very well; Except you can make it appear that those scriptures you mention, and others like, are promises, or at least, come under the proper notion of promises, made to them who are the persons mentioned in them.  
For my part, I look on them rather as prophecies of the conversion of the Gentiles, then promises; or, if promises at all, yet promises directed to the Jews concerning the Gentiles, and importing no more, but that God would in time perform his grand-promise to Abraham, that in him should all the nations of the earth bee blessed; to wit, by sending Christ to take human nature from his loins, who was to bee a light to the Gentiles, as well as the glory of his people 
luke. 2. 32.  Israel. And so notwithstanding the Scriptures you mention, you have no reason to recall your former concession, that all converting promises are made to none but those that are in Covenant; for prophecies of conversion may belong to the 
See more of this subject h●reafter.  Heathen Gentiles, or promises concerning them to the Jews, and yet that concession mentioned stand unshaken.  Aster. 
Well then, Sir, in stead of revoking my concession, I shall give that honour to the satisfaction you have given me herein, as to revoke my rev●cation; and desire you to give yourself no farther diversion, from what you farther intend me upon that subject.  Poedo. 
I remember, I am yet in consideration of the advantages for conversion, held forth by the principles of christian, in relation to exter●all means of conversion. You see how they establish a peculiar right to Ordinances, and promises annexed to them. I have something more to say to this head, & that is concerning the p●ayers of the Church. Are the prayers of the Church( think you) any means tending to the furtherance of conversion, or no?  Aster. 
Yes, undoubtedly. For if the effectual prayer of one righteous man avail much, if it be fer●ent( as James saith) surely the prayers of many 
Jam. 5. 16.  righteous men assembled in Christs name must needs bee far more prevalent. And if so large a promise bee made to two or three agreeing together what to ask, as there is, Matth. 18● 19. how much more may wee think God obliged to prayers of the universal Church upon earth?  Poedo. 
And for whom think you is the strength of all the prayers of the catholic Church offered up?  Aster. 
Surely, for those of the same body with themselves.  Poedo. 
You say well. For although the Church by the common tie of humanity, pray for all men, according to the command, 1 Tim. 2. 1. yet those that are most upon their hearts in their prayers, are those of the same flock and fold with themselves. Prayer with, and for one another, is a part of Church-Communion, and( as such) it properly belongs to those that have right of Communion. And( accordingly) I make no question, but that in the inmost desires of all true Christians, the conversion of those that are nearest related, whether in natural or Christian bounds, is most passionately wished for; and( by consequence) the little ones born in the Church, the hope of the derivation of Christs kingdom to succeeding generations. So, that those principles, that will not allow such persons, a standing in the Church, do what they can, to disinterest them in the very cream, and marrow of the whole Churches prayers. You, for your part have children, and therefore let me ask you but this one serious Question, If my poor prayers have any estimation with you, had you rather your children should share in my prayers, onely, upon the account of that common charity, whence I pray for the conversion of heathens; or that special charity, which moves me to pray for the conversion of those of mine own flock to whom I am related in the Lord?  Aster. 
Much rather, Sir, upon the later account.  Poedo. 
And in this, Sir, I can not gratify you, but only upon the account of their Church-membership. Did I not believe them church-members, my charity to them, & so my prayers for them, would extend no farther to them then to other Heathens.  Aster. 
I pray God, then, grant my children, the prayers of Poedo-bap●ist●; for it seems the Charity of Anabaptists, upon their principles, cannot possibly, but be could towards them; & I think those godly mens prayers will do them most good, whose charity is largest towards them. But Sir, there is yet one thing sticks with me● in relation to all that hath been said concerning the external helps to conversion, in the case i● hand. And that is this, if there be granted suc● an Interest of Infants born in the Church to e●ternall means of conversion, as they grow up into any capacity to make use of them, upon the a●count of Church-membership; and this church membership( according to your principles) is befor● and( therefore) may be without baptism; Ho● doth the addition of baptism to our Infants co●tribute any thing to this Interest, which seems is a right annexed to Church-membershi● without any necessary respect to baptism?  Poedo. 
To grant what you say; yet is not Baptis● useless to the efficacy of those ordinances, a● helps which a person hath right to, before Ba●tisme. For baptism being that ordinance, which that Covenant( according to our prin● ples) is sealed, in pursuance whereof God gives converting ordinances, and Instruments to the Church; that Covenant in which God promiseth converting grace to them; and lastly, that Covenant in the strength whereof the Church prays for the conversion of its members in special: Nay more, baptism being that ordinance, in which those who are de jure Churchmembers, are solemnly admitted into it, and so put under the churches peculiar care de facto: the Covenant, so sealed to them, may bee pleaded for them with more strength, from the solemnity of its ratification; carries with it a more rational assurance of the Efficacy of its ordinances; and the prayers of the church are more solemnly engaged thereby to those so admitted, they being thenceforward, accounted members legally invested with all the privileges of that holy Corporation. But the efficacy of baptism, in the use of it, with relation to its Infant-administration, will appear more fully in the next branch of this Argument, which I shall,( in case, I find no farther remora from your dissatisfactions) proceed unto.  Aster. 
I pray you therefore Sir, proceed to the internal motives, which the principles, and practise of Infant baptism afford to conversion, which as I remember was the second head propounded 
II.  by you, in your entrance into the present subject.  Poedo. 
The motives from christian tending to the furtherance of conversion, are either, 

Supposed by it, Or,  
Suggested from it.    
I. Motives supposed by it, are the three converting 
I. Joh. 16. 8.  convictions, viz. of 

1 sin; and that original; the sin of nature, the plague of the heart.  
2 righteousness.  
3 judgement.    
[ 1] The clear and full conviction of original sinn●, concerning which I have given you an hint in my former discourse, as to the [ quòd sit,] that christian holds forth such a conviction. I shall farther enlarge that head here, and 
pag. 25.  improve it to our present purpose, by showing you how it doth it, and how it furthers conversion thereby.  
You are therefore to consider, what I believe you understand, that the Notion of original sin implies three things. 

1 The imputation of Adams first sin.  
2 The want of original righteousness.  
3 The corruption of our whole nature.    
1. That every person, even within the Church, is born under the guilt of Adams sin, is clearly evinced from the engrafting notion of christian, and the Covenant therein sealed; For what need of grafting into a new stock, a s●cond Adam, but upon this evident supposition, that there is no safe abiding for any person, under the old Adams Covenant? The Covenant of the Creation made with him, as a common person, comprehending all his posterity; and they all sinning in him,( so some render 〈◇〉, in that place Rom. 5. 12.) were, upon that account, liable to the curse and wrath of God as soon as they were born. What thoughts( therefore) more proper, can the consideration of christian suggest, to any serious spirit, either by reflection upon the administration of it to his own person, or view of it as administered to others, then such as these? Lord, I have a serious occasion administered this day, to remember the rock whence I am hewn, and the hole of the pit whence I am digged. I see, in this Sacrament, a son of Adam, made a son of Abraham, and thereby engrafted into a new stock, the Covenant of a second Adam. I see propitiating, justifying, pardoning blood, sacramentally applied to this Infant. Wouldst thou not have me conclude from this speaking administration, what a damning guilt, the most innocent age brings from the very womb! Who could justly have blam●d thee if thou shouldst have taken yonder Infant out of his first swadling-cloathes, er● ever the breasts gave him suck, and ●urned him into hell! And was not I once such another? My parents when they presented me to baptism in my Infancy, confessed me born in sin, and a child of wrath by nature, as well as others, and thy word, when it appointed me this Bethesda to bee washed i●, judicially pronounced me so; and ever since that time, in owning that baptism, I have confessed myself so. Lord, how many yeares have I lived in a condemned condition! What a long reprieve have I enjoyed! Where had I been ere this time, had I dyed, as I might, divers years since! And how can I safely continue in that condition, without suing out the pardon, at that time, graciously, but conditionally, sealed to me. If imputed guilt endangered me then without a Saviour, how many renewed hazards have I run ever-since, by adding so much personal guilt thereunto! Why do I not then hasten to the City of refuge; sue out, by a saving faith, that gracious Act of oblivion, then sealed to me on thy part, upon a sacramental faith! Hye thee, my soul, hye thee quickly, from the Tents of the Old. Adam, and his posterity, lest thou bee swallowed up in their common-condemnation. I am graciously, and seasonably, in this administration, warned to fly from the wrath to come, before that wrath come so unavoidably, that there will bee no flying from it. Lord, 'tis too long, already, that I have adventured upon thy patience. Haa'st not thou been a long-suffering God, I had suffered long since what my sins have deserved: and I shall deserve to suffer as long as thou art God, the revenge of abused patience, if I continue longer, in so desperate, and withall, so provoking a condition.  
2. The want of original righteousness,( another branch that wee ordinarily comprehend under original sin) is no less lively presented to our consideration in this ordinance, and that from the same notion of the engrafting nature thereof. To bee engrafted into Christ, is to receive that relation to him, by which the righteousness and benefits of Christ become ours; as by engrafting, the life and sap of the root, is the branches: and that very act of grace in God, by which he ingrafts us into Christ, signifies to us that wee are of ourselves branches that have no life, nor sap in them to enable them to bear any fruit; Nothing that renders us capable of any saving mercy or privilege from God, but what wee receive from Christ Jesus. christian( now) fastens this convicton, even with relation to that Age. Alas!( may a considering Christian say upon the occasion of this administration) How little do those poor souls understand themselves, that boast of a good heart, and a good faith towards God, ever since they were born! How evident and undeniable a conviction is there of the folly and ignorance of that conceit, in yonder Infant, and that speaking ordinance! There is a little Innocent Babe, as wee use to say,( and 'tis true, as to actual sin) yet God tells me aloud in this ordinance, that without the imputed righteousness of Christ, he is not capable of accepta●ce with him, or entitled to eternal life. This child never wronged any one, never committed any act of drunkenness, swearing, Sabbathbreaking, uncleanness, nay never committed one of these sins, or the like, so much as in thought; and yet all this, God tells me by this ordinance, will not stand him in stead for justification in the sight of God. And how then dare I, or any other under the guilt of so many actual sins, pled our own righteousness, for the matter of our Justification? what is the thing wee call good nature, if nature in the very bud, nay blossom, bee thus void of goodness? Accept me, Lord, in the righteousness of him, whose nature from the womb was sanctified, and whose life to the grave was holy, seeing in its own personal righteousness, the most innocent Age, shall not bee levied. And O my soul, that hast in baptism put on Christ sacramentally, make speed 
Gal. 3.  now and put him opn savingly: get that garment to cover thy nakedness, seeing the greatest measure of personal innocency attainable on earth, is a covering too narrow to hid an Infant of a span long, from the pure eyes of that justice, that cannot behold the least iniquity.  
3. The corruption of our whole nature receives no less convincing evidence from christian, and that from that notion of baptism, wherein it holds forth sanctifying grace, and the obsignation of the promises exhibiting it. The application of baptismal water in the name of God, by his Minister, clearly shows, that the spring of all personal, as well, as imputed righteousness is from above: and in the administration thereof to Infants, preacheth aloud that Doctrine of our Saviour to Nicodemus, That whatever is born of the flesh is flesh: and that except 
〈◇〉 ●o. 3. 3.  a man bee new-borne, from above, he cannot enter into the kingdom of God. That the firstbirth delivers us into the world with corrupted, polluted natures; our souls being as deeply stained in the blood of our nativity, as our bodies. For what need of washing, where all is clean without it? In vain, did God appoint an ordinance to bee a l●ver of regeneration, if natural generation were so pure, as not to need it. Were the hearts of those that are present at such an ordinance serious, me thinks, no child should be baptized, but they should reflect upon themselves this conviction also. I would fain every person in the Congregation, at such an Administration, should entertain, his own soul with such thoughts as these.  
Lord, doth not this administration, show me myself in a true, ●●flattering glass? Canst thou tell me more plainly, then hereby thou dost, what a filthy, polluted nature I have? Had I never had experience of the foulness of the stream, I cannot, upon this occasion, but( by reflection upon mine own christian) see enough mud in the very fountain. Surely, I was( as this child) shapen in iniquity, and in sin did my mother conceive me, and I, as well as he, derived an hereditary 
Ps. 51. 4.  leprosy from the loins of my parents. And who can bring a clean thing out of an unclean? Surely, Lord, these waters have not cleansed themselves by running. The farther they have spread themselves, the fowler I find by sad experience, they are become. What a monster of pollution am I grown, by the continued practise of sin? How many puddles have I wallowed in, since that filthy sink of my birth-pollution in which thou foundest me, when thy Minister washed me in sacramental water? And is it not then high time for me, to make out after sacramental grace to cleanse my filthy Nature? Had I not need to apply myself to those promises whereby I may bee made partaker of a new Nature? Lord, I come to the fountain opened in the gospel, for sin, and for uncleanness. O sprinkle clean water upon me; regenerate me,( as thou hast already with water sacramentally, so) with the Spirit savingly. Bestow upon me now, Lord, the inward, and spiritual part of my baptism; sanctify me, in pursuance of thy promise sealed 
Eph. 5. 26, 17.  therein, by the word; and present my soul to thyself, without spot, or wrinkle, or any such thing. loathe me not for that, O Lord, for which I loathe myself; but purge my loathsome heart and life, and make me a lovely object of thy own love.  
Thus you see, how christian, supposeth original sin, in all the branches of it, and by conviction thereof, ( by way of Motive) furthers conversion.  Aster. 
Surely, Sir, very few are acquainted with the holy Art of drawing such convincing consequences from christian. But I hope, I shall henceforward, for mine own part, see more of my heart in the glass of that ordinance then heretofore, having received such information from you. But Sir, is there any thing else supposed in christian, as such, to further conversion in the same way, viz. by motive, inducement, or encouragement?  Poedo. 
[ 2] Yes,( there is; and that indeed, without which all convictions of sin will do no good,) viz.[ A conviction of righteousness] christian doth not only preach Law, but Gospel. The free grace of God to poor guilty sinners, exhibiting the righteousness of Christ without any worth, or work of ours, is lively shadowed out in that ordinance( which is the next motive after conviction of sin, to prevail with a poor sinner, to renounce his sin, and turn to God.) For this takes away the grand discouragement● which, upon a full, and powerful conviction o● sin, usually is cast in by Satan to hinder the worke● of saving conversion. Will God( dost thou think) entertain so unworthy a wretch as by thin● own Conscience thou art convicted to be? Indeed he invites sinners to come to Christ, but there are certain qualifications, which thou hast not, prerequired; and dost thou think that God will receive a wretch so utterly void of any good as thou art? Here comes in properly the consideration of the freeness of pardoning and saving mercy; invitations and encouragements, to come to the well 
Rev. 22. 17 Is. 55. 1.  of life freely, without money or price; and those declarations of Gods precious intendments towards sinners, whom he intends to draw to Christ, which wee call absolute promises, wherein God undertakes for those very qualifications and dispositions, which he requireth in us. Of which more anon.  
Now the promises of free pardon of sins to such sinners, as are intended in them, and those gracious absolute promises, are signally exhibited in baptism under the Infant-appplication of it. Hath God said, he will Pardon sin for his 
Is. 43. 25. Hos. 14. 4. Apoc. 22. 17.  own names sake, that he will heal back slidings, and love pardonned back-sliders freely? that whoever will, shall partake of the water of life freely? &c. I cannot tell what more-effectuall assurance hereof God gives, then in Infant baptism. Baptism is ordained by God, as a sign, and seal of remission of sins. And so also is the other Sacrament, in which the blood of Christ is applied for remission of sins. So that here, in the general nature, both the sacraments agree though with this difference; that the sacrament of baptism sealeth initial remission, the sacrament of the Lords supper renewed and continued remission. But,( for christian) it sealeth remission of sins, under a more peculiar consideration; viz. in the freeness, and grace of it. baptism at riper years, and the Lords Supper, signify and seal the same remission, but the persons presupposed to bee so and so qualified. But in christian, as in Infant-circumcision heretofore, there is a lively representation of remission of sins and acceptance with God through the imputation of righteousness without works,( as the Apostles phrase is, Rom. 4. 6.) That grand commendation of Gods love mentioned Rom. 5. 6, 7, 8, &c. in Charists dying for us when wee were sinners, ungodly, without strength, and in the reconciliation of enemies, is lively exhibited in christian. That administration, in my judgement, bespeaks all sinners thus: Lo here, all ye that look on, is there any love like this love, that extends an act of grace and pardon to a filthy polluted sinner, one that hath no worth to deserve it, no power to requited it? Are there no poor souls here, that dare not lay hands upon Christ, and pardon, because of their own unworthiness; that are in doubt whether Christ will receive them, till they bee thus, and thus graciously qualified, as they propound to themselves to bee? Soul, if thou think to bring any thing to Christ, but thy sores, and thy diseases, and thy wants, and thy weaknesses, thou disparagest this grace and endangerest thine own salvation. Behold in this administration, what a pattern of pardoning mercy, God exhibits for thine encouragement. Here is guilt confessed, and unworthiness acknowledged, and impotency ad inability apparent. What is there in this little emblem of want and weakness, that may bee supposed, to incline God to any thoughts of favour? Here is the blood of sprinkling for remission of sins, sacramentally applied to one that cannot come under the suspicion of any personal worthiness. Come then, thou selfe-discouraged sinner, pled thy christian, for free grace, and gratuitous forgiveness. ask God( with reverence) whether thou bee now more unworthy to receive the mercy, and grace sealed, then thou at that time wer'st to receive the seal of it? ask him,( with humility) whether he did not seal to thee at that time, to tell thee, that he looks not upon what man deserves, when he intends to bestow his own grace? whether he will not have thee now enter into the kingdom of heaven,( by remission of sins, that opens the door of it) as a little child; who when thou wer'st a little child indeed, opened the kingdom of heaven to thee, in baptism, the seal of that remission? Say, Lord, I aclowledge myself unworthy, as then I was, let not my unworthiness bee a bar to me now, which thy sacramental grace then broken through, with[ a non-obstante.] Let not that bar shut me out from the grace of the ●ovenant, which could not exclude me from the seal of it.  
[ 3] And as much may bee said for conviction of judgement, from christian,( if the word [ judgement] bee taken for [ inhe●ent grace,] as it is probably, Is. 42. 3.) It futhers conversion, by showing where all true grace, which the soul by the convictions before mentioned sees a want of, is to bee had.  
Now, that baptismal water follies, the grace of the Spirit, as well as the blood of Christ, I know no man that makes any doubt. If any do, they may do well to consider, what is meant in that Phrase of being born again of water, and of the Spirit. Joh 3. 5. Which phrase either denotes the necessity of the spiritual grace of baptism to salvation, as superadded to the material water of that sacrament,( not asserting an absolute necessity of baptism to salvation, but supposing baptism, and requiring more then baptism to salvation;) q. d.[ in vain do men think merely, by thronging to Johns baptism, to flee from the wrath to come; if there be no more then baptism, there is no more capacity of salvation, then there was without it. Except a man bee regenerated not only of water, but of the Spirit also, he cannot see the kingdom of God: Or else it is, 〈◇〉, water, and the Spirit, for the water of the Spirit, or the Spirits baptism. Now if Baptismal water, were not the emblem( and so, sacramental sign) of the regeneration of the Spirit, the connextion between them in either sense, were very improper. Such an expression wee have also Eph. 5. 26. where wee have the Love of Christ to the Church set down as an imitable precedent to Husbands in their love to their wives. Husbands, love your Wives, even as Christ also loved the Church, and gave himself for it, That he might sanctify and cleanse it with the washing of water by the word. In which Text wee may note,( 1) The death of Christ, the thing held forth in baptism; he gave himself for it.( 2) The end why Christ gave himself, That he might sanctify and cleanse it.( 3.) The means by which he doth it, viz. 1. external with the washing of water. 2. internal( superadded to that to make it effectual) by the word.  
So that by the apparent Analysis of this Text, it is plain, that baptismal water doth signify cleansing, sanctifying, and( by consequence) renewing grace: and that not only as a duty therein required of us, that were are thereby engaged to cleanse ourselves from all filthiness of 
2 Cor. 7. 1.  flesh and spirit, as is his phrase elsewhere; but also,( and principally) as a grace thereby bestowed by God; for it is not said, [ that wee might sanctify and cleanse ourselves,] or, [ that it( the Church) might sanctify and cleanse itself,] but, [ that he might sanctify and cleanse it by the washing of water.] And then, this is also plain, That the efficacy of this water to sanctify and cleanse, is from the word. Here is all the Question; What word is here meant, to which this fanctifying and cleansing virtue, with relation to the washing of water, is attributed? The word,( relating to sacraments) is either, the word of institution, the ordination of God, appointing them as means to their proper ends: or the word of promise annexed to the Institution, to assure us of benefit by it. Now most 
Verbum promissionem significat, quam vi● & usus signi explicatur. Calv. in locum. Sic Beza in loc.  Protestant interpreters,( and Calvin in the van) understand it of this last, the word of promise sealed by baptism. It seems then, that there is a promise of sanctifying grace annexed to baptism, and in the virtue of this promise baptism sanctifyes. A parallel place to this, is, Tit. 3. 5. according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost. Where( to suppose,( as some do) that the washing of regeneration, and the renewing of the holy Ghost, are the same thing; yet) that there is an evident allusion to the sign of baptism in the metaphor of washing, is so clear▪ that, the late Assembly of Divines quote this place, as well as the former mentioned, to prove that baptism 
Larger Catech. of the Assembly. Non dubito quin saltem ad Baptismum alludit. Calv. in Tit. 3.  is a sign and seal of regeneration: and Calvin upon the place professeth he doth not any way doubt, but that the Apostle manifestly alludes to baptism. But to me,( and I am sure I have divers of eminent note voting with me in that interpretation) it seems also very probable, that the Apostle joins these two, the external sacramental washing, and the inward renovation, which that signifies and seals. In a word, when I consider how often sanctifying grace is expressed in the Scripture, by cleansing, and( the means thereof) washing with water; I cannot straighten a sacramental element so as to exclude it from one principal part of its scriptural signification, and that founded in so apparent an Analogy and resemblance as( in the point in hand) there is between baptismal water and the renewing of the H. Ghost.  
I think I may by this time take it for granted, that baptism is not only a seal of regeneration, on our parts, obliging us to the duty; but also on Gods, engaging him to bestow the grace of it. Which, if it bee granted,( as I question not but( by most orthodox) it will) it will follow that( seeing the seal necessary supposeth the pr●mise, as the writing to which it is annexed) the promises of regenerating grace are sealed in baptism, which promises wee call, absolute promises, or promises of the first grace. Now, because the administration hereof at riper yeares, supposeth, as I have formerly  told you,( at least, by the profession of faith and repentance) this initial regeneration already wrought; therefore to persons admitted at that Age, baptism seals properly,( according to their capacity) the grace of progressive regeneration: but to Infants,( whose actual regeneration is not supposed in the administration) it seals initial regeneration, properly, and the promises exhibiting it. And I do no way doubt, but that circumcision of old did the same. It signified the putting off the body of the sins of the flesh, as may bee inferred from the Apostle, Col. 2. 11. and that promise Deut. 30. ver. 6. I will circumcise thy heart and the heart of thy seed, sounds so like, the putting off the body of the sins of the flesh, in the place forenamed; that it is to me more then probable, that God therein expresseth a spiritual grace in sacramental terms, to show, that, that sacrament was a seal of that grace. add to this, that the phrase of [ circumcision of the heart] as required over and above the circumcision of the flesh to make a true Jew, or son of Abraham, by the Apostle, Rom. 2. ult. as also, the phrase of [ an uncircumcised 
Jer 9. 26. Act. 7. 51.  heart, and uncircumcised in heart] applied to the Jews, by way of exprobration ( viz. as charging them with the want of that grace, which the outward ordinance sealed, whiles yet they boasted in a barren ordinance;) seem to speak aloud such nearness of relation between the one and the other, [ sacramental circumcision, and heart-renovation] as is between the outward sign and the inward grace. Now, as to the adult Jews and proselytes who were circumcised, the promises of heart-circumcision, were ratified, according to their present capacity; viz. to assure the conferring of more, and more degrees of inward renovation: so, to their Infants, they cannot but be interpnted according to their capacity; and so circumcision, to them, sealed those promises, in the utmost extent of them, and principally, the grace of first regeneration, which lies most plain in the terms, and is legible in the very foreheads of them.  
add to this, further, that, baptism( being a sacrament of engrafting and admission into the church) most properly must bee supposed to exhibit that grace, by which we are so engrafted and admitted into the mystical body of Christ. Now wee are not engrafted into Christ, but when wee are made living members; and that is not, till wee have a principle of life infused into us; which life wee receive in the infusion of initial grace. So that baptism being Gods seal to our admission into Christs body, is a seal of that grace by which wee are thus admitted.  
Once more, baptism being( as it is generally granted amongst orthodox Divines) a seal of the Covenant of grace, either seals the whole Covenant, or but part of it, let any one assign clearly from the Scripture what part it seals, and what not. If the whole,( as I conceive, when the Scripture lays the promise as the ground of baptism, it means the Covenant, I will bee thy God and the God of thy seed▪ in its uttermost latitude and extent) then, the promises of initial grace as part of the Covenant.  
Nay lastly, there being but two seals of the Covenant of Grace) it is necessary, that either some part of the Covenant is altogether unsealed, or else that one of those two seals must ratify it whatsoever it bee. That any part of the Covenant, wants the ratification of a seal altogether, I suppose no one will affirm Now, I conceive, the sacrament of the Lords supper doth not confirm that part of it, which exhibits the first grace, because in the nature of it, it is a Sacrament of nourishment; and so necessary supposeth life in the person participating thereof. It remaines then, that the said promises of the first grace are sealed up in baptism, and most eminently in christian, according to the grounds before laid. Which, as to me, it is a rational proof of the lawfulness of the application of baptism to Infants, so it much furthers the application of the doctrine of it, if improved by serious meditation. To help you wherein I shall hasten, as fast as your farther dissatisfaction, or irresolution shall permit me.  Aster. 
But I pray, Sir, give me leave to interrupt you a little, ere you proceed any farther; for in my judgement, there is a considerable rub lies in your way, which if you remove, your hast will bee the more safe, and that is this. It may bee questioned, [ how baptism can seal promises of the first grace?] upon a twofold account.  
First, because it seems improper to call those scriptures, promises, which exhibit God intending to bestow the first grace. For promises, are made to some persons or other, by whom they are pleadable. Now that which renders any promise pleadable to any person, is some nominal or virtual mention of him, in the grant. But to the promises of initial grace( as you call them) there is no such specification, or nomination real or virtual annexed, by virtue of which any particular person may pled them. Nor indeed, can there bee. For, either that specification must bee Election, or the purchase of Ch●ist, or some qualification or other in the person, making him a fit receiver, when another is not. Election, is a title not pleadable by any, but by special revelation, which I suppose, you will not grant. The purchase of Christ is not pleadable by any, except upon evidence; that in that purchase Christ intended him in particular, and that is as dark and unpleadable a Title in this case as Election, except you hold universal redemption in a latitude beyond most men, viz. as including an universal purchase of grace; and yet then also, it were not pleadable by any one, more then another. As for personal qualifications, they must either bee gracious or common. Gracious, they cannot bee, for then some grace would bee supposed to bee before the first. Common, they cannot bee, for then common grace would bee admitted, as a qualification for special grace, which is downright pelagianism, against which I have often heard you zealously declare.  
Secondly, Because if it do so, then either to all or to some. If to all, then how come all that are baptized, not to have it? If to some, assign those some, and distinguish them from others.  Poedo. 
I willingly embrace your counsel; and I assure you the rubs you lay, are considerable ones; but by Gods assistance, I shall endeavour the removal of them.  
It seems by your discourse, that you allow not the term of promises of initial grace: and indeed I have not been, and I will not bee overfond of it, or any other term, if any man can give me a better, and make it of common use as this is. mean while, Loquendum ut vulgus, wee must speak as others do, if wee will bee understood. I had rather use a less proper or less significant expression, then bee suspected of innovating doctrines by innovating Terme●. Yet I must tell you, it is not improper to call that a promise which is pleadable by no one person in particular; and as these are made to the Church, so they are proper promises. For a promise may bee made to a Corporation; and there is nothing more usual then such promises in Scripture made to the whole Church, so as to bee fulfilled to particulars included in that Corporation, according to Gods own will and pleasure. Such is the promise of continuation of Gospel-ministery and ordinances, and Christs presence in them to the worlds End, Mat. 28. 19, 20. and such is the promise of preserving the Church against the gates of Hell, and many others. 
Mat. 16. 18.  Which promises are fulfilled, and shall bee to the whole church in some or other parts of it, to the worlds end; and that according to the rule of Gods secret decree only. Now although no particular Church or ministry can challenge God upon these promises, under any peculiar claim, yet( God having not declared his secret purpose to perform them to this, and not to that particular ministry or society) they may all pled them, as branches of that body to which they are made; yet so, as to leave him to his liberty, to do as he pleaseth according to his secret determination. So,( with submission to better judgments) do I conceive those promises of initial grace, to bee made to the whole body of the Church; and my reason is, because I find them, so drawn up, without any particular description of such and such persons in the Church. Nay I find the body of the Church mentioned in divers( if not all) those promises. I will circumcise thy heart, and the heart of thy seed, &c. Deut. 30. 6. Israel, and the seed of Israel, were terms then commensurate to the whole visible Church of God. So, This is the Covenant that I will make with the house of Israel, I will put my laws into their mind, &c. Jer 31. 33. Heb. 8. 10. So I will give you a new heart &c. and I will put my Spirit within you, and ye shall dwell in the land that I gave to your Fathers: so that the promise is made to the whole national Church of the Jews, as such. Now the Apostle telling us that the partition wall is broken down, and wee are coheyres with them, Ephes. 3. 6. and Christian Jews and Gentiles being now become one catholic Church; these promises extend to the Gentile-Church in the same latitude; and are accordingly pleadable by the whole Church now, as then, for its visible Members, and by those members for themselves in particular, as parts of the whole.  
And therefore, you see a particular Christian need not bee driven to pled Election, for the performance of these promises to himself▪ or his child, but only the Covenant of grace, as made with the Church visible for either, upon the account of membership therein. Nor need he pled any personal Qualification, for this only relative qualification is sufficient without any personal one whether gracious, or common, to bring him so far within the reach of those promises, as to afford him a good plea for a share in them, for himself or his.  
Yea, upon the same account, may he ground his plea upon the very purchase of Christ, without either supposing that Christ dyed to purchase grace for all; or a revelation, that Christ purchased it for him in particular. For, however Christ knew whom he had chosen, and had their names engraven upon his heart when he suffered, so that none can eventualy obtain any saving fruit of his death, but those so intended by him; yet, seeing Christs church visible upon earth, is the first subject of all promises, and declarations concerning the benefits of his purchase, and particularly concerning this part of his purchase, santification, as hath been before shewed) every particular member may pled in the name of Christ for the grace so promised, taking it as granted, that there is no legal obstruction against him, more then another in the same capacity.  
And thus you see, I have in a few words removed the difficulties which obstructed my passage. What hinders now, but that I should dismiss you with some applicatory notes upon the whole matter to render it further useful to you?  Aster. 
Some things more I have yet to say to you, ere I can fairly dismiss you to that part of the task you have imposed upon yourself, for my farther advantage: but I suppose they will not need to hold you so long as may render, either you or me over-likely to bethink the time spent upon them, though I as much long, to bee, as you can, to make me partaker of the applicatory close you intend. Wherefore first, I entreat you to help me to make use of the doctrine of the obsignation of promises of the first grace in christian.  Poedo. 
The use is easily deducible from the premises. And it is this, that if the doctrine bee true, a godly parent for his child, and such a child( coming to capacity of understanding) for himself, may pled for sanctifying grace with more assurance; having the promises in which it is exhibited, sealed to him as a church-member in his christian.  Aster. 
Next, Sir, I crave leave to mind you, that you are yet in my debt for a second rank of motives furthering conversion from the consideration of christian, viz. such as are suggested from the after consideration thereof, at yeares of discretion.  Poedo. 
Indeed, I had almost forgotten that head, till you mi●ded me of it: and therefore I thank you for your seasonable intimation. You have heard what is supposed in christian, that may afford meditations tending to conversion. Other converting considerations there are which may bee no less effectually drawn from some things relating to christian, and its Covenant, though not alike intrinse● all to its very nature, and essence, as the former. And those 
II.  are.  
1. A consideration of the mercies vouch saved through christian, and by virtue of its Covenant.  
2. A consideration of the engagement entered into by christian on our parts.  
The consideration of the mercies vouchsafed through christian and its Covenant, which amount to a very great reckoning, the total sum whereof( in a word) is cast up in this, the solemn admission into the number of visible Church-members, and enstating in all the privileges of that membership; will much enhance the value of them, and further the influence of them, in order to conversion; if you take in to aggravate them this grand circumstance. That therein there was a gracious act of anticipating or preventing mercy. Preventing mercy, hath always by Gods people, been looked upon, as a mercy of largest dimensions. When God is before-hand with a person, in showing kindness, he displays the banner of free-grace all abroad; in so much as there can bee no pretention of any thing on their part to obscure it in any measure, but what comes too late to stand in competition with it.  
Now in the mercy vouchsafed through christian, and its Covenant, there is a double prevention or anticipation on Gods part.  
1. he prevents whatever good can bee supposed to proceed from us, to render him our debtor; so that that Question takes unavoidable hold of us for conviction, Who hath first given to him? Rom. 11. 35.  
2. he prevents a great deal of evil, wee might, had not he taken such early hold of us, have fallen into.  
1. As the mercy vouchsafed in christian and its Covenant, prevents any good that can proceed from us, it may conduce to conversion, by some such meditations as these.  
Alas! what a disingenuous heart have I, to boult the door against mercy; against mercy courting me, and beseeching me to bee happy, and that before I could so much as apprehended myself so miserable, as to stand in need of mercy, and therefore before I could make the least motion towards mine own happiness! How did infinite mercy wooe me in my cradle, that it might bee sure to bee before hand with any merit, and so oblige me the more to entertain● its suite, from the freeness of that love that fixed upon me when I had nothing lovely! wooed me,( said I?) nay, married me then( sacramentally) and took all the Church for witnesses of it; and wooed me ever since, for my consent to complete the nuptials, by a voluntary surrender of myself, to its conjugal embraces. And how disingenuity, & unkind is it in me, to go about to annul the match, by an obstinate refusal! Had the disadvantage of this early contract been on my part; had I been entitled to any such estate, as might have made me a considerable prise, and the party laying claim to me, capable of being raised upon my ruins; I might with some colour of reason now pled a non est factum, and pronounce it a nullity, because done without mutual consent. But considering what a poor forlorn creature I was, that had neither beauty, nor portion, nor any possibility of either, but what he alone gave me, who then made himself mine, that he might by so royal and generous a love, the more to oblige me to bee his; I can never answer it to reason, or Conscience, and( which is more) to that gracious Majesty with whom I have to do, in this weighty affair; if I do not with admiration, and thank fullness pr●strate myself at his feet, and cry out,[ Here, Lord, receive the surrender of that heart, that hath held out too long a siege against the batteries of such infinite love, and unspeakable mercy. Pardon my obstinacyes, and heal my infirmities, and cover my deformities, and make me all that which may make me meet for thy company, and embraces]  
2. As the mercy vouchsafed in christian and its Covenant, prevents a great deal of evil which wee might have fallen into; so the after consideration of it, may conduce to some persons conversion by some such apprehensions as these. Ah, Lord! How many thousands are there in the world, whose very cradles stand upon the brink of Hell! And so did mine too, among others, when the very guilt, and pollution of my nativity, rendered me alike obnoxious to eternal fire with others; but that thou graciously didst remove it from that dangerous standing, and set it in the confines of thy kingdom of grace and glory. At that time didst thou lay claim to me, & writ upon my cradle, Thou art mine. Ah Lord, how many times hath Satan looked enviously and maliciously upon me, since that day; when yet he dared do no more, because I was thine! How many desperate dangers have I escaped, wherein death threatened me, and hell gaped for me, merely because I was thine! Since I came to yeares of election,( though I have been too bad at best, yet) how much worse had I been, had I not been thine? Certainly, there is something peculiar in common mercies and deliverances, for which I ought to aclowledge myself obliged to thee, who, as thou hast been in Covenant with me from my Mothers breasts, so hast thou( no question) been mindful of that Covenant, in the dispensations of thy providence towards me. And therefore it concerns me to bee mindful of my duty, to become thine graciously, by an actual surrender of myself to thee, who hast made me thine by a sacramental covenant, and since that, laid out so many gracious providences upon me, in pursuance thereof.  Aster. 
But Sir, are not thousands of baptized infants taken off providentially, from the land of the living, before they come to considering yeares? And are not divers persons baptized in Infancy left to a very great height of sin, and obstinacy? So that it seems, the ground of this converting consideration is not laid in christian or the Covenant sealed therein, for then it would be common to all so baptized; but wee see plainly the contrary; that abundance of them, are not capable of such considerations as these, as not having experience of these mercies; and some are, that are not in Covenant nor baptized, as Heathens children. How then impute you these mercies to the Covenant and Infant Baptism?  Poedo. 
I answer you, to both these objections, & to the last, First. All providential mercies to the visible Church, and its members, as such, are common Covenant-mercyes: thence wee find the Covenant pleaded, in relation to providential deliverances, on the behalf of the whole visible body of the Church, Psal. 74. 20. and God when he bestows such mercies upon such a people, is said to keep and remember; and when he doth not, to break his Covenant, Deut. 7. 12, 13. &c. and Exod. 6. 5. and Zech. 11. 10. &c. By consequence therefore, every member of that visible body,( and among these( by our principles) are Infants born, and baptized within the Church) may look upon every providential mercy as a Covenant-mercy, though of a common nature, id est, such as is bestowed in common upon Covenanted Church-members, as such, without any special consideration of election, or faith, or any other distinguishing character differencing one from another. And surely, the patience and goodness of God, if merely providential, should led to repentance, Rom 2. 4. much more, if federal. So that those providences which are common both to Heathens, and Christians in profession, from Infancy, will yet aggravate the impenitency, and obstinacy of Christians beyond Heathens, because, though [ as providences] they bee common to men, as men; yet [ as Covenant-providences] they are common only to those that are within the pale of the visible church; and so are( give me leave to say,) common within a certain pale or enclosure.  
Secondly, Whereas you say, that it seems these mercies here considered, are not mercies derived from the Infant-Covenant, because many such Infants as are visibly in Covenant, and baptized, partake not of them, some through praemature death, others otherwise. I answer, It doth not follow that they are not Covenant-mercyes, to those that enjoy them, because they are not vouchsafed to all in Covenant. For Gods Covenant doth not engage him to bestow the same mercies upon all Covenanters, no not in temporals. Every Covenanter during his standing within the Covenant, hath some mercies or other flowing to him through it. And I am sure whatever those mercies are, they are to be made use of as c●rds of love to led those that enjoy them to repentance. My drift is only to show, that whatever deliverances providence vouchsafes a person in Covenant with God from Infancy, are imputable to that Covenant as the spring of them, by a spirit piously disposed to improve them; and as I have instanced in some suiting some such persons, you or any other may enlarge the same consideration to more, as any different experience● of Gods mercy in any sort whatsoever, occur to them in their own observation. But an Anabaptist by his principles cannot look upon any such mercies vouchsafed in infancy, or before actual faith, under a Covenant consideration, in any sense; and therefore cannot improve them otherwise, then as mere providences.  Aster. 
I hope Sir, you will favourably indulge me a liberty of pondering what you herein say, as you have done in other particulars before. For indeed I am by experience taught to bee shye of giving in a sudden assent even to that, against which( for the present) I have nothing to object; and I am assured you will lose nothing in the upshot and issue of your endeavours, by a considering, and therefore slow, disciple. For what you may want of encouragement, by the speediness of his through conviction, I am persuaded, in the Issue you will reap in the firminesse and constancy of his continuance therein. Principles and opinions suddenly taken up, are too often as suddanily laid down again. Wherefore I shall lay this aside for second thoughts, and entreat you to proceed to your second head of considerations suggested from Infant baptism and its Covenant conducing to conversion; viz. such as emerge from the engagement entered into thereby, on our parts.  Poedo. 
The favour you desire, neighbour, is such, as had need in this argument, to bee mutual. For I myself am sensible, how much second thoughts in matters of Essay,( as my discourse concerning this subject is) may better ones first apprehensions. Something surely there is in these particulars, which possibly, I may not have the felicity to express so well, as others might, at the first conception of them: and therefore I must also reserve to myself a liberty of bettering mine own notions, or expressions, as upon a deliberate review I shall see cause: But( to draw towards a conclusion of this subject, in the answer of your last proposal) you are to know that the restipulation, or mutual engagement, that baptism lays upon us, is not less( on our part) valid, because of its Infant administration, as possibly to some it may seem to bee. And therefore if baptismal obligations at any age oblige us to conversion they do so no less at Infant-Age: So that here I shall need only to do these two things farther.  
1. To show that our engagement to bee the Lords, sealed on our parts in baptism, is never the less because that baptism was administered in Infancy.  
2. To illustrate, and clear up to you the manner how our Infant-engagement to God derives such considerations as promote conversion.  
For the first of these, I have given a short hint tending thereto, in my former book, which I 
Pag. 53. 54.  shall now enlarge in a few words. You may therefore understand, that there is a twofold engagement, a virtual engagement, and a formal or express engagement. Then are wee formally engaged, when in express terms, wee take upon us any obligation; as when a man subscribes his own hand, and sets his own seal to a dead or bond; this the Law calls, a mans own dead. A v●rtuall engagement, is when I am legally understood to be engaged though in mine own person I promise nothing, subscribe not, seal not. And such an engagement, is that, which binds a mans h●yres, ●xecuters▪ and ministrators, and assigns in a bond or dead. The conditions of that bond or dead, are in law requirable at their hands, as if they were by their own personal act undertaken. And the reason of it is this; Those to whom by me, such a benefit is derived, are supposed in equity to bee equally concerned with me in the burden that it carries with it The title, which by me such persons claim, transit cum onere, as Lawyers say, passeth to them with all encumbrances. So that, there is no way, for my heir or execute or to discharge himself of my debts, but by renouncing those incomes, and emoluments upon which the debts are chargeable. To bring the discourse home to the present case. A godly parent or ancestor, claims God, as his God, and the God of his seed, and engageth for him and them, that he and his household will serve the Lord▪ In testimony whereof he presents his Issue to baptism, and claims the ratification of that Covenant by solemn Act on Gods part in the face of the Church, as in open Court; and withall, subscribes, and seals a counterpart on his own behalf and the behalf of his seed; so that the bond is mutual. I will bee thy God an● the God of thy seed, saith God on his part. [ Know all men by these presents, that I the great God of heaven and earth do stand bound to such or such a professed believer, and to his heires, and children from him descending, for the performance of all Articles contained in a great Charter or dead or gift hereunto annexed, called the Covenant of grace &c.] And a believer on his part binds himself and his seed to God again thus. [ Bee it known to all men by these presents, that IN. do hereby oblige myself and my heires, and posterity from me descending, to the great God of heaven and earth in all the duty required of all true Christians in the said dead, and charter aforesaid, &c.] This on both parts( as to the substance of it) is solemnly done when a Christian parent presents his child to baptism. Such a child now being thus related to God and God to him, if he bee by these mutual conveighances between God and his parents stated in the promises, and enjoy the benefits of the Covenant, as he doth many ways( upon our principles before supposed) surely must needs bee as firmly obliged to the duty in them specified; and can no way discharge himself, except by an express renunciation of that God and Covenant, which he is thus virtually obliged unto▪ which yet it is supposed no man, except of desperately forlorn principles will do, seeing he cannot possibly make a better bargain for himself then his parents have made for him. Nay, a considering child of our principles, when he comes to age, and considers what a good God he had, that would accept of him into a Covenant relation so early; and what kind parents he had, that took care to provide so well for him in his very Infancy, as to tender him to that God; will think himself from a principle of ingenuity and thankfulness, bound in Conscience to renew that Covenant in his own person, with all possible speed and seriousness. And this leads me to the second thing promised you upon this head, to show you, how the obligation entered into virtually by us in christian yields consideration● furthering conversion.  Aster. 
I have learned, Sir, in this short discourse, something more of the reasonableness of christian then before; wherein also, I see the use of that solemn sponsion required of parents,( or other near relations, in case they bee disabled) by yourself and other ministers, in order thereunto: and therefore I hope, I shall undertake it the more seriously, when-ever I present a child of mine to that ordinance hereafter. I pray you, Sir, perfect your intendment, that I may also thence learn how to lay home to the Consciences of my children their baptismal Engagement for conversion.  Poedo. 
I have in a great measure prevented myself in this already, by showing you, the equity of that obligation which christian lays upon us; unto which if you add the consideration of the slowness and backwardness most persons are guilty of, in answering this obligation; you may thence draw these moving considerations. What? my soul, is it not time yet to knock off from the service of the devil, and thy base lusts? Surely, thou belongest to another, and better Master, whose service thy Christian parents dedicated thee unto from thy Cradle, in whose family thou hast been educated, and maintained, and whose livery thou host w●r●e ever since▪ I● cannot bee but that by this time he expects tho● shouldst aclowledge him, and own thy relation to him, or in plain and downright terms renounnce it altogether. Seest thou not in his laying hands upon thee so soon, that he likes to bee owned betimes? Surely he apprehended thee betime, to let thee know that he loves young sacrifices best. H●e accounts it a great favour, that he accepted of thy name into his roll so early, and he cannot therefore but charge it upon thee, as a great piece of ingratitude, that thou who hast thus long eaten of his bread when thou wast able to do him no service, shouldst as soon as thou camest to any yeares of choice, and serviceableness, lift up thy heel against him. Psal. 31. 9. If thou couldst find thee a better master, yet surely, thy praeengagement is to him, made in thy name by them, whose property in thee at that time was unquestionable, and whose love to thee was inestimable; and thou oughtest not since thou becamest thine own man, to have dealt so disingenuously with him, as to continue in his family, and wear his cloth, and yet do anothers work for so many yeares as thou hast done. If thou hadst seen cause to have revoked that early Indenture by which thy parents bound thee to his service, why didst thou not expressly, and solemnly renounce the name, as well as the thing; Christianity, as well as Chris●, the family and livery, as well as the Master? What hast thou, but that Infant-Covenant, to entitle thee to the Church and its privileges? Thou that wil● not renounce thy christendom( as thou callest it) in point of privileges, and hopes, with what show of reason canst thou renounce it thus long in point of Duty, and service? Hath not God the counterpart of that Indenture, by which thou claimest? and dost thou think he will own that Covenant to bee obliging to him, which thou castest behind thy back, and thinkest, or( at least) livest as if thou thoughtest, thyself discharged from? either therefore renounce thy Infant-Covenant as null, and make thyself a professed Heathen, and then when thou art a freeman, take thine own choice, make a Covenant with death, and an agreement with Hell to all intents and purposes, for wages, as well as work; or else stand to it, and own thyself a real Christian, by thy own free consent, for work, as well as wages. Do not halt thus between two Masters. If God bee thy Master, follow him; If the devil bee thy Master follow him; but not in Gods name, nor Gods livery. 'Tis high time thou shouldst resolve upon what thou wil● betake thyself to. God hath waited long enough, and too long, from thy cradle to this very day, and yet thou playest, fast and loose with him. Sometimes thou art a Christian, because thou darest not die or appear in judgement, with any other name; and yet thou hast no more of Christianity, then was bestowed upon thee at the Font, when thou wast made so, by the tender of thy parens, and upon their undertaking. Dost thou think( how far soever that Covenant might have avayled thee to salvation, hadst thou dyed under an actual incapacity of confirming it by thine own consent) that God will account thee an infant still, and save thee upon the same terms? No, no, thou must now renew that Covenant, and renouncing all other Lords, that have had, since that time, dominion over thee, thou must become his by a voluntary resignation of thyself unto him, and his reasonable service; and then thy Christianity so long since received, will bee a strengthening to thy faith, a quickening to thy love, and thankfulness; and thou wilt find many ways the fruit and advantage of so long a relation to so good a master; which otherwise will but tend to the aggravation of thy sin here, and thy hell hereafter.  
Much more might bee added upon this subject, but that I am very willing to leave you something to do at home, which should I here say all that can bee said, you would bee prevented of. And therefore I shall( except your dissatisfactions call my meditations into some fresh subject) very willingly draw towards an end of this discourse, which hath grown so much under our hands, that I doubt the length of it, may a little rebate that edge, which a shorter entertainment might possibly have left keener upon your appetite.  Aster. 
Indeed Sir, I cannot excuse myself from the common infirmity of human nature( as now it goes) of being apt to bethink a few minutes spent in holy employments, more then many hours spent in vanities, and follies. But,( whether the unusualnesse, variety, or usefulness of the argument; or mine own sensible improvement which I find I have made thereby; or the desire I had to get as much furniture as I could to silence opposers, and benefit those of mine own family by learning first myself, and then teaching them the use of so profitable an ordinance; bee the cause, I know not) this I can safely say, I have had as little cause to complain of a tentation to wearynesse during this conference, as ever I found in any thing of that nature. And to show that the edge of my appetite is not yet dulled with this large entertainment, I will make bold to call for a dish that you promised to make me partaker of for a close of the banquet, and I believe have not forgotten, and that is the applicatory notes upon the whole subject, which a while since I desired should bee set aside, till now.  Poedo. 
Thus then, neighbour,( to shut up the whole matter) you see how much advantage many, ways, may bee made of this contemned Ordinance of christian. And therefore( upon the whole) take these closing animadversions.  
[ 1] That there is a very profane spirit fomented in this nation under the wings of anabaptism. For how can it bee other then such, which endeavours to extirpate so considerable a means for the advance of conversion, and sanctification, as you have seen christian to bee? May wee not justly impute all those sad miscarriages( even in point of morality, and common honesty) which in the former and present Ages, anabaptism hath broken forth into, to this very cause; that such persons weakening that hold which God and they mutually had of each other, have sate the loser from him ever since; and so exposed themselves the more to temptations, and provoked him to withdraw that assistance, which might have supported them to encounter them? For this is a consequence ordinarily following upon the neglect or contempt of any ordinance of God: constant experience showing, that as it is not in vain to draw nigh to him in his own appointed means,( seem they never so absurd or irrational to our corrupt reasons:) so it is not safe, to depart from him in any one of them, seeing it is a provoking presumption to expect God will meet us in bywayes of our own, when wee refuse to go out to meet him in the public and rode-wayes, which he hath appointed.  
[ 2.] That it is no small advantage that Satan gets by our corrupt reasonings against divine Institutions; seeing thereby he cuts us off from all that profit and advantage which( whiles wee dispute) wee might husband them unto. certain it is, in this particular ordinance,( and might by a serious spirit bee found in divers others) that disputes and contests are barren things: the pious and conside●ing practiser goes away with the benefit, whiles the curious Questionist is inquiring with Nicodemus, how can these things bee? suppose wee therefore, in this case, that he that conscientiously disputes the right of Infants to baptism, comes off with the same satisfaction at last, which others, that make it no matter of dispute at all, enjoy all the while; yet he must needs after all his reasonings confess, that he hath suffered the disadvantage of the loss of so much time for improvement, as he hath spent in the controversy.  
[ 3.] That the cause of Infant baptism hath in this respect, lost many of its adherents, because no considerable pains hath been taken heretofore by Ministers to inform, and by Christians to study the way of improving it. Surely, had those that are now fallen off from this cause, to the adverse party, been well disciplined herein, and accordingly found the experience of the advantages of Infant baptism before-mentioned, they would not have been so easily persuaded to have submitted it to an ambiguous dispute. And wee may hence by experience learn how to preserve ourselves, and those under our charge, who( as yet) are unscrupled in the ordinance, from a temptation of scrupling it; to wit, by showing them what use to make of it: in order whereunto, I judge it were not amiss to have some short catechism drawn up for parents, and masters, to teach their children and servants, to that effect. And hereunto, I intend( God willing) to offer my help( according to my small proportion of abilities) in an Essay of that kind, hoping it may not bee altogether unwelcome to serious Christians, nor unprofitable, at least, till such while as an abler hand shall give them a better.  
[ 4.] That parents who present their children to this Ordinance should specially eye the profit of it to those whom they tender to God that way. Which if they do, they will see reason,  
1. To labour to affect their own hearts in that action, with suitable dispositions thereunto.  
2. To manage it in such a way as may render it most useful.  
1. The hearts of parents in that action should bee affencted,  
1. With an high and thank full esteem of Gods rich mercy to them, and their families, above others; that he honours them so far as to make their issue the nursery of the Church visible: that( like honour given by patent,) Christianity through a Covenant of grace descends in their line, and becomes( in a sort) hereditary. That such an inheritance as the Covenant of grace with all its mercies, and promises, and privileges should bee so far made their Issues peculiar portion, as to bee pleadable in their names as soon as they have a being. That they have such a ground and footing of prayer for them, joy in them, and hope of them, whether they live or die, as I have before shown you at large.  
2. With a serious and solicitous inquisitivenesse into their own Covenant-relation to God, and covenant walking with him: so as to bee able to pled a saving interest in it for themselves, that so, they may bee furnished with a more lively and vigorous faith to urge it for their posterity: to find out, what occasions or advantages have been given to God, either by their own or their forefathers sins, to infringe that plea; and so repent for them, and renew that Covenant again, toties quoties, as often as they become parents, with particular respect to such and such children. For although a Churchinterest in the Covenant of grace( a visible church-membership I mean) in the parent,( although there bee no more) sufficiently entitles the child to that Covenant, so far as he himself is related to it; and so, bee sufficient ground for his baptism: yet it is only the godly parent that can pled it in faith for his child, and that so far, as he can hope or believe his own spiritual and saving Interest therein, and takes course that every breach bee made up that may any way weaken his claim.  
3.( From hence) with a great measure of faith and confidence, to the expecting of those Covenant mercies, which God therein promiseth, and baptism seals to his child, to bee effectually powred out upon him in Gods time and way: laying the mouth of faith to that full breast, the grand Charter of believers, [ I will bee thy God, and the God of thy seed after thee] perpetually sucking, in relation to the present administration, the sincere milk of that vast, bound-lesse, endless, endless clause of entail [ thy seed,( how many soever) after thee,( for how many Ages soever) in their generations.] Surely, surely, very few parents bring a faith to their childrens baptism, large enough for this promise. If they did, who knows at how vast a distance for future generations, it might come in remembrance before God; so that the child,( give me leave to speak a word that, though it look like an Hyperbole, yet to a man that seriously studies that promise, is none) the child( I say) whose great-great grandfather is yet unborn( if, at least, the world last so many generations) may bee the better for it, though pleaded at so great a distance of time beforehand.  
4.( Hence also in the last place) with abunlance of joy and comfort; looking upon that day, as the day of their childrens espousals to Jesus Christ; and by consequence, a day that should bee more joyful to a godly parent, then, the day of their marriage to the best earthly Matches that possibly can bee desired. If a parent should live to see all his children well married; he would say, and well he might( as to the outward condition of his posterity) what an happy man am I that have lived long enough, to see all my children so well disposed of! But I tell all parents that fear God; that the days in which their children are baptized, are far joyfuller dayes, then the dayes of their marriage( if it might so come to pass) to so many of the most potent and mighty Princes in the world: and thou that hast seen all thy children baptized, hast lived long enough to see them 10000 times better be stowed. Thou hast espoused then to Christ, and he hath made them a jointure beyond the abilities of all the Monarchs of the world; and therefore writ down the dayes of your childrens baptism, as their Wedding-dayes, and as often as you have occasion to remember them, remember it is your duty to rejoice in the Lord, and bless him upon that account.  
II. They should manage it in such a way, as may render it most useful: id est, in the most serious, and solemn way that possibly can bee. For my part, I look upon it, as too great an undervaluing of an ordinance of so great importance, to huddle it up in such a private way as is the custom now to do. Surely, if any opportunity, be more public then other, that were the fittest of all to bee taken for this use, especially at such a juncture of time as this.  
Partly, that by the prayers of many, the incomes of the Ordinance may be the more plentiful. So that if a Godly man could present his child to God in this way before a general assembly of all the saints over the world, it would bee a thing of less pomp then profit so to do, seeing the more of Gods people agree in any request, the more likely( according to the proportion implyed in the promise Matth. 18. 19.) is it to succeed.  
Partly, for the more sol●mne ratification of that engagement which a parent then undertakes on the behalf of his child The more witnesses there are to the dedication of his child to God, the more conscience of not-fayling afterwards in his education, will any serious man think himself obliged to make, lest in the mouths of so many witnesses his neglect should bee one day sadly evidenced against him.  
And partly, because the scorn that is by divers persons publicly cast upon this ordinance, seems to call for a public Profession at the hands of those who yet remain fast-friends thereunto. How great an advantage do wee afford the adversaries, whiles wee give them too much appearing ground to insult, that they have hissed our orthodox principles so far out of countenance, that very few own them in a public practise? Surely, wee can never own any truth publicly in a better season, then when it is most in disgrace. At such a time to appear on its side, argues a sincere love to it, because, it shows a spirit ready to suffer with it, as well as to reign with it. In a word; shall the adversaries of this Doctrine( as in divers places they do) creep out of darkness, and private corners, and( not blushing at the nakedness either of their persons or opinions) dip their proselytes at noonday, and in the open rivers? and shall wee that do nothing unbecoming the day, and all the spectators in the world, creep into corners? No, let us not seek corners to baptize our Infants in whiles wee ●eed not, lest God justly permit the Enemies of the Truth to prevail so far, as to force us into them, when wee would not.  
5. That it cannot but bee very much prejudicial in reference to all the advantages beforementioned to accrue from christian, and the grounds of it, to set narrower limits to that administration, then the Churches of Christ have used to do in former times, or then the grounds, and foundations upon which it is bottomed, will allow. For thereby( should such restriction, universally obtain) abundance of persons would unjustly bee totally deprived of those advantages, by being excluded from the ordinance, at least under that circumstance of administration whence they emerge. I know it is a matter much disputed by godly and learned men, who are upon the same principles satisfied in the point of christian, Whether ●nely those Infants whose immediate parents,( or one of them at least) are visibly Godly,( to which others add more, and actually joined to some Church of Christ) are to bee baptized? or all Infants, whatsoever, born of th●se that are outward professors, though visibly ungodly? To which I shall not say much, because I desire not to bee a man of strife. Onely, I desire it may bee considered,  
1. How those that hold a Covenant-Interest to the Children of Christians, from Abrahams charter,( as all of Poedobaptists principles do,) will disengage themselves from allowing its full latitude in this particular. If God when he renewed it by Christ, and enlarged it to Gentiles as well as Jews, did pare it, and contract it, so as to exclude a great part of those whom it did formerly include, it will bee necessary that it appear under some authentic record of the New Testament, which yet to me appears not, and if it do not for the future, I suppose these Queries may bee worthy consideration.  
Q. 1. Whether a Jews or Proselytes child( supposing the immediate parent to have taken up the profession of Christianity, and thereupon to have been baptized in the primitive times, upon that profession, and afterwards to have broken out, and become visibly ungodly) should or might have been baptized, or no? If so, the cause is yielded: If not, I farther inquire, Whether, had he so broken out whiles he was yet a Jew, or Proselyte to that Church, whether his child had been capable of circumcision or no? If so, then I cannot see but( according to Poedobaptists principles, that own the sameness of the Covenant that is sealed by circumcision and baptism) his right to baptism will bee thence undeniably concluded also: If not, show me one Scripture-rule or example for such an exclusion of the child from circumcision upon the account of the visible ungodliness of the immediate Parents.  
Q. 2. Whether, supposing both the immediate parents bee visibly ungodly, a godly Grandfather or Grand-mother yet living, may claim this privilege for their grand-child, or no? If so, then it is granted, that the immediate parents visible ungodlynesse is no such unremovable bar to the childs baptism: If not, I know not( as was before said) how we can hold Infantmembership from Abrahams chart●r, which extends the Covenant upon which it is founded, to his seed in their generations; Gen. 17. 7. without holding it in the same extent.  
Q. 3. Whether a godly child descending from the loins of immediate ungodly parents,( suppose Hezekiah, or the like) when he comes to yeares, may not pled the Covenant of his godly ancestors, upon the account of the promise in the second commandement? If he may not, what pedigree is there in the world in which that promise of showing mercy to thousands of generations of them that love God, will not bee useless once or oftener in every 4th or 5th descent? and if so, surely, in my judgement God would have inserted some limitation or proviso, to that purpose: If he may, I know not why the same promise should not extend to give the church warrant enough to baptize him, whiles an Infant, which yields him a ground of faith at Age. If any say, that that intercision or cutting off of the Covenant of Ancestors, in the immediate parents, is restored again upon his actual believing; I answer, that personal faith in this case, supposeth the ground upon which it acts, it being, before it acts; faith doth not create promises, but lay hold on them already made. So that except the Ancestors promise( notwithstanding the pretended intercision by the immediate parents) had still continued in being, & pleadable by faith, the Posterity could not take hold of it by faith, as is supposed.  
Secondly I answer, that till actual faith, though in the child of an immediate godly parent, his own personal unregeneracy makes as great an intercision in the Covenant descending from him, as to his use,( the pleading of it before God) as the ungodlynesse of an immediate parent doth in the Covenant of progenitors; for a child of an immediate godly parent, cannot( whiles unregenerate) plead his Fathers Covenant, more then the child of an immediate ungodly parent, can the Covenant of pro-parents or predecessors; and yet this Covenant in the case of immediate parents,( if Godly) confessedly takes hold of the child,( though unregenerate) in point of Church-membership, even whiles it is interrupted in point of spiritual improvement and advantage. It seems therefore that the same should bee granted in the case of pro-parents or predecessors notwithstanding the like interruption. For faith in the child makes no otherwise a restauration of the immediate parents Covenant, then that of the remote parents; the right to both,( as far as it depends upon actual faith in the posterity) being the same. So that the suspending of the Covenant of pro-parents, till actual faith in the grandchild, or great grand-child, gives the Anabaptist but too much ground to pled the like suspension of the Covenant of immediate parents till actual faith in the immediate Issue.  
2. Herein also it may bee considered how, or upon what account any person, once admitted a member of the Church visible, can bee denied the privilege of a member,( except as far as such a privilege requires personal and actual dispositions to render him capable of present possession, which is the cause that divers such are not, though members, admitted to the Lords supper) except he bee actually excommunicated? Now the privilege of having his children admitted to baptism doth not require any such perfonall actual qualification in the parent, as the Lords supper doth. It is no where said, Let the parent examine himself, and so let his child be admitted to Baptis●n; or let him be able to discern the Lords body, &c. and so let him present his child to Baptism, nor any thing like it any where, in Scripture.  
Nay even in case of excommunication of both the immediate parents, there is much said in most protestant Divines, that have studied these cases, why the punishment of the parent should not bee extended to the child, seeing the offence being but personal, and the punishment but personal( for no Church excommunicates father and child) and that not totally destroying the persons membership; it seems unequal that the parents personal crime and punishment should prejudice the child in any sort, much less deprive him of that which he is not cut off from, his Church-membership.  
I onely propound these things to your consideration, by way of corollary from our preceding discourse. If you desire to see this Question more fully stated( and I judge satisfactorily) I refer to Mr. daniel Cawdreyes Diatribe, at the end of a dispute between him, and Mr Cotton, and Hooker, called [ The inconsistency of the Independent way with Scripture, and itself.] Mr. Thomas Blakes Vindiciae foederis, for divers sheets toward the end: and the same Mr. Blakes Covenant sealed Chap. 7. sect. 8.  
For my part, my intention is not to enter the lists with any one, the world being too full of disputes already. My main design in these discourses, hath been, to persuade such a latitude in the use of Infant baptism as may render the visibility of Christian profession more large; and yet withall render the sanctified use of it more common then it is, among those, who for want of understanding it, and practising accordingly are rendered most obnoxious to temptations of apostatising from it. To both which ends, the Lord bless it, to you and all whom it doth concern: which I shall the more hope he will, if you, and they join their prayers with mine to that purpose.  Aster. 
And that Sir, as far as I can contribute to so good a work, you shall not want, by the help of divine assistance. mean while I shall take the advantage of a little privacy to recollect what I have heard from you in this discourse: resolving( if I meet with any new difficulties) you shall hear from me again, provided you give me the same liberty which you have hitherto vouchsafed me.  Poedo. 
God forbid, Neighbour, but my doors should bee always open to such candid, and conscientious reasoners as you have shown yourself to bee. And therefore, I say no more at parting but, The oftener the welcomer.  
FINIS.   

A POSTSCRIPT Of the AUTHOR.  
CHRISTIAN READER:  
I Thought it needful to advertise thee, that the entertainment the former part of this dialogue hath received from sober heads, & pious hearts,( and some of them( as I am credibly informed) heretofore dissenters in the Doctrine and practise therein pleaded) hath been somewhat beyond my expectation, so that I have been thereby( as well as by the desire of my Stationer) encouraged to hasten this Second Impression thereof. Notwithstanding which, I delayed it the longer, that I might receive some private letters from some reverend men whose judgement I was willing to take along with me, and whose assistance I much desired to render it more complete: and also, that I might see, whether( during that while of my delay) any thing would bee offered by any dissenter, that would require my farther animadversions thereupon. And I humbly thank my learned and godly friends, to whom I made my applications, for the assistance which I have received from them, whether by way of concurrence with, or dissent from me; acknowledging that I am much obliged to them for their Christian openness and candour testified in those intimations privately vouchsafed me. And in testimony thereof, I have laboured, in this second part( a great measure whereof hath been occasioned by the hints suggested from them) to manifest no less candour in the handling of those particulars so intimated, whether in the points agreed, or controverted between us.  
And I hope, if yet any of their judgments shall not jump with mine, either as to matter or language; that( nevertheless) they will candidly accept of my endeavours, to satisfy them, in declaring the grounds of mine own. But if it should prove otherwise, however, I must entreat them to gratify my utter averseness to public contests, by a private agitation of the differences that yet remain, rather, then to enforce me unto any disputes from the press, wherein I daily observe how difficult a a matter it is to manage a friendly and candid debate of differences, in a way becoming Christian moderation.  
And to engage them thereunto, I have purposely concealed the names of most of those, with whom I have had to do in this friendly intercourse of private letters, that they may not conclude themselves in any sort challenged to appear that way; And I promise that if I bee yet called upon for another review of these Treatises, I shall do my best, either by qualifying, explaining, or retracting, what shall yet remain offensive to any sober, and judicious friends,( upon like notice given me, from any of that character) to endeavour their farther satisfaction.  
And the same course should I have been willing to have taken with the * Author of a late 
Mr. W. of Br. in this County.  Treatise concerning christian,( one near enough to me to have been so friendly) in case he would have been persuaded to have given me privately a copy of his exceptions,( which, by a friend, I desired, when I heard he was about to print) and to have expected a while, the coming forth of this piece for his satisfaction. But it seems, his fingers itched to bee printing and aspersing myself, and others of his neighbour-Ministers, who gave him as little provocation, as( I think) I have done. And indeed, he hath dealt very unhandsomely with some of them, even to the personating of them, by certain characteristicall passages known to the country thereabout, in several other Pamphlets published together with that wherein I am concerned. But I shall not trouble thee with any particulars, save those that relate to the former part of this Dialogue: out of which( in his book mentioned, pag. 15, 18, 19, 20, 21.) he takes a passage or two concerning the comparison 
Di●logue first edition, pag. 78. and this edition p. 76, and 77.  there made between christian and Leaven, in relation to the spreading of Christian Religion, in the outward Profession thereof, over whole nations: and my affirmation thereupon, that [ I conceive it morally impossible to rivet Christian Religion into the body of any Nation, but by the way of christian, this being the only likely way to the effecting of what our Saviour commands, the discipling of whole Nations;] Upon which passages the said Author tragcially descants, as savouring of a [ mistake of Christs command, and serving only to hold and keep Popery within us, yea, as gross Popery as a man can readily think of, and bring persons into a fool●s Paradise, and enlarge the bounds of the Malignant Church( i.e. in his own professed sense) a national one.]  
An heavy charge, but wholly misapplied 
pag. 19.  through( I fear) a wilful mistake,( for how can I judge it less, being grounded upon a gross perverting of the whole declared, and express sense of the paragraph, against which it is leveled?) How often( Reader) do I there expressly confine my assertions concerning[ the spreading, and rivetting of Religion in a nation, by christian] to the Church visible, and the profession of Religion in a nation, and visible believers! Nay the very next Question moved thereupon, and the Answer thereunto, clearly proceed upon the supposition of that sense.  
And yet this Author, will( in despite of mine own clear expressions, and the whole scope of the discourse) persuade me and his reader, that by [ rivetting the profession of Religion into the body of a Nation,] I mean the [ rivetting of Religion in the souls & spirits of men]( for so, he tells us expressly, that he and his confederates, who, it seems, know my meaning better then my self, understand it) and( answerably) that by the [ leavening of Nations, in the same way] I mean, [ leavening them with grace:] or else I know not what he means by opposing the work of christian, and the spirit of life and glory, in relation to this leavening work, in the same place.  
And upon these gross mistakes, he spends a great deal of waste paper, to inform his Reader, that christian is not Christs way to disciple,( i.e. savingly to convert) nations; and that he must not make that sacrament an idol, and expect the work of grace to be wrought upon the soul, by the sprinkling of water upon the body: 
Pag. 19 21.  and all this ( quis crederet?) out of a great fear( as he professeth) lest somebody( of like acute intellectuals( belike) with himself, and his Brethren) should put a sense upon my expressions 
Pag. 21.  quiter contrary to my scope, and intention; to wit,[ to encourage themselves, some to superstition, and others, to place all their religion in baptism.] But me thinks, if this good friend of mine bee so much afraid lest others should abuse my words to such a sense, he should not bee the first that should teach them so to do. To tell them, that I mean by [ rivetting religion into the body of a nation by baptism] the [ rivetting it into their souls and spirits,] as he doth; and yet withall to profess his fears, lest others should take it in such a sense, as might encourage them in such a mistake of supperstitiously esteeming, and placing all their religion in it, which is no less then attributing the [ inward work of the spirit to outward baptism;] seems something of kin to a contradiction.  
Thus Reader, thou mayst see how little I am concerned, to answer this Author in this matter: seeing he proceeds upon a sense given to my words( according to his own confession) quiter contrary to my scope, and intention. And yet there remaines another sad reckoning, which he threatens me withall( in the same place) to call me unto again concerning this, and two or three other passages towards the end of that book of mine, in a sixth Treatise of his, which I have not seen; and the press cannot now stay for my enquiry after and examination thereof,( it having been delayd some weekes already, during my expectation of this part, which I have now taken notice of, from my Stationer, to whom I sent to procure it) or if it could, I know not by what name to sand for it,( having by me no catalogue of this Authors works to direct me) and therefore can say nothing to it at this Time. And indeed if it bee no more concerning to me, then this already mentioned, I promise thee, I never shall think it worth thy trouble or mine to take any notice of it at any Time. However, I forgive him this worng; considering, that his exceeding passionate zeal against any thing that in his judgement tended to the supporting of a national Church,( which is the abomination of abominations to his soul; and all one,( as his expression, but now quoted hath it) with a Popish, and Malignant Church,( hath made him so angry, that he cannot( in that humour) but fall out with any one he meets, not duly inquiring whether they bee friends or foes; or whether there bee any just cause, to quarrel with them or no: and I resolve( as far as I know mine own mind) never to enter the lists of a public dispute with a man of that temper. To shut up all, I shall only crave leave to offer a little advice to my Reverend Brother, whom I believe to be a godly man, and know to bee Zealous in his principles( perhaps too much) that he do not engage himself too hotly in clashings, and contests with his neighbour-Ministers and others, about such things, as they are persuaded, the kingdom of God doth not consist in, lest he lose the quiet of his own spirit, and the comfort and help of his fellow-labourers gifts, together with the affections of a refractory people, who( as I know by some experience,) being dealt with over-rigorously in such things by ministers, will bee too much exasperated, to bee capable of receiving any thing from them without prejudice: In sum, that he do not think, the bespattering of his neighbour-Ministers, and their principles, actions, congregations, and communion, a regular way to increase his own separated fellowship. And having so done, I have done with him, for this time: and shall with thee too, when I have▪( in a word) informed thee; that( because the variety of new matter which offered itself to my second thoughts, grew quickly to such a quantity as would have made too great an alteration, in the renewed impression, of my book formerly published, even so much as to make it useless to those who had laid out their money upon it before, and so necessitate them to buy it again, if I should have inserted it therein;) I thought it more expedient( contrary to my intentions when I published the Epistle prefixed thereunto) to let the First book come forth again without any alteration( except in few words) and subjoin the additions in a distinct Treatise by themselves, which, as I now put into thy hands, so I hope, God will give thee grace to make a profitable use of, to his own glory▪ the turning vain janglings about christian, into a practical improvement of it, and( therein) the benefit of thine own soul.  
FARE-WELL.   

ERRATA.  
Reader,  
Thou art entreated by the Author to overlook divers less faults, which thou mayst meet withall: and correct with thy pen before thou readest, these greater escapes, which the press because of the Authors distance hath made.  
In the Epistle Dedicatory, Pag. 8. lin. 4. red without which. In Mr. Bl. Preface, p. 4. l. ult. deal, that.  
In the First Treatise, pag. 2. l. 21. red is. pag. 5. l. 29. red unto. p. 6. l. 28, red did I. p. 20 lin. 25-26. deal at most. l. 30. r. this. pag. 23. l. 28. r. stronger. p. 39. l. 24. r. decays, p. 41. l. 20. r. meditation. p. 53. l. ult. r. care. p. 70. l. 20. red concluded.  
Sermon of Catechizing. p. 4. l. 28. r. t●ens. p. 10. l. 26. r. there. p. 13. l. 3. r. tartly. p. 16. l. 1. red. charily.  
In the Second part. p. 7. l. 21. r. dared. p. 9. l. 21. r. renew. p. 18. l. 10. r. not. p. 25. l. 12. red ( being such in their general nature) p. 30. l. 14. r. effect. p. 75. l. 12. deal to. p. 81. l. 21. r, himself. p. 82. l. 1. r. of. Pag. 97. l. 6. r. in. l. 18. r. this.  
In the Postscript, pag. 108. l. 29. red. a few.