A REPLY TO THE Frivolous and impertinent ANSWER of R. B. to the discourse of P. B.  
IN Which discourse is showed, that the Baptism in the defection of Antichrist, is the Ordinance of God, notwithstanding the Corruptions that attend the same, and that the Baptism of Infants is lawful, born which are vindicated from the exceptions of R. B. and further cleared by the same AUTHOR.  
There is also a REPLY, in way of Answer to some Exceptions of E. B. against the same.  1 JOHN 4. 1. 
Believe not every spirit, but try the spirits whether they be of GOD.  1 THESS. 5. 21. 
Try all things and keep that which is good.  
LONDON, Printed in the year 1643.   

TO THE READER.  
IT cometh to pass often times, that words well spoken are by some ill taken, and matters clearly and plainly declared, are exceedingly wrested and perverted, and the good intent of person wholly subverted. It fared so of old with Moses, with David, with Jeremiah, yea with our Lord himself, and with all his holy Apostles in special: it so fared with holy Paul, the great Teacher of the Gentiles, there were some that perverted his say to their own destruction; the holy Martyrs 
Pet. 2. 3. 16.  and Confessors of the Truth, have had also experience of it in all Ages: all which considered I may not think it strange, or count it a new thing, that it so fareth with me, being one of the meanest of the servants of jesus Christ, and the rather for that I did look for it, knowing I had to do with persons of froward and perverse spirits, I endeavoured to make things plain, so as I am checked for Tautology by my opposite, I did endeavour with all Ingenuity to set forth the true meaning, and right grounds of my opposites judgement and practices, and then did make opposal by inferences and other positive arguments; I prayed them to measure such measure to me in way of their answer; but contrarily they have feigned Imaginary things, and fathered them on me with more lying falsehoods: and also so perverted the sense and plain intent of my discourse, as were it not for the taking off the falsehoods they have fathered on me, and clearing of my discourse, and the matter therein set forth, I should count it needless to spend time and pains in making reply to such a lame and mean answer, I should have l●ft it to the judgement of the studious Reader, whether he hath taken of the charge, and vindicated their judgement and practice from the errors and absurdities by me objected. Now courteous Reader, thou mayst take notice, that since the publishing of that short discourse touching Baptism: some in their Pamphlets have taken occasion to carp and snarl at some particulars therein. But now on R. R. pretending great strength in himself, and weakness in the discourse, would seem to make a full answer, and overthrow all, and which is more, foil the Author with his own Weapons, and with one word of his mouth to blast the whole discourse. But sure if he be well minded, he will be found a vain boaster, and one that either not understood what he undertook to answer: like to him that Solomon 
Prov. 18. 13.  speaketh of, that answereth a matter before he hear it, or otherwise he hath dealt maliciously, and unlike the servant of jesus Christ, perverting the words, the scope and plain meaning of his opposite, rather than confuting of him; toward the end of his Epistle he telleth his Reader, that not regarding to follow his opposite to and fro, a fine shift to put off, or pass by that he could with no show or Colour answer) he saith he will reduce the whole discourse to three heads, the second whereof he saith is the Baptism of the Church of Rome, sure it is a wonderful thing, that he should reduce a  of my discourse to such a head (he dreamt certainly, for there is not one word, nor syllable of it in all my discourse, let him look again, and take spectacle to help his eyes, and he shall not find it, I treated in my discourse of the Baptism of Christ, under the defection of Antichrist continuing God's Ordinance, as Circumcision continued God's Ordinance under the defection of the ten Tribes; he hath a matter in his Imagination, and that he putteth in the stead thereof; and it must be admitted to be the same, or else R. B. will think he hath great wrong done him, though it be never so contrary; if one had reasoned to maintain the Circumcision of the Apostate Tribes to have been the Ordinance of God, and some in opposition should have entreated of the Circumcision of the two Claves at Dan, and bethel, and should be confident it is the same: salomon's saying would have been made good, in such a one as it is also in R. B. bray a fool in a mortar, and his foolishness will not leave him. I told him 
Prov. 17. 22.  and made it plain, so as he nor any other is able to gainsay it, that corruption maketh not a nullity, which sure he would have gaynesayed if he could, yet because of the corruption, Baptism there must needs be an Idol, and his calling of it the Baptism of the Church of Rome will make it so, and none shall help it for to tell him, otherwise he will say as Nicodemus did, how can it be as if he or those of his opinion had infallible knowledge, and were able to comprehend all truth whatsoever, and what they do not embrace must needs be an error, and those high sinners that speak or hold contrary, if R. B. did but mind his often changes he would not be so high minded and confident, but would rather fear, he was as confident of his first Baptism, certainly of his second he was so, nothing might be spoken against them, but it was a great sin, and they high sinners against the truth; yet he was mistaken in his judgement in both, and they were Idols in his account, and he rejected them, and now this his third it is the only truth, which none may speak against, but he is a high sinner, It were good for all men to beware of such men according to salomon's Counsel: My Son fear God etc. and meddle not with those that are 
Prov. 24. 21.  given to change; a man that had a mind to come to R. B. in his third Baptism, before a year or two spent in the serious weighing of the matter, would find happily that R. B. had left his third Baptism, and taken up afhurth, for by that time he could espy such faults in his former Baptism, and also in my discourse, as to overthrow it by itself will, it is likely find something in his third Baptism, to make him reject that also. If he be true to his own principle, he will find some error or corruption in it as in the former, that will enforce him so to do, I may tell him, and he and all other shall find it so, that upon his ground nor tender conscience shall ever be able to satisfy itself in a stayed condition, and if by a lie R. B. shall go about to satisfy any (as he pretendeth that was the cause that moved him to answer my discourse,) it will never do it, such are not much beholding to him, for neither they nor the truth needeth any man's lie, but I will forbear to trouble thee further Courteous Reader.  
Thine in the service of Love, R. B.   

A SHORT ANSWER, TO A Passage in R. B. his Epistle to the READER.  
IN his Epistle he telleth the Reader, that there needeth nothing to be said to overthrow the matter of the discourse, than what is contained in it, and this he saith is in a matter wherein the whole building consisteth, but what now if R. B. miss in this, and be found to be deceived, as he was in his former Baptisms, than the whole building may, nay must be granted to stand. It is in the perpetuity of the Church-Estate under the New Testament, and so of Baptism, by which I difference the matter thereof; The further saith, I make Baptism to depend on the Church; but what then? then he inserreth that, unless I be able to show the continuedness of the Church of Christ till these days, I cannot be assured that the Baptism there is the Ordinance of God: But what if I can show this, where is R. B. then? but he saith pag. 2, 3. I confess I know none, nor do I believe that any can show any such continuance,  
But is worth the observing the evil dealing of the man, his willingness to deceive, he knoweth and the Reader may observe, I produced Scriptures to prove the perpetutie of the Church in the World, such as he nor any other are able to avoid, or show another sense of them than that for which they were produced, I made an Inference from that in the 13. Heb. whereat he and others were much offended; Then I distinguished thus, that this Estate of Christs-Church continued under Antichrists exaltation, or else it continued somewhere else, as a part from under that deffection, for somewhere it must continue, that it continued any where else as in a pure way, I said I did believe none could make it appear, and therefore it must need continue under Antichrists exaltation; and that it did not continue other where than under the deffection of Antichrist, I alleged those Scriptures of the Universality of the defection, and the Waldenses being the first fruits to God, which could not be if the Church had continued any where pure, which it did not, but in defection it continued without being made null: what ever R. B. thinketh to the contrary, now what could be more plain than this as in my discourse may be seen: With what face then doth R. B. feed his Reader with such a fable, and so abuse his opposite, and triumph in his own folly, and cry victory; truly he in this dealeth with his opposite as the Devil dealt with our Lord, keeps back a main part, and so showing a mind to smother the truth and keep it in unrighteousness, I will appeal to any indifferent judgement, if it be not fully declared what is before said, and that I hold the continuedness of the Church-Estate, under the defection but not in a pure way, and if R. B. or any other think this a new opinion, it will but show their Ignorance, for as learned and godly men are my Leaders herein, as those he catcheth at for advantage touching Baptism of Children, being a humane Ordinance, namely Mr. Junius Duplices Lord of Morney, the harmony of the Church's confession and others.  
The holy Scriptures I shown did hold forth the continuation, and perpetuity of the visible Church, a plant of Gods own planting, not to be rooted out for ever, as it had continued from Abraham to Moses, from Moses to Christ, so it should continue for ever, for proof whereof I set forth sundry scriptures, as in my discourse may be seen.  
To which R. B. in stead of granting or denying, entereth upon a discourse to prove a matter neither in question, nor yet ever by any denied, and in the end without showing any right sense or meaneing of those Scriptures, the better to inform his Reader, he flatly denieth the sense of his opposite, and calleth him false Prophet, and on that hath spoken presumptuously in the name of the Lord; a heavy charge: he only instanceth in those two Scriptures that are prophetical, Esay 9 7. 59 27. happily he might fear there might be something in the other, so he passed them by; But thus he proceedeth to reason, that if the visible Church of Chrrist hath not had a perpetual, interrupted succession in the World, ever since the first planting of it till these days; though the Prophecy be true, yet the sense of his opposite is false; here by the way I note how R. B. corrupteth his opponents conclusion with words of his own coining, which words indeed are contradictory, and plain nonsense in regard of the thing in hand, the matter in hand is the perpetuity or continuedness of Christ's Church in the world; he cometh with perpetual interrupted succession; this succession he hath often in his answer, wherein he just speaks like a Parrot; perpetuity and succession cannot stand together, for where there is perpetuity of a thing there is no place for succeeding; succeeding or succession may be in regard of an Office, one giveth place another succeedeth, and taketh place, but cannot be so with the Church, as in my discourse may be seen: it may increase and decrease, but it always abideth for ever, so as his succession is an Ignoramus if not a Bull: But he cometh to answer, he will 
Psal. 121. 1.  make my own matter confute me, I said the defection was universal, I so say still; as said the Waldenses in regard of purity were the first fruits unto God: he saith so too: But it is much he will acknowledge them so to be (he may wrong his cause ere he is ware, they were not Disciples by total dipping, the French Churches proceeded of them R. B. might have been baptised by them, they were the first fruits as he confesseth, so as he and his toal dippers cannot be it or them: but where did I speak of, and prove the universality of the defection, not to prove the utter cessation of the Church-State. R. B. cannot be so blind, but to manifest that it continued not in a pure way as a part from the defection, but under the defection I said it must needs there continue: and the error and absurdity of such an opinion I desired any to show if they could, so as had not R. B. been a vain Caviler, he would not have left the plain matter and drift, as he hath done, and by leaving out the distinction with the drift, made a part, as if it were some other thing; But now further as he granteth the largeness of the defection, and the Waldenses to be the first fruits to God, so he confidently denieth the continuedness of the Church-State in the World, especially under the defection, but let his reasons be weighed, first is because it was given to him, namely the man of sin that sitteth in the Temple of God) to make War with the Saints, and 
Thes. 2. Rev 13. 7.  to overcome them, a weighty reason thus: must needs die or cease to be, because overcome, a person is overcome when he yieldeth submitteth himself, so a Kingdom and a City▪ yet they cease not to be, Beside it was about particular Saints that were overcome; what is this to the ceasing of the whole Church? this reason is so lame, it had need of another to support it, which he addeth to as little purpose, if to overcome then they could not continue; wonderful: so before: yet further he saith, if the Church continued he did not overcome them and kill them with the sword, Rev. 13. 15.  
Answer, Some of the Members might be killed 
Rev. 3.  as Antipas was, that faithful Martyr: the Church-Estate or all the Churches of Christ killed with the sword, and so overcome, is reason without sense, such as R. B. himself will not believe, when he hath better considered of it, if some of the Members of R. B. Church were killed with the sword, yet he would think his Church might continue, yea if all of them were so killed, yet he cannot but think the Church might continue some where else, but belike feareing his reasons to be weak he hath a further reason to prove the Church did not so continue, Those that worshipped the Beast were such whose names were not written in the Lamb's book of life, therefore the Church 
Rev. 13.  it could not continue, what the strength and force of this reason is, is beyond my capacity till it be explained: reprobate men worshipped the Beast, so they worshipped the Calves of old, and Idols of Gold and Silver, and their Gods 
●●se. 13 2. Psal 106. 36. 38. ●er. 2. 28.  were as their Cities, what is that to the ceasing of the Church? R. B. had need go to School to learn stronger reasons, it is no marvel he should be so confident: he fulfilleth the Proverb, none so bold as blind Bayard: but he goeth on further in this his perverseness, and speaketh of the Greeks, and would make his Reader believe I hold no Church-Estate remaining among them, because I said there is little difference in their defection, and the Romanist, and they will stand and fall together; being measured by a like measure.  
Answer, they will so stand together as that the Church-Estate will remain in the one and other, whatsoever R. B. is able to say to the contrary, after this he taketh notice of what else where, he consealeth of the Chuches continuance else where, might have added in a pure way: I said I supposed none was able to make appear, such a continuedness to have been in the World, if any could I said and say still, I should be glad; and were it not a matter to be glad of it, would not R: B. be glad also; happily he would be sorry, because his new way would be disparaged, yea indeed overthrown, and he foreced to be baptised a fourth time: But having thus gone on, he saith who can believe his exposition of Esay 9 seeing he to wit his opposite, testifieth that none is able to make the truth thereof (of what of the Church in purity her continuance? but in defection under the Greeks & Romanist it may be made appear, where will R. B. be then among those false Prophets he speaketh of: but further? here he saith it must follow (right or wrong) that I have given a false Interpretation of Esay 9 and also of all the Scriptures, to prove the perpetuity of the Church, and none shall be able to clear me. But where is that true Interpretation of R. B: that might inform his Reader? he hath not studied it yet, unless it be that the Church is ceased, let the Scripture say what it will, because otherwise his opinion cannot stand, so he proceedeth that thus having confuted myself, he thinketh it needless to spend time in the confutation of it; It was time spent indeed vainly for him to meddle; unless he had better understood what he took in hand, after he falleth a complaining of wrong done, for being blamed for not believing the Church's continuance in the World, than it seemeth they do not believe the continuance, but the cessation they do, they had need of better ground to believe against so many clear Scriptures, than yet R. B. hath found out; but how ever I did not mistake their judgement, in that I said there was no ground for their practice, till they did believe such a cessation, which they do, and so their practice is grounded on a gross error, and a flat denial of the Scripture: clear it if they can, but having so marvellously quited himself, as he thinketh, he complaineth further, for being accused for making Christ a Widower;  
Answ. If the visible Church was Christ's wife, and it died as you believe and, hold and remained without being: for a long season was not Christ a widower then and all that time? if he would but be pleased to mind the 5th. of the Ephes. he would confess it, Christ sometime had a Church but he lost it, is he then to day as he was yesterday? observe what tautology he here useth, or nonsense, perpetuity and succession, which I would not mention, for I think he is no great Artist as well as myself, save only he ubraided me with it in his Epistle, he asketh me whether ● would have them to believe that I cannot believe myself.  
Ans. I can believe and do, the Church's continuance in the World, under the defection of Antichrist, if they did believe so too it would please me well, and sure there would be no place for their unwarranted proceed:  
But this of being charged with making Christ a Widower sticketh near his stomach, he cannot digest it, therefore he hath a lame consequence about it ere he let it pass: If Christ be a Widower, if he have not always a visible Church in the World, than he inferreth that there is no salvation out of the visible Church, Indeed ordinarily the learned have held there is not, but extraordinarily there may: but what then? thinking belike there was little in this, he addeth none can be saved which are not first united and made one with Christ, whether he mean union of Faith or Order is hard to be said, suppose union of Faith what is that to the question in hand? and I would ask R. B. what shall become of Infants, but because he propoundeth it as an inconvenience, attending the holding the perpetuity of the Church, and so asketh me the question which he might have spared, till he could resolve what should become of Children dying in Infancy, I shall answer, that John Hus, and Jerome of Frague, and other holy Confessors of jesus Christ, they had union with Christ by Faith, which is first and main, yea they had relation to the Church, though in deep defection, so as he publisheth his hope in vain, he saith further if they were united to Christ, than Christ may have a spouse, although no visible Church in the World; but he doth but say it, we may choose whether we will believe him. It is as much non sense, as if we should say Christ may have a Spouse, though he have none, sure R. B. grew dull and much forgot himself.  
The next Section containeth for the most part tautology, the man delighting to sport himself like a fool with his own babble, only he had a mind to ask me a question which I shall answer in convenient place.  
R. B. Proceedeth further, and hath another bout concerning the perpetuity of the Church, carrying along with him his devised fable which he still fathers on me, without which he can say nothing, he tells his Reader that I say, seeing none can make it appear elsewhere, he might have added in purity: he saith I say it is likely it continued under Antichrist, so it seemeth he knew my drift, and did of purpose wrest and pervert my words.  
But he here demandeth how it can be probable, why, because a little before I spoke of the universality of the deection, I did so to show no Churches remained a part in a pure way, therefore I said there that which he also mentioneth here, that in that regard the Waldenses, were the first fruits to God they coming first out of defection into purity, but the 2 Thess. 2. troubleth the man much, and that I allege it to prove the Church's continuance under the defection of Antichrist. This is a riddle to R. B. and he is as a in a maze, but he answereth plainly here, that Temple here spoken of where the man of sin sitteth, and is worshipped cannot be taken for the Church of God; but what is his reason, because it is said verse the 3. the man of sin is not revealed, till first there be a departing: then v. 9, 10. he speaketh of his deceivableness in the way of his coming, he asketh himself a question, and maketh himself answer such as it is, in whom saith he not in the Church but in them that perish; as if many of the Church might not perish, sure he forgetteth the Parable of the ten Virgins, that five were wise and five foolish; 
Mat. 25.  but doth R. B. indeed think that the mystery of iniquity risen, not in but out of the Church, that is a rare opinion and singular judgement, which I never heard of before, and most contrary to the truth, for the Churches might have continued till now in purity but for the working of that mystery, and beside I would feign learn how it should be a mystery if simply in the World, not at all in the Church, I had like to have passed by his reason, the falling away is first, the revealing is after, what of this? when the man of sin which began to work in the Church in the Apostles time had got some strength, than he shown himself more fully; but he saith it must needs follow, that seeing the persons the matter of the Church are departed from the Faith: therefore it must needs follow they are not in any wise to be esteemed the Church of God he doth but say this also we need not believe him 
Psal. 106 28. E●●ch. 16  unless we will, but sure this departing was not total like their dipping, judah was departed from God and followed Idols, yet with judah was God's Church, so it may be and 
Eze. 16.  is under the defection for all his saying, in no wise it cannot be, he would further enforce it from my judgement about the Beast, and because they that wonder after the Beast, and follow him, are such as are not written in the Lamb's book of life: It may be I am dull, sure I understand not where the force of this reason lieth in regard of the matter in hand, what if I do hold the Church may consist of such? many of whom may perish, I think the Scripture will maintain me in it.  
But he hath a wonderful conclusion, I do not say it is presumptuous, but sure it is blasphemous: his exposition of 2 Thess. 2. He saith the Temple there is no more the Temple of God than Antichrist that sitteth there is God, nor no otherwise to be esteemed, nor hath any on more reason to affirm the one than the other, see if he do not tax the Spirit it self, for the Spirit with more reason affirmeth it, then R. B. hath reason so arrogantly to speak as he doth. It were good for all sober minded men to beware of such desperate contradictors of the word of God, weigh but the matter seriously; is there no more reason to affirm the one than the other, why doth the Spirit say he doth sit in the Temple of God, what Temple hath God in the World but his Church? and that is called his Temple every where.  
The mystery of inquity it risen up in the Church, how 
2 Thes. 2. ●.  long it was before the Church was destroyed by it, R. B. cannot tell at the first, it was of the same nature being weak; as after when it was strong, and was exalted to that height, all which weighed it will appear, that R. B. had little reason to speak presumptuously as he hath done: he taketh what he hath said for a full confutation, and that it cannot be any such continuedness of the Church, and most impudently fathering a lie upon me he concludeth this matter: It must be as R. B. pag. 2. saith, that under the defection of Antichrist it could not continue, but where are any such words in page 2. or in any part of my discourse, no marvel he that durst be so bold with the Scripture, should deal so by me, sure his Church if it continue till they know it, will deal with him for it, for without & not within is place for all liars, Thus I have 
Rev. 22. 15.  followed him to and fro in this particular of the Church's perpetuity, and continuedness in the World, particularly under the defection of Antichrist, I doubt not but it will appear to be a truth for all R. B. hath said, or is able further to say to the contrary, that he believeth it not I suppose it doth plainly appear, that they in their way have no ground to go on till this believed, namely the cessation of the Church, that their practice is grounded upon the denial of a truth, fully held forth in the Scriptures of the Church's perpetuity, let them shift it if they can, and in their next let them inform the Reader, the true sense and right meaning of those Scriptures by me alleged, and I only advise they take heed of falling into some familisticall strain, I have done.  
Now he proceedeth to Baptism and saith, suppose the Church hath continued, than Baptism by which the matter is differenceed continueth also, so it is probable his Baptism is the Baptism of Christ derived from thence, R. B. hath forgot his question, he asked me before, and merrily said it was a bull: but what thinketh he, is not the derivation good and rational? he would have it taken notice of, that the best ground his opposite hath is but probability. But it were well if he would once leave his fabling: I said it was more than probable, and I think that is certain if I mistake not.  
But further he saith, seeing I hold Baptism dependeth on the Church: he adds true; and so maketh a hinge for his door to go up on, I would feign know where he learned in the Scripture this true and false with reference to the Church, and Baptism, it will trouble him much to find it: the Church is either the Church of God, or it is not, and so Baptism is either Christ's Baptism or it is not, but of this by the way; in the next he will happily show it, than he proceedeth and taketh notice that I hold not the Church of Rome, the Church of God, but that State I hold to be the mother of fornicaetion, Sodom and Egypt: he thinketh it must needs follow that the Church of Rome hath not the Baptism of Christ; he is so frequent in the change of Terms, as I might make a book of it, I writ of the Church and Baptism, the Ordinances of God continuing under that Roman State in that defection; he is always up with the Church of Rome, and the Baptism thereof, he cannot reach higher in his understanding but it must be the same, and from that, that I hold the Church of Rome, not the Church of God, he will make it follow, whether it will or no, that the Church of Rome hath not the Baptism of Christ: will he make it apappeare that Baptism doth not remain the Ordinance of Christ under that State? who hath said the Church of Rome? This he will make to appear by a lame Argument, thus, if the Church of Rome hath not continued (what meaneth the man, it never was the Church of God, although God had a Church in the City of Rome) therefore Baptism by which the matter of the Church is differenced, hath not continued in the Church of Rome, sure this is a bull, the Church I indeed hold continued in the defection, and under the Roman State, though R. B. fathered a lie upon me and said, I held it could not there continue, and as t●e Church, so Baptism by which the matter of the Church is differenced, not pure matter from corrupt, but matter from that which is none at all; as for true and false they are words of his own coining as before, not found in the word of God.  
So as here he taketh occasion to answer a passage in in my discourse, wherein I desired any to show ●he error or absurdity, hu●t or damage t●a● cometh o●, holding the Church and ordinances to have continued under the defection, etc. as in my discourse may be seen. R B here saith, I may easily see it from wha● I have written myself: well, what is it? This it is that Baptism differenceth the true matter from the false, notorious fabler and falsiner! again in his inference, if the Baptism of Rome: instead of in the defection: and thus he goeth over and over in his terms, be the Baptism of Christ, which differenceth the true matter from the false, yet more of this coin: It should be, which differenceth the matter of the Church from that which is no matter, and the matter bejng so laid down. Where then is R. B. his great absurdity, that I may so easily see, sure he may more easily see his folly and base dealing, without true and false, and such words of his own foisting in his inference, and pretended absurdity vanisheth in the air: but what Tautology he here useth of this true and false, it is much to see men love the bats of their own brain. The sum of that great absurdity that R. B. can show of holding as before is set forth, is only, this Baptism under the defection differenceth the matter thereof, the Church from that which is no matter at all, such as are the jews, Mahometans, and other Heathen, and doth it not? and this is his great absurdity: It were well for R. B. if no greater did follow of his holding the visible Church of Christ to be ceased out of the World, his close this Section a is seeming contradiction he supposeth in my tenant, wherein he still abuseth me and my Reader; he saith I affirm Rome is the Mother of Fornication, I do so: and also that Rome is the true Spouse of Christ; where have I said so in all my discourse, he cannot end one Section without fathering some false matter on me.  
But with the leave of R. B. for more full satisfaction to the Reader, I shall show that there is a different consideration to be had of the Church in defection, and that it may be minded diversely either in a good sense, or in an evil, though he happily cannot see it, so as in on considerasion according to the corrupt defiled condition, it may be called Sodom, and Egypt, the Mother of Fornication, and yet in some other sense, and minding the Church of God, R. B. will ho●d himself both a Saint and also a sinner, but this in a divers consideration and respect, judah was the Church of God, and yet she is called Sodom and Gomorrah, and an Harlot, and Laodicea the Church of Christ, 
Esay 11. E●e. 16. R●v. 3.  yet in an other weighing; such matter as was fit to be spewed out, the great absurdity before lieth in R. B. his lame understanding. And now he cometh after his great travel to conclude this matter thus, that seeing true Baptism differenceth the true matter from the false, observe that without true and false he is aground and cannot stir, but he still impudently will father this on P. B. and yet further saith I say so in my Epistle, where there is no syllable to any such purpose; he proceedeth in his conclusion, the Baptism of the Church of Rome is not the Baptism o● Christ that differenceth the true matter from the false; a very worthy conclusion, a brat of his own brain pleaseth him well, and so I leave him to hug his true and false; I shall now desire the indifferent Reader to mind whether R. B. hath said any thing to purpose against the perpetuity of the Church yea or no, or against the sense of the Scriptures by me alleged to prove the said perpetnity.  
And also neither I did not say right, that there is no ground for their practice, till they hold this that the Church is ceased and not to be found in the World, which it seemeth to be very plain by R. B. that they do hold, and so lay for the foundation of their practice, and proceed, a foul error; no marvel they be no more stable, and settled, but still in their changes, how forcible are right words? but what doth wrong reasoning profit? it will never satisfy any tender conscience certainly.  
R. B. Proceedeth to Baptism, and taketh notice of 
job. 6. 25.  what I said, that if the Church be ceased then Baptism is ceased: here now he is something more calm, he wants his true and false to help him out, to that he answereth, that although Baptism were ceased, so as there were no baptised person in the World: yet as long as Baptism is found in the word with a Commission to do it, he doth but beg the thing in question never answering to what I objected in this case, here the 28th. Matth must be alleged but to what purpose, I suppose none can tell: Baptism he saith may be obtained without any such special Commission as had john, if an unbaptised person shall do it. R. B. will excuse him of running before he is sent, though God never speak one word to any such so to do: But he saith it will follow no more to be unlawful so to do: than it will follow that because Abraham might 
jer. 23. 21. 7. 22.  not circumcise himself, and Males before circumcision was instituted, and he commanded so to do, therefore the Israelites: see the weakness of the man in his Argument, he should say therefore the Philistimes or other Heathen might not circumcise themselves after. Indeed so he had overthrown himself: for they might not, though Circumcision was instituted and commanded: yet they must go to Israel as I urged the going to Zion, and there lighting their candle, as the Heathen of old did to Israel which he passeth by with silence, here is R. B. his Argument, Circumcision is instituted and commanded: therefore the Philist●mes, Aethiopians, and other Heathen might circumcise themselves and their Males, I suppose he holdeth not so; if he doth he holdeth contrary to the truth, and this is the very case, which R. B. pleaseth himself withal; but he proceedeth further, and argueth upon the point of necessity, It was necessary for John to have Commission, as it was necessary to have a pattern for the first building of the Temple; but here he evadeth from the Commission to the Pattern, and so deceiveth the Reader: I would feign know of R. B. whether they had not a special Commission to build the second time.  
It is sure they were not only stirred up, but bid go up 
Hag. 1. 7. 8.  and build the house, and God would be merciful to them: But now R. B. tell me because there was a Temple described in the word, and that was ruined and overthrown, might they build it again before God bid them? might they build it in any place? and which is more and indeed to the life of the matter, might any but those of Israel build it? I am sure it was said to others it was not fo● them so to do, though the pattern was in the word, as in like manner it belongeth not to unbaptised persons to baptise, 
Esra. 4. 3.  though the pattern be in the word, it is only for such as are baptised.  
To that objected that the Commission 28th. Mat. It was only to baptised persons, and intendeth none other; R. B. answereth it requireth all persons as are made Disciples, or shall be to be baptised, if he had inferred that it is most likely there shall be a continuance of baptised persons in the World, that so his pleasure might be observed he had said something: but he saith Christ's voice must be obeyed, therefore he concludeth a necessity, to do as they do: run before they are sent, baptised they must be, why have they not a little patience? baptised persons there are none in the World, yet another lie must be fathered on P. B. to make good the matter, he believeth none in a pure way, but under the defection there might be some always found, R. B. might know I reasoned from their ground and practice, and not from my own judgement, if he were not blind or a vain Caviller as I told him before.  
But it appeareth to be true, that R. B. indeed holdeth so, that at some time lately there were no baptised persons in the World: And yet Baptism might be raised again well enough; there being none, how then? why saith he in the. Time: 2. ●6. The Scripture is profitable and serveth for instruction in all righteousness to perfect the man of God unto all good works, as is there declared, if to all saith he then to this of Baptism: R. B. upbraided me for misapplying the Scripture, but it were well if he had first seen the beam in his own eye, and cast it out▪ truly this is a wonderful thing that so rare a practice should have no better ground: the Scripture did not furnish the Heathen to circumcise themselves to erect a Church among themselves to offer Sacrifice, yet these were good works: It was a good work to build the Temple, yet the Heathen were not furnished to do it as before, God is the God of order which when it is neglected, for breach of due order he is offended, he is displeased as in the case of Vzzah: it was not for Saul to offer sacrifice though it were a good 
2. Sam. 6. 6. 1. Sam. 13. 12.  work as it is not for an unbaptised person to baptise: though R. B. do foolishly enforce it by vain confidence, the Iron was dull that he needed to put to his strength: But let us see what it is he thus confidently affirmeth, that as at the first john Baptist at the command of God baptised others, though unbaptised himself, even so according to his example written for our learning we are taught what to do in like case of necessity, he at length is arrived at a fair haven, necessity hath no law, being in a great straight indeed, brought upon themselves by their erroneous ground, of holding not baptised persons in the world, after the example of disobedient Saul, being in great strait, they are bold to baptise others, being unbaptised themselves, our Lord did not so, though he were the King of the Church, as I told them before, which he took no notice of: but yet further he saith according to Rom. 15. 4. A disciple at the command of Jesus Christ, where is that command in the 28. of Matthew, this serveth at every turn, as true and false did before: it is four times alleged in this short section be like to fill up, that he might seem to say some thing, but it may not be counted Tautology: but doth the 28. of Matthew command unbaptised disciples to baptise others, sure R. B. is mistaken and never able to make any such thing appear.  
If any say John's example is extraordinary, and so not exemplary: he answereth, theirs is an extraordinary case, truly so it is: without the rule of the Scriptures: but it may be David's eating of the Shewbread will stand them in stead. Indeed, in the case of extreme hunger to preserve life it might: in extravagant courses, such as cannot be warranted by the Scriptures, some have done as here R. B. doth, catch at David's example, upon some case of necessity, to do that which is not lawful; this is their case he saith, and hereby he saith, they justify their practice, but how well, let all men judge. But sure R. B. forgot himself in this, or otherwise he dissenteth from others of his judgement. There were baptised persons in Holland of a hundred year's descent and more, to have repaired thither were more easy, then for the Eunuch to 
Acts 8.  have gone to Jerusalem; as easy it was, for them to have gone thither, as for our Lord to have gone over Jordan to 
Matth. 3. 13.  John. If R. B. question their baptism, it is much: happily he may, because they practise not total dipping; then sure it is likely, the restoration is but of two or three years standing, a very rare business, and how rare are baptised persons, he concludeth there needs no new commission to raise it again, we may believe him if we will: All the rest of what I wrote concerning this matter R. B. passeth over, not finding as is likely what to answer, in special, that which I declared concerning corruption, not making a nullity, he concludeth this matter with saying, their practice is not like that of Nadab and Abihu, and setting children against persons of years, he would make as if his opponent, were against the baptising of believers, or persons of years, because he holdeth the baptising of Infants: a fallacy and fond conceit, as if such of old as should hold the circumcision of males at eight days, must needs be against the circumcision of men of years. But I must tell R. B. that it was unlawful to rircumcise those of the ten tribes, when they were of years, that had been circumcised, though in Apostasy in their infancy. And this is indeed the true case between R. B. and his opponent, if he could or would see it.  
New things are very pleasing, and many are much taken with them, as is R. B. with dipping, about which he taketh great pains, produceth many Scriptures, and would seem to be so strong, as nothing is able to withstand him: First, he saith, I am greatly offended, he doth but surmise, for he cannot gather it out of my discourse; he showeth what dipping he meaneth, total dipping of the whole man over head and ears; he pretendeth this is the commandment of God, wherein the 28. of Matthew, this now must serve the turn, as true and false did before: but sure it is a rare thing to gather it thence, for if dipping were there enjoined, yet sure total dipping cannot be: It is not said go dip all nations totally, or over head and ears, certainly, this total dipping is some voluntary religion, 
Cor. 12. Rom. 6. Matth. 28. 10. Mar. 1. 9 Mat. 3. 16. joh. 3. 23. Act. 8. 38.  having a show of wisdom; as men's own ways have; he quoteth many places, and sundry examples, but sure the man is as one that looketh through a greene-glasse, he seethe all of the same colour, all and every of these Scriptures, and examples are for total dipping, the whole man in matter and burying of him under water; and I appeal to the judgement of the indifferent Reader, whether there be any the least syllable to any such purpose: no marvel he should check me for not believing of it; and so confidently to father his fancy, and erroneous conceit, on the holy Scriptures, and which is more to hold all the Churches, and Christians in the World to be unbaptised, but those two or three that have been thus totally dipped: he is in a high strain if he can keep it, I hold not dipping so necessary, but that a person baptised by sprinkling, must needs therefore be esteemed unbaptised, I indeed acknowledge I hold washing the main, as before I declared in my discourse, and washing by the way of dipping, or by the way of sprinkling, to have in them the substance of the Ordinance being ways of washing; he is pleased to take notice of the Reasons, I alleged, which is first that springling can be but a defect in the quantity of the Element; I said it is a wonderful thing a nullity should follow thereof: and is it not? to this he saith that he wondereth any should esteem that an Ordinance of Christ, which Christ never ordained; but this is only to beg the matter, unproved: but the 28. Ma. 19 serveth still; Christ he saith never ordained sprinkling, but dipping; therefore sprinkling in Baptism is none of Christ's Ordinance, and so by consequence a nullity; Thus easily in his conceit, and fully in his opinion he hath made the Baptism of not a few persons in the world; If I should make the like against his total dipping he would not receive it, though it be his own, Christ never ordained total dipping by an unbaptised person: Ergo it is none of Christ's, but a nullity, and by consequence R. B. is yet unbaptised.  
He taketh notice of a second reason I set forth, and that is of placing the substance of an Ordinance in the Criticknesse of a word, to this he answereth, that he placeth the substance of every Ordinance in its conformity to the word; so as defect and corruption make a nullity, I suppose he holdeth; but he propoundeth a case for discovery, sprinkling is no more to be esteemed God's Ordinance, then to prick the finger was to be esteemed Circumcision, and he that would not take that for Circumcision might as well be accounted a Critic as he that will not take sprinkling for Baptism; sure R. B. hath but little aim in his parallel, sprinkling at the most is but a defect in the quantity of the Element for all this, I will make a case and leave the Reader to judge of it, if any unskilful Circumciser should have left some little part of the foreskin through oversight, should it have been a nullity and no circumcision? I suppose nay: so if any shall miss in washing by shortness in the quantity of the Element, yet it may be Christ's Ordinance notwithstanding, for that such a defect or corruption doth not make a nullity thereof, And if any dipper in R. B. his way should through some neglect or other accident, not dip the Crown of the head as well as all the rest of the body under water, I suppose R. B. had but little reason, if he should not account it true Baptism in his way, notwithstanding he proceedeth: and here I note how fairly I dealt with them, and how foully he hath dealt with me, I set down their opinion so right, as that he doth not go about to mend it, he for the most part fathereth this, and the other falsity upon me, and by change of phrases altereth often the whole matter for dipping in Baptising, and against springling or washing they produce that Rom. 6. Collo. 2. 12. of Burial with Christ, which sprinkling they judge cannot import or hold forth: To which I in my discourse answered, that sprinkling or powreing water on the face doth hold our Burial and resurrection also, and indeed I judge it doth, and so understanding men will account whatsoever R. B. thinketh to the contrary, to this purpose I alleged that in the 10. Corinth. of being baptised in the cloud and Sea: and the Scripture telleth us they went over on dry ground, to this R. B. answereth not, for indeed he could not, they were dipped, they were buried as saith the word: But here he inferreth that by this reason they should not be sprinkled; Why? because, they had not water on them: But R. B. may mind, how they had the Sea on either side, and the Cloud over them; and were in the Water: That the Spirit accounteth Baptism, as it doth Sprinkling, and washing, as well as dipping; so, as Water is necessary for baptising, but the use of it may be divers, some more near, and some more remote from the written manner, and full scope of the ordinance, and yet have the substance of the Ordinance in it. And if R. B. could make the sea divi●e as Moses did and should carry one of his disciples into it they might be so Baptised as they were, I shall bear his derision and proceed, The Baptism in the Cloud and Sea, urged, pleaseth him not, he therefore seeketh by a question to entrap. first he would know whether I hold it the Baptism of Christ instituted Mat. 28. I let R. B. know I hold it the Baptism of Christ, as the spiritual meat and drink were that are there also spoken of, and that it held forth and had an eye to that Baptism after ordained by Christ Matth. 28. as the spiritual bread and drink there did etc. And held forth the food in the Lord's supper the substance of all which was and is Christ, so as it is a very pertinent instance and example what ever R B. thinketh, But he hath a farther demand wherein he abuseth himself, and me and the reader, with one of his accustomed Fables; fathering a thing which was never my judgement nor practice about sprinkling. I let R B. know I hold water necessary in Baptism, I● he can divide the sea let him so Baptise, I shall not find fault with him, his inference is vain about voluntary Religion, and will not help his Baptism garments at all.  
To that by me objected that the forcing Baptism thus to hold forth burial, we lose that which it holdeth forth equally with burial: Namely, the sprinkling of the Conscience in the blood of Christ. Esay 52. 15. Heb. 10. 2●. Ezek. 36. 25. Heb. 12. 24. And the Laver of Regeneration and washing in the blood of Christ that blessed fountain Acts 22. 16. Heb. 10. 21. 1. Corin. 6. 11. Re. 1. 5. R. B. answereth, denying that sprinkling in the blood of Christ is required to be held forth in Baptism, to which I say it is an easy thing to deny a matter never so plain. I shall refer the matter to the judgement of the Godly wise, whether the outward washing in Baptism doth not hold out every way of cleansing of the soul in the blood of the Covenant. Baptism is the outward way of washing away sin. It was said to Saul Acts 22. 16. Be baptised and wash away thy sin etc.  
Now sprinkling with which R. B. is so much offended, is a way of inward washing away of sin as before, and if R. B. please to consider the Scriptures again in special that in the 36. Ezek. He may if he be not overswayed by prejudice, happily change his mind so as to see that sprinkling both outwardly and inwardly hath in it the nature of washing to cleanse, And though he like an unwise man hath again censured my judgement & practice about this matter; he hath condemned me being innocent, for I tell him once again I hold washing more fully according to the nature of the ordinance, but sprinkling being a way of washing to cleanse cannot be altogether rejected; he hath something further here, which because I do not understand his aim and drift, being unwilling to father any thing on him but what he holdeth I pass it by, and the rather because it is but the repeating of the scriptures before set forth, he being mightily taken with his sense of them; pleasing himself with his own conceit that sprinkling for washing or cleansing is borrowed from the shadows under the Law, and so no whit to the purpose, and so he would put by ●he manner as no way significant but only the matter, blood: sure the spirit knew how to teach if we knew how to learn: I will sprinkle clean water upon them and they shall be clean: again the blood of sprinkling, and our Conscience sprinkled, Is there nothing in these and the like but only so as to be borrowed from the Law, and that is all I suppose R. B. is deceived at the least.  
But now to that other particular of washing in the blood of Christ, which I said was also lost by thus enforcing dipping; He answereth that I am much mistaken: Why how appeareth it? in the judgement of the spirit he saith dipping is washing; so I say in like manner is sprinkling also as before Ezek 36. But if dipping be washing, then washing may be dipping: in a spiritual sense sure it is; where is R. B. then: But though dipping be a way of washing, yet all dipping is not washing, nor so intended, a thing may be dipped in water for other ends: as for instance, a Smith dippeth his hot iron in water, and intendeth no washing, he saith to washing by the way of dipping much water is required: Indeed total dipping must have some quantity, but less than jordan, or Enon rivers may suffice to dip a person over head and ears: he saith here it doth follow, that as dipping the whole man, etc. it doth lively represent our burial etc. so doing it in much water, must import a full resemblance of our washing in the blood of Christ, Zach. 13. 1. To which I say, sure our Lord did not think so of the quantity of either water, or washing, as R. B. doth. Peter was indeed some way of his mind, it appeareth; our Lord took a Basin: and he told Peter that would needs be washed all over as they will be by dipping, that he that is washed, needs not but to be washed in one part etc. R. B. here sure forgot 
john. 13.  himself, the manner in the case of sprinkling though much enforced, he would have to import nothing, only the matter; but in the case of dipping, he will have the manner as essential as the matter. And the quantity of the element he will have as significant as the matter, to wit, water itself: But though he be partial, it being his own cause it must be borne: so he concludeth this particular saying, they do not lose by dipping, the holding forth their washing in the blood of Christ, and again, he must father a falsehood on me about sprinkling, ere he leave it: R. B. proceedeth, and taketh further notice of what I writ, and setting down a part only, that doth not hold forth my meaning: but the contrary he answereth thereunto as pleaseth him; I said all do, or may know, that a thing dipped is not therefore washed, neither is washing always intended in the dipping of a thing in water, there is a washing by dipping I said: R. B. answereth, that much less is that which is sprinkled, therefore washed; I argued to enforce washing as the main thing, and dipping but an accident in the way of washing, as is sprinkling in like manner, for as there may be dipping without washing, so there may be sprinkling also; but he mindeth further what I said, that a thing dipped is not therefore washed and made clean. I said washing is not always intended, as before in the dipping of a thing, this I said to enforce washing, as most fully significant, and according to the nature of the ordinance. To this he answereth, that much less is that which is sprinkled, washed, and made clean, I say, a thing may be sprinkled as well as dipped, and not washed, or made clean, yet there is a way of washing and cleansing also by sprinkling, Ezek. 36. 25. he saith, he hath proved that is washing, so I have showed that sprinkling is also; he saith, he that is dipped is washed, so is he that is sprinkled also; he saith by consequence he is made clean, so far as the ordinance doth require, I say so also of sprinkling, according to that which is the life and substance of the ordinance, the cleansing of the soul in the blood of Christ, Ezek. 36. Surely R. B. will acknowledge that washing is the principal thing in baptism, and that there are divers ways or manners of washing. And that at the most dipping is but a way of washing; I say no more, but that to me it is an admirable thing, that any should lay such weight on that way of washing, as that all other ways should be nullities in their account; especially, that washing the main and principal thing in the ordinance, should not be baptism, or the ordinance of Christ, when that so fully holdeth forth our washing in the blood of Christ, that blessed fountain, and cleansing thereby.  
I declared what I thought the ordinary way of their washing to be by dipping the thing in water and rubbing or the like in those countries where baptism was first instituted: I said it is yet the way, or manner of washing in some cases, as may be seen in the Dyer's washing their materials in the river Thames: R. B. applieth this to baptism, as if I spoke of that: sure he was dull of understanding: he saith they do practice so, namely dipping, and when I can prove he saith they dipped oft; they will dip often too; like enough so I say, for they are for all new things, right, or wrong: But R. B. tell me, did they not dip often to cleanse in the ordinary way of their washing? look but on your own example produced, to prove dipping, washing; was he not to wash seven times? do not those I mentioned dip, or plunge their materials oft in water? R. B. carrying the matter in his assumed sense, asketh me why I am offended with them for dipping but once? I told him that total dipping was the thing I excepted against, for dipping by way of washing, not total but of a part, I told him it was a laudable way, especially in hot countries; R. B. saith further, that if they dipped by way of washing, at the first, then is dipping the good old way, jere. 6. 16. a very poor conclusion. I reason in like case thus, if they eat the Supper in an upper Chamber, or at night, or leaning, the conclusion would be alike to no purpose; he asketh why I reproach their practice? I answer, because they urge that which they can never prove by one syllable of the scriptures, namely total dipping; and also lay such load upon one way of washing by dipping, when washing itself is rejected; but R. B. saith, he seethe I love to wrangle: I say, he sure loveth to pervert council by words: he would not make his reader 
Ilb 38. 2.  believe I spoke of baptism, else when I spoke of common washing: That I love to wrangle, he saith, appeareth because in stead of dipping often and rubbing to cleanse, I now say a little water serveth to set forth our washing in the blood of Christ as well as a great deal, and the washing of one part as the face as the usual manner is, as well as the washing of the whole man: I do acknowledge I do so hold and am willing to be judged by the godly wise whether it be not so: For I reason thus, if a great deal of water be necessary in Baptism, than a great deal of bread and wine in the Supper by like reason which indeed would carnallize the ordinance, and again if a great deal be necessary and the quantity have such force in it, than the greater quantity the greater force and more full holding forth the fullness of the blood of Christ; And so not some little brook like old Ford, but rather the great sea, for this argument wolud carry men ad infinitum, But truly I think one dro● of Christ's blood to be of that force and efficacy, that i●●e be but sprinkled with it, it will purge our conscience from dead works: I would pray R. B. and all other to observe the place by me alleged: not to prove Baptism or the manner of it as he would seem to take it, but to illustrate the thing in difference, touching total dipping and washing but of a part, and a little water and much, For sure I think R. B. his answer will be counted weak and unsound in that he saith a little water serveth not to set forth our washing in the blood of Christ as doth a great deal; as for that place produced Zacha. 13. 1. The Lord aimeth at the pureness of the blood of Christ and unexhaustiblenesse of it: rather than at the muchness of it, for then a sea the greatest of all waters, rather than a fountain would have been expressed, the which I leave to the judgement of the reader: R. B. his judgement concerning a part not answerable to the whole, is as weak as the former, he saith the washing of a part doth not set forth the cleansing of the whole; whom shall we believe, our Lord or him? our Lord told Peter in all 
●●●n 13.  cases of washing (I do not say it was Baptising as he would make the reader believe) that he that is washed, needed not but to be washed in one part, and is clean all: in the 36. Ezek. sprinkling it cleanseth from all sin and filthiness: sure that place 2. Cor. 7. 1. R. B. misapplyeth in this case, here he yet again fathereth a false matter on me but I must bear it; he in the end after some further impertinent matter, saith he supposeth I know Christ would teach his disciples humility by that act: But what then doth he teach nothing else? doth he not teach that he that is washed needs not but to be washed in one part according to his Masters will? and further also that he that is so washed is clean all? and if so in this washing then sure in that mysterious washing much more; But in his conceit to wash a part is contrary to his own Institution Ma. 28. The man is sick of total dipping, but it may be he may recover.  
He saith further, my great objection is that total dipping cannot be performed with modesty and shamefastness; I say I judge it cannot, and I think such as are godly wise will think so also, But he saith I urged against them in the hot countries their dipping often and rubbing to cleanse; Now he saith I cannot determine how it may be done once; If I had not met with such a perverse opposite I should have spared myself and the reader much pains: did I say they dipped and rubbed in Baptism? fie R. B. Did not Naaman dip or wash seven times? do not those I instanced in dipping oft their materials, by which the way of washing is set forth; If R. B. have no more to say to save his course from Immodesty he is in a poor case: Going in his own way he saith surely I will conclude they put on a linen garment: I will rather conclude such are wise and modest above what is written, that shall hold total dipping and yet use a Covering, I suppose R. B. will hold so too, If he do not, some of his opinion do I am sure? It will follow they baptise the garments into the death etc. of Christ, They do so I judge according to their opinion, here yet still he fathereth a lie on me about sprinkling; But he saith not their garments but the persons in the garments, I answer if total dipping be Christ's Command and Institution; so far as covered, so far undipped: whether those garments made for such use and so used are not as holy as Popish Vestments I leave the reader to judge. He saith it must follow that they that sprinkle baptise garments also, I say it is only accidental if they do, they have no devised garment for the use, they have only common ; some conscientious men in R. B. were true to their principles that have been baptised in such vestments, will see that the defect hath made void their Baptism and that they are not to rest in it but to be Baptised again.  
What should be the cause R. B. hath laboured so much in this matter of dipping and taken notice of every particular, I leave every man free to judge, for my part I take it to be as I said before, It is new and the man is mightily taken with it.  
For I am sure the rest of the discourse is as much against him, and in special that which followeth, to which he saith nothing at all; There is one thing in the end of this matter of dipping which he doth not declare himself about, Namely whether he learned this new way of dipping of the Romanist and Ignorant Welsh, and whether he count their Baptism the Baptism of Christ, In his next I suppose he will do it.  
Now he hath done with the Negative part of my discourse and so he cometh to the affirmative part, how he quitteth himself there may be seen by that which followeth; before he cometh to it, he saith I have spoken my mind against the ordinance of Christ: Certainly he is greatly mistaken, I have spoken for the ordinance of Christ which he hath peremptorily condemned, and yet doth, denying the Baptism of all the reformed Churches & separed Churches, & also of all other Christians either Reform, or yet in defection, only those two or three excepted that have within these two or three years, or some such short time, been totally dipped for Baptism, by persons at the beginning unbaptised themselves, An opinion so rare and singular, so high and presumptuous as I suppose all persons godly wise will abhor the very thinking of it:  
Had not R. B so traveled through this matter of dipping I should not have challenged him for slipping, as now I shall in the rest of the matter remaining; Certainly dipping was none of the three particulars he would reduce my discourse unto, as he told his reader in the end of his Epistle, I must crave pardon if I declare my thoughts touching R. B. that he sure thought himself guilty of what I so marvelled at, Namely that persons should think that every Corruption meeting with God's ordinance destroyeth it forthwith, as if Satan were stronger than God; And that also his thoughts tell him he is one of them that would pull up the tares with 
Ma. 13. 29. Eze. 43. 8.  the wheat, and destroy God's posts with man's, as in my discourse I observed it to be the vein of not a few, of which things he taketh no notice; But maketh mention of my first positive ground, and useth his skill of reducing it to a very narrow compass, and so shifteth it off without either answering the scope, the reasons or Scriptures, by me produced, so as I might take that ground unanswerable, and say no more. But in as much as I tender the discovery of light and some clearing to the truth I will a little travel here further; The first ground in my discourse was the Covenant of Almighty God to Abraham and his seed after him in their generations Gene. 17. I shown it was an everlasting Covenant both in the nature and in the extent made to a thousand Generations Psal. 105. Continuing to the time of Grace, being of force after the suffering of our Lord, that it did extend to the Gentiles, they being a part of the seed to whom this 
Eph. 3. 6  Covenant was made as in the discourse may be further seen, none of all which R. B. denieth, for indeed he could not, but something I further propounded, he catcheth and that is about the difference, I conceived to be betwixt a Covenant and Testament. That there's two Testaments of Almighty God and one Covenant, distinct in divers considerations, and in special in the manner of Confirming, which things R. B. refuteth not, though I desired that any one should show the error that attends it; he after some confused and dark setting forth of the ground, Answereth he marvelleth I should urge Infants being in a Covenant not confirmed by the blood of Christ, to prove their Interest in Baptism, and so consequently in the blood of Christ.  
This matter he supposeth to be against me, To which I answer, the Covenant of Almighty God to Abraham 
Gene. 17.  and his seed was confirmed in Christ, and by him, rather in his birth and coming into the world, then by his death and leaving the world. Gala. 3. 17. But not to wade in new things I further say that that Covenant Gen. 17. was made with Abraham and his seed the Church, The Testament by Moses was made with the same people, old and young. The new Testament confirmed in particular wise with the blood of Christ it was made with the same people also, the house of Israel and juda: so as the matter standing so, that the Covenants and Testaments whether so distinct or not (as before) being to young aswel as old, what cause had R. B. to marvel unless at his own shallowness? for indeed to any that hath but half an eye it is so far from excluding Childdrens as it doth wholly include them, and interest and inright them in the Covenant and Testaments both old and new, and so in the seal now as of old, especially the Covenant being everlasting and by neither Testaments made void. But further he saith, If Infants be not in the Covenant confirmed by the blood of Christ who saith they are not: Then can they he saith have no right to Baptism. which serveth to set forth our blood of washing in the blood of Christ, But I answer if they have interest both in that Covenant and Testament also, than they may have right to Baptism, But this is most certain as before is briefly declared, so as if R. B. can show no other eror to attend that distinction, it will also as the rest of the matter, pass for good, for any thing R. B. to purpose can say against it: But he saith this excludeth Children not only from Baptism, but also from salvation by Christ; how it doth so I suppose he cannot tell. If he think thus because they are said to be in a Covenant, not confirmed particularly by the blood of Christ, Though Typically and Relatively it be so confirmed.  
Then from such a conceit it will follow certainly, that those Israelites of old Parents and Children, were excluded from salvation by Christ, they being in a Covenant not so confirmed: Indeed his opinion seemeth to be sick of this disease, for how Children which he holdeth neither within the Church, nor within the Covenant, nor do believe, how they should have salvation by Christ, sure he cannot tell: This R. B. according to his judgement thinketh a sufficient answer, The scriptures which I produced to prove the extent of the Covenant of God to Abraham and his seed in their generations; and that the Gentiles they were a part of the seed to whom the Covenant was made, Ephe. 3. 6. That children are included, and not excluded, so being in the Covenant and of the Church, have a writ now also to the Seal to be buried with Christ by Baptism, all which I suppose R. B. granteth as true, and that he could not gainsay the same: And is therefore by just consequence guilty ●● offering wrong and violence to the Covenant of Almighty God, and to Abraham the Father of the faithful; in excluding such as God hath not only included, but expressed in that his 
Heb. 8.  Covenant and also in both his Testaments, for these whether so distinguished, or otherwise: were made with one and the same people, the house of Israel and juda, so as to 
Gal. 1.  exclude Children always included must needs be a changing the Everlasting Covenant and a bringing in a new Gospel never learned of Jesus Christ, and let R. B. or any other clear themselves of it if they can.  
The second positive ground I set forth it was the stableness and perpetuity of the Church, some change being in form and Administration, but not in matter and relation, as in my discourse is before fully proved; R. B. thinketh he hath disproved the same and so here passeth it by: And he only mindeth what I did infer from this ground. Infants I said were lawful members of the Church from Abraham to Moses, from Moses to Christ, what should let them from being a part of the Church and lawful members yet still? seeing the Church or Kingdom is the same. Mat. 21. 43. I also there proved that the Gentiles they are fellow-heirs and of the same body. Ephe. 3. 6. To all which and that that further followeth in my discourse. R. B. answereth that though Infants were of the Church of old, yet the Lord hath manifestly declared they shall not be so now; It would amaze one to see the presumptuousness of the man; hath God so manifestly declared their putting out of his Covenant and cutting off from the Church, where is that manifest declaration? the scripture rather declareth their continuance Ephe. 3. 6. But let us see where is that manifest declaration, It is Gala. 4. There is mention in the scripture but of one Allegory and that is all the proof R. R. hath for the excluding of Children from the Church and cutting off their entail from the Covenant, sure he is very near driven that hath no other proof but this Allegory to prove a matter of such great consequence as the altering of the unchangeable Covenant of God and cutting of a part of the Church, And this Allegory must be expounded, according to his own sense and fancy or else all is lost with him in the cause, But let us see how he maketh the Allegory speak to his purpose, for the putting of Infants out of the Church: Gala. 4. It is written Abraham had two sons one by a bondmaid an other by a free woman; he that was borne of the bondwoman (to wit Ishmael) was borne after the flesh, but he that was born of the free woman was born by promise, The sum of all this is that Ishmael not being the child of promise, was put out of Abraham's family: Alas what is all this to the manifest declaration? O yes saith he it is an Allegory but sure R. B. had small judgement and less reason to say an Allegory is a manifest declaration: But happily he may make something of it; I shall mind his sense, The bondwoman he saith shadowed out the old Covenant: and her son Ishmael which she bore to Abraham after the flesh by carnal generation: see what words R. B. here useth in setting out the generation of Ishmael sure there was some Allegory in his thoughts about them; 
Rom. 4. 19  For I asked him, was not Isaac borne after a fleshly wise, and by carnal generation also? sure he was begotten and brought forth even as Ishmael was, R. B. is yet beside the white; he further saith that Ishmael shadowed out the carnal Israelites which should proceed from Abraham in after generations, to what time he referreth 
Exo. 9 6, Act 3. 25.  this, it doth not appear: As under Moses the Jews are said to be a holy people, and Gods peculiar treasure, so after Christ the Apostle telleth us expressly they were the Children of the promise, If Ishmael being cast out of Abraham's house God's Church for mocking; did Type out the unbelieving Jews that rejected the Son of God, as indeed it did, if R. B. held so, I agree with him but sure he meaneth some other matter, and therefore he goeth on further and saith, The free woman Sarah pointing out the new Covenant and Jerusalem: But can R. B. put no difference between the new Covenant, and the Church in his judgement: that is from above and her Son Christ: Some of the Covenant or Church meaneth he; sure Christ came of the Church of the Jews as it is written, Rom. 9 5. R. B. will not account that Jerusalem from above, he will confound himself, and lose all if he take not heed before he get out of the Allegory, or bring his manifest declaration to light; he addeth Christ the promised seed. Gala. 3. 16. R. B. doth not take Christ here personally, for than it must be exclusively, (I suppose 
Heb. 2. 13.  to all others) but he taketh it, I judge, mystically and so inclusively for him and all his, the Children which God hath given him whether Jew's or Gentiles, males or females young or old.  
For his saying in this place not to seeds as of many, but to seed, as of one that is Christ, Is as I conceive not of jews apart as on seed & Gentiles apart as another & so seeds, but both together in one to wit in Christ as it is written Rom. 4. 16. & I parallel this place with that in the 1. Cor. 12. 12. where the Apostle speaketh after a like manner & I leave the reader to judge of it; But to go on he saith as Christ 
verse. 2●.  the seed, so believers born from above or by promise; sure he meaneth actual believers, so as to be capable of total dipping, certainly Isaac was not so borne from above, when he came first into the world, and yet then he was the son of promise, and Abraham's spiritual seed. v. 29. 28. He further urgeth that we as Isaac was, are children of the promise, we Gentiles, we Galathians are as Isaac children of the promise: how was he by descending from Abraham of Sara Lineally? can any thing be brought more plain for the manifest right of Children to be of the Church and within the Covenant, then that which R. B. would bring to exclude them? Isaac the son of of Abraham by Sara, before he came into the world, when he was an Infant of aday old was the child of promise, aed so were all the seed of the jewish Church of old, witness the Apostle Peter Acts 3. 25. In like manner we Gentiles are as Isaac so children of the promise and have Abraham for our father and the father of all our seed, the blessings of Abraham being common, the Gentiles through 
Rom. 3. 36.  faith (as the jews lost it through unbelief,) God to be the God of the Gentiles by special relation and Covenant and the God of all their seed, as of old he was to Isaac of Abraham & to all the generation that followed.  
But R. B. supposing the matter not to be yet clear enough traveleth further in the business and saith, that to close up the full intent of the spirit the Apostle ver. 29. 30. saith that the carnal and fleshly seed Ishmaell for persecuting was with his mother cast out; out of Abraham's house the Church: Well now R. B. draweth nigh to his manifest declaration, which is that by their casting out was foreshown, that when Christ the true Isaac should be born (here he seemeth to understand that place Gala. 3. 16. personally & so exclusively.) And the barren 
Esay 54 1  woman, the new Covenant or Gospel, A rare understanding: The barren woman I had thought had been the Gentiles, and sure so it is, and not the Gospel or new Covenant; for did not the Gospel always in the sense R. B. is now in opening his Allegory always, bare Children to God? sure it did witness the Catalogue of the faithful Heb. 11. Further he saith than shall the bondwoman, which he calleth the old and carnal Covenant, with all the Carnal ordinances thereof: This is a very rare sense also the covenant of Almighty God by Moses he calleth Carnal; certainly it is a Carnal expression and unsavoury so to call that gracious Covenant of Almighty God which he of love and free Grace gave or made unto his people Deu. 33. 6. and to call those spiritual ordinances of Gods own Instituting, how ever some way Ceremonial, to call them Carnal after the manner of Carnal or Common Generation: But further he saith that all her sons the Carnal and fleshly seed Ishmael and all because begotten and borne of the fl●sh, shall be cast out of the house: It doth not say cast out Children out o● the Church for the matter so far traveled in, is where it was if not worse and further off.  
Cast out Agar and Ishmaell, Abraham, out of thy house, for they shall not inherit with Isaac and Sara as indeed they did not, And therefore as the sum of all R. B. saith that though Children of old were of the Church and within the Covenant before Christ yet they are not now if we please to believe him, Children it seems are great losers by Christ coming: But Alas is this the manifest declaration, that R. B. fathered so confidently on Almighty God, in rejecting Children from being of the Church. Truly I suppose he and such of his way, had more need to be pitied for their ignorance joined with presumption, then to be envied for any rareness in their opinions; he further saith my exposition of this scripture page 22. in my discourse, is also to be rejected and cast out, and his rare exposition is to be received and taken in: For he saith in my discourse I make such only to be the sons of the Bondwoman as actually refused and rejected Grace as Joh. 7. 35. 36. He meaneth Joh. 1. 11. and so became bound, I said there as the reader may see that these two sons which Abraham had by two women, were two Types, And the Apostle saith it is an Allegory and they did Type out two states of people, and had reference 
Mat. 21. 4▪ 3.  to the time of Grace when Christ came unto his own and they received him not Joh. 1. 11. but to such as, did he gave power to be the sons of God; But such as did not as the greatest number of the jews did not they became bond and were cast out; the kingdom being taken from them and given to others, namely the Gentiles etc. as further 
john 8. 36. Gala. 4. 28.  may be seen, which rejecting and casting out the holy Apostle so greatly bewaileth Rom. 10. 11. The jews for unbelief were cast out as was Ishmael and Agar for mocking, But such of the jews and Gentiles also that did believe were made free by the son that maketh men free indeed: I said thus this Allegory is fulfilled and we Gentiles are as Isaac and as the Israelites children of the promise. This understanding must he saith be cast out also, and he supposeth he hath a special reason for it; for 
joh. 8  saith he this implieth as if they had been free by nature: Sure the man dreamt, they were free as Isaac was by promise, being a part of the seed to whom the promise was made, the Israelites they were so free by promise as they could tell our Lord: but they were not so free, but that they must become bond, unless they were further 
Rom. 11.  made free by the Son that maketh men free indeed: Rejecting of him they of free became bond, and are unto this day and cut off, but shall be loosed again when their hearts shall be turned to the Lord, and they grafted into their Olive tree again: But this R. B. saith is a manifest contradiction of the Apostle, let that be made appear; thus he doth it; The Apostle he saith by the bondwoman understandeth all them that were borne as Ishmael by fleshly generation, he then as I said must mean Isaac also, for he as before is showed was so borne by fleshly generation, though Abraham was old and Sara stricken in years, the intent and meaning of the Apostle is far otherwise as before is showed, though he see it not: and so rudely to father his erroneous conceit upon the holy Apostle: So he concludeth that all that are not as Isaac by promise etc. the Galathians bein Gentiles were as Isaac by promise as before, the Gentiles being grafted into the stock of Abraham the Church their seed, though lineally descended is owned of God as of old, and after the manner of Isaac Children of the promise.  
I suppose the indifferent reader will be able to see how far R. B. is from making good, what he so boldly affirmed, And that the Children of the faithful and such as are of the Church, are yet still true and lawful Members, and such as are not to be denied to come unto Christ of such being his Kingdom; The rest of what I set forth in my discourse touching this second positive ground in as much as R. B. happily was in his deep reducing, to some of the three heads before mentioned, I shall hold him excused for passing it by: If any reader studious of this controversy desire to see further thereof, he may please to peruse the discourse. And so I proceed as doth R. B. saying my next ground is the Apostles exhorting Parents to bring up their Children, in the nurture of the Lord, therefore by consequence they were of the Church and so baptised, I said indeed the Apostle writing to the whole Church distributeth the same into parts, and maketh one part Children which he willeth to be obedient, and these were young and to be brought up in the fear of God: Now the Apostle writing to the Church would not meddle with them if without, I alludeing to that place 1. Cor. 5. whether the allusion were so proper yea or no I leave the reader to judge, But about this R. B. taketh pains and traveleth about it, and inferreth this and that as absurdities, to little purpose, following thereof, in the mean time never clearing that which followeth of the Jews Children, being left out when they shall be called and grafted into their stock again, as no more capable to be of the Church, which were greatly to lessen their comforts and to diminish of the grace of God to them, But minding his promise of reducting he passeth over and cometh in his further proceed, to take notice that I said it was an uncomfortable doctrine, the excluding the Lineal seed of the faithful from the Church estate and Covenant as of old, for from thence I said it will follow that Parents do beget, bear and bring forth children to the devil etc. To this he answereth that by nature we are all the children of wrath, Ephe. 2. ●. To which I say, that indeed the Ephe. were the the Children of wrath before their calling and engrafting into the Church; And further it is true of the seed of the faithful, and of the faithful themselves, that nature considered according to their fallen condition and unregenerate part, they may be so minded, yea Isaac the particular son of promise was so also: But by Covenant and promise, neither Isaac nor yet the Israelites were the Children of wrath, as were the Gentiles and their seed, But were the people and children of God, Eze. 16. He saith further that our being of the Church, dependeth on our regeneration; which I say is a Familistcall strain: But he further saith, if all that are not borne members of the Church shall be damned. I ask who saith so? Doth R. B. know no difference betwixt these two, that in his judgement, the one must needs follow the other, being out of the Church, and so Relatively without God in the world; then they must be damned and there is no other way, If it were so, children would be in a poor case, according to his judgement that excludeth them all the church: But his drift is to enforce some absurdity on me. I shall take notice of it: he saith there is in my judgement no true visible Church in the world. This fable we had enough of before: so he Argueth on thus, no church, no Children borne in the Church: no Salvation: He asketh me if this doctrine of mine be not very comfortable: he may take it to himself for sure he is the Master of it: And by this feigned retortion, he thinketh to heal and comfort the sad thoughts of Parents, against that doleful consequence, that their children are not now as of old, the children of God; but are borne the children of the Devil: and so he skippeth over what I inferred by way of question, which it seemeth he had no list to answer.  
R. B. taketh notice of another Argument, which he saith must needs be answered: for he taketh it, I place great confidence in it, and indeed so I do, he setteth it down thus, Children of Believers are holy, therefore they may be baptised. 1. Cor. 7. 14. To this scripture opened and applied, as in my discourse may be seen, R. B. answereth, that the Apostle doth not say the children of believers are holy: sure he hath little modesty, he might as well deny the light at Noon day; doth not the Aposay now are they holy, v. 14. But what then doth the Apostle say, that the unbelieving wife is sanctified to the believing husband? that is to his use, so as his ox or sheep and other goods are, I suppose he so meaneth.  
Can the Corinthians question that a poor Exposition, It is likely rather they questioned their lawful continuance with them: because of old the Israelites were to put away their strange wives, and the children which were 
Esra 10.  begotten of them: which children God did not own for his, so they might have conscience of doing so also; The partition wall being now broken down, the case it was otherwise, and this R. B. in part confesseth as their scruple, but he seeketh to turn another way by multiplying words, and in the end maketh this the sum of all, that their children so begotten (are Legitimate) that is, true borne not bastards, a wonderful case and rare exposition! if one be a believer than the children are true borne, but if neither be, than the children are bastards; what a number of Bastards are there in the world, in R. B. his sense? he addeth as a reason of his exposition, that the holiness of the child is not concluded from the believing of the parents, but from their lawful use each of other: which is utterly untrue and contrary to the sense of the scripture, that termeth the seed of those of the Church holy for their relation sake, but the seed of other not having relation, unclean, though borne in never so true wedlock. But R. B. again saying the same without any show of proof, that it proveth no more holiness in the seed of the faithful, then in the seed of the heathen borne in wedlock: But he doth but say it, we are not bound to believe him unless we will; He intendeth brevity he saith, and so referreth me further for answer of R. B. where the the matter is handled at large.  
These he saith are the reasons I can show for baptising of children, which because they satisfy not some, but they require as well he saith they may, a precept or example for warrant. He saith I promise to do that, but first requires a precept or example to be showed of an unbaptized persons; baptising either himself or others, and also the like for rejecting children their member-ship in the Church, and right in the Covenant as of old. These two he hath sufficiently done: Indeed if he might be his own judge he hath, but truly he must to work about it again, or otherwise, men of judgement will count his cause lost, for R. B. to prove that an unbaptized person may baptise himself, or others, before he be baptised himself; brings david's eating of the shewbread, and the all-sufficiency of the scripture to instruct the man of God in every good work, And for cutting of the entail of children from the Covenant, and putting them out of the Church: that one only Allegory mentioned in the scripture, Gala. 4. and this expounded aright, and not according to his erroneous sense, is so far from being for him; as it is clear against him. It is no marvel he should say it is sufficiently done; It is well he is judge in his own cause, for sure others, no not those of his own way will say any such thing for him.  
Now he will take notice of the performance of my promise and so to the first thing by me set down, he having cavelled at it before he passeth it by, Namely, children their being baptised into Moses in the Cloud and Sea: a very clear example.  
He mindeth my next as the first, and that is of the baptising whole households, as the jailers Lydiah, and the household of Stephanus by Paul himself. R. B. replieth to this and saith, he requireth an example of Baptising Children, and not of households. It is worth the noting, what unequal dealing may be found in men, and how far men are from measuring to others, what they require of others to be measured to them, to prove that an unbaptized person may baptise. David's eating the shewbread is a very clear example and full proof with R. B. And he may take himself wronged if any shall refuse it. If I had said to him I require an example, not of eating shewbread, but of an unbaptized person, baptising of himself, what would he have said, he it is likely would have minded me of the substance of the thing, and the nature and agreement of the matter so parralled as he intended: I mind him so to mind this Instance and proceed.  
I reasoned thus from these examples, If Children with their Parents entered not the Covenant Church, estate now, as of old they did: The Apostles would have spoken more particularly and not so generally, for sure he minded the reproof of our Lord to 
mark 10. 14.  those Disciples, that hindered children from coming to him, for this reason amongst other, because the Church consists of such: It is an example for baptising whole households however, wherein usually are young children, It is as pertinent however, as David's eating the shewbread before: A family may be tendered, a whole family may be baptised, It lieth on the part of R. B. if I mistake not to declare by what right, they being a part should be put by: If he can show no further discharge but that Allegory, they will do well enough. I told him if a household were tendered to Baptism, and I will now put the case if he was to be the Baptizer, and there should be an infant, two or three in it, and Paul's example should be alleged to him; by what warrant would he put them by; or who should be his pattern? It seemeth he would rather choose to follow the disciples which Christ blamed for hindering 
Mark 10. 14.  Children in their coming to him, rather than the mind of our Lord or example of Paul: But what I inferred about this he passed by with silence, And thinketh to pay me home saying, this proveth no more the baptising of children, than it proveth the baptising of notorious drunkards, thiefs and swearers, or whole households have been baptised in some households, there are such, ergo, If I should tell R. B. that john Baptist did baptise such, and so the cause is by him unaware granted, he would 
Matth. 3. 7. Luke. 4. 7. Luke 4. 7. 8. 9 10. 11. 12.  tell me they confessed their sins first, but the scripture telleth him and us all, that they were a generation of vipers, whose good fruits were not then brought forth: pleasing himself in the parallel he saith to me, who seethe not your folly: I may I suppose with more ground Retort it on R. B. again for making such a parallel and Illusion, for would he have drunkards etc. to be baptised whether they would or no? And if these being in a family confess their sins, though they forsake them not, sure R. B. (or otherwise he differeth from those of his own way,) especially if they own but total dipping, will think it meet to baptise them, upon that their confession and profession, though they were, and do after appear to remain such drunkards, thiefs and whores as he speaketh of: who may not see R. B. his shallowness thus to please himself with just nothing.  
He cometh to the next, I said the whole Church of Colosse was baptised as the whole church of old were circumcised; now a part of the Church which was thus buried with Christ in baptism were children. To this he answereth our question is of Infants and not of children in the general, some of which may be old. R. B. told me I loved to wrangle, but sure he is sore sick of the disease himself. Infants and Children not come to understanding, I count one and the same & I suppose properly, and of such is our question, such were members of the Church of old & circumcised; such are members of the church yet still for aught any thing R. B. can say to the contrary, the Apostle Ephe. 6. speaking in like manner, speaketh of infants 
10. 16.  or children not grown in knowledge: such as our Lord took in his Arms and said of such were his kingdom. 
Ephe. 6. 4. Mark  To little purpose unless to deceive the simple, doth R. B. set forth that old persons, relatively may be called Children. I could also show that an infant of a day old hath the like expression. Ezek. 16. But he seemeth to have a lame argument, upon which he much relieth, the Apostle did not write to infants: I say he wrote to the whole and to Children Inclusively; as a part of the whole, yea to such as for present could make little use of what he wrote▪ holy men of old they wrote as they were guided by the spirit, in like manner the Apostle wrote. Now of old the Law and the prophets, the precepts and promise therein were to children inclusively: and secondarily 
e'en. 17. 7. Exod. 19 Rom. 9 4. Deu. 29. 1  in their order, the Covenant to Abraham, and that by Moses from God it was to young and old: to whole Israel pertained the adoption and the giving the Law, the service of God and promises; yea expressly Infants that could not express themselves verbally, enter Covenant with God, all which minded it will appear, to be false which R. B. saith that the apostle did not write to Infants. But R. B. must have his vein, to take all things in the case of children exclusively, which concerns their right in the favours of God, with their Godly Parents. And inclusively he will take Infants with unbelievers and the wicked of the world, and so liable to the same wrath, let what will be said to the contrary, though he have not the least show for it out of God's word: so as to end this, If Infants or children not come to knowledge were of the Church, and the whole Church was buried with Christ by Baptism, than were children Baptised. That they are let what before be minded. He concludeth with saying, these exampies will yield little satisfaction: To which I say and end they will yield more than his examples brought for the warrant of an unbaptized person Baptising of others or himself; or for what he alleged for children's discharge from the Church.  
I said there was a command for the baptising children: Matth. 28. 19 Go &c Baptism all Nations; not one only, as the Nation of the Jews. I illustrated the sense by parallel reference to other places of Scripture, God having of old declared that Abraham should be a Father of many Nations, all which Nations according to Christ's command must be baptised, a part whereo● are Infants, or Children not come to understanding: as Infants were apart of that one Nation of the jews: It is likely R. B. cannot but must needs be angry, that I take this place of Scripture to prove that, which he is so much against when it was the only Scripture, that ●he made to serve him at all turns, and in every case about Baptism, as before may be observed.  
To this he answereth thus, Abraham indeed was to be a Father of many Nations, some whereof he saith were his natural and carnal seed, borne after the flesh, as Ishmael and the jews, but by the way can R. B. put no difference betwixt Ishmael & the Ishmaelites, and the jews; If he cannot he sure hath very small judgement; These he saith further for unbelief were rejected and cast off, but he doth not tell us, the Order of it, neither is it altogether true, which he speaketh of the cause, Ishmael was cast out first, and in him all the Ismaelites, and the cause was not unbelief, but making, and this which was first, was the type of that which followed, the casting of and rejecting of the jews for unbelief, at that time when Christ came unto them being his own, and they received him not, this rejecting of the jews for unbelief R. B. denied, and would not grant, and he thought he had good reason for it, because he thought then in his deep judgement it would imply, as if they had been the people of God by nature, and free that way: but now of himself he is pleased to acknowledge some: further he saith as those were cast off, so the old and carnal Covenant as before he saith, he shown, I then and now again tell him, that was a carnal expression, so to call that gracious covenant of Almighty God: Abraham he saith had other Nations, which were so reputed in regard of their Faith, and walking in his steps; I say surely these are the Gentiles Nations, Rom. 4. which place he allegeth, in observing to whom Abraham was a Father to: and 
Math. 19 Eph. 16.  saith mark, and so I say mark them Nations that believe and walk in the steps of Abraham, and who saith otherwise. But to young and old complete Nations, as was the Nation of the jews. He goeth on and saith Gala. 3. 29. such as are Christ's, are Abraham's young Children, are Christ even as Isaac, of such he saith himself, are his Kingdom, the Gentiles are fellow heirs etc. These latter, Nations he meaneth, or else he deludeth in the case: are Abraham's spiritual seed, and are by express command to be baptised, Math. 28. Mark. 16. hath not the man traveled fare to little purpose: unless to confute himself: The Nations of the Gentiles that believe, they are Abraham's spiritual seed, and are by Christ's express command to be baptised, as R. B. acknowledgeth, and Infants are a part of these Nations, and so also to be baptised. But what saith he? is all this to the baptising of Children that believe not? I ask how he knoweth they do not believe, if they believe not they cannot be saved: he again saith, and therefore not believing are none of Abraham's spiritual seed, Isaac when a Infant could not believe after that way R. B. intendeth, yet he was Abraham's spiritual seed, so were the Infants of Israel of old, and now we Gentiles are as Isaac, so as I suppose it is much to the purpose, though he see it not: and therefore says that children not believing, are therefore none of ABRAHAM'S spiritual seed, who only are to be baptised, fie what poor matter is this; he saith that which followeth is likewise nothing to the purpose, namely that the Nations that are made ABRAHAM'S seed, the NATIONS that are saved, the Kingdoms that shall become the Kingdoms of the Lord, must needs receive Christ's badge, and be baptised, this he saith is granted but proveth nothing; that is a wonderful thing if Children be apart as before of those Nations, that he should grant the baptising of the whole, and yet deny one part; what is his reason that before, over again, none are Abraham's seed, but such as are Christ's, first Isaac and the Infants of Israel were first Christ's, and the Gentiles are partakers of the same promise: But he urgeth further (like an unwise man) they walk in his steps, what did Isaac so walk when he was an Infant? do his works? to apply these Scriptures to Infants showeth great weakness and folly: yet he goeth on farther, and saith that no Kingdom doth become the Kingdom of the Lord, but those that fear and serve him kiss the Son, Psal. 101. Hear his voice Acts 3. 22. and have him to reign over them, all which he applieth against Children, grossly abusing the Scriptures as any man that hath but half an eye may see: I 
●x. 19 6  ask him did the Nation of the Jews that was God's Nation as well as Abraham's, and a peculiar people, their Infants and all do so? did those Infants so hear God's voice, sear and serve God kiss the Son; R. B. is in a Labyrinth sure. But yet further he urgeth that the Scriptures do, not declare the salvation of any; but such as do believe, so no children in his account, but his reckoning is utterly untrue: he goeth on, saying those that believe on the Son have life, but such as believe not (as Children he saith do not) the wrath of God abideth on them, a fearful 
Mat. 2 1●  doom for Children, Herod was a great Enemy to the Children of Bethlehem, for he destroyed them all in one day, R. B. exceedeth he designeth all the children in the children in the world at once to utter destruction and the wrath of God; he concludeth thus, therefore in refusing Infants which believe no●, but have as before the wrath of God abiding on them. A fearful doctrine, R. B. saith for himself and the rest with him, if any please to believe him that they do not curtail the Nations which Abraham was to be a father of. If any will take his word for it they may; but believe him who list, I shall not, for as Herod did curtail, that is cut off a part of Bethlehem when he destroyed the children of two years, for which there was so great mourning in Ramah, and as Pharaoh did curtail Israel when he destroyed or did endeavour to destroy 
Exod. 1.  their children: So in like manner to reject children from a nation or people in a relative way as R. B. doth, is to curtail a nation or people what ever R. B. say to the contrary. When God changed his purpose of destroying Nineve, he speaketh of the greatness of the people, 
jona. 4. 11.  and that there were sixscore thousand that could not discern betwixt the right han● and the left, that is children, a part of the whole, that must be either be saved or perish together in the judgement: The infants of Israel were a part of the nation of Israel and such as shared both in mercies and judgements, which happily when R. B. hath better considered of he may change also his thoughts about children and have more charity toward them. I shall set down the Argument again, and leave the reader to judge of it, now he hath heard what is said of both sides. There is a command for baptising of nations; Children or infants are a part of these nations, Ergo there is the command of Christ for Baptising infants. But R. B. i● angry about this 28. Matth. being alleged against him, and saith, nothing can be said more contrary possibly, for what it is alleged, so sensuring me for vain jangler and one that understood not what I spoke nor whereof, I did affirm▪ he concludeth his answer, never saying any thing to that of the jewish Nation being borne again in one day, whether then their infants shall be left cut is no more capable of the Grace of God, nor yet to what I further said about their being first taught & then baptised which I said was an addition of their own coin, not found in the scripture, and being presumption in any to add it to the 28. Matth. 19 I said in the end of my discourse also that distinction is to be put betwixt persons of years and infants, that persons of years are first to be taught, but not children, as of old the Proselytes were, but not their infants. That it were unreasonable to require it of them now in Baptism, it not being required of them in Circumcision, that no Conditional if, can be put in the case of infants. To all which R. B. saith nothing, for sure he granteth it all, and so taketh himself guilty of that frowardness I observed in some, in setting children against their parents in the case of believing and interest in the Covenant of Almighty God: a thing they have taken up by tradition, and never learned it of the holy scripture: And yet in it lieth the great force and strength of these men's reasoning, opposing young children to their godly Parents, making the one a believer and the other an Infidel, making the Infant of a believer an unbeliever, to whom pertaineth the wrath of God, and so applying and opening all scriptures for the one against the other, when as it is very clear by the scripture, as in part may be seen by what is before declared. That children are always taken and minded as included, and so sharing and having right with their Parents and not otherwise. I shall bear his censure patiently which he layeth on me, and conclude this Answer, saying as R. B. doth, and I think the reader will judge I say the truth; that R. B. his whole Answer is not only weak and Impertinent, but that it doth declare the Author thereof to be very erroneous, that it is full of feigned fables fathered unjustly on his opposite, and hath many things in it contradictory to his own principles, so as he that shall read the Answer discovered and laid open, will sure judge what ever R. B. intended he hath rendered his cause and practise which he endeavoured to defend, evil and naught, and an error to be deserted and shunned of all the people of God, which God give them wisdom to see aright.   

A short reply, to the frivolous exceptions of E. B.  
He being desirous to vent and put off his notions, though very raw and undigested as may easily be seen, and meeting with my discourse, he thought good to have a ●●●ing at it though to little purpose God knoweth, as is the rest of the matter of his book, to which he doth add this short and hasty Answer. I shall rather choose that he shall please himself with the great strength of his matter, and the utter inabillitie that is in any to Answer: rather than trouble myself in endeavouring to show the deceitfulness of his wares, and so hurt his market: he having so great a desire to put them off: I suppose any indifferent Chapman can see into it. I shall only make a short reply to what is excepted against in my discourse. First he excepteth against this that Christ should be said to be a widower if his visible Church died, and ceased to be any more in the world; to this I have answered before and refer the reader to it: Christ the husband of his Church must be a Widower if his Church died; To this he saith we differ not in the matter or substance: No that is strange, what is his reason? He saith the Church is either in heaven or earth, so I say is a man's wife when she is dead, either in the world or out of it: But he saith Christ hath a Church though no visible one, but our question is of the visible, that is Christ's wife Ephe. 5. If that die or died, Christ must be a widower sure. But he saith his Church became Invisible; than it changed the nature of it. But he thinketh it is clear, that some time it was so invisible Reve. 6. 13. 14. but sure he wanteth a clear judgement as in other things so in this Scripture, heaven departed away as a scroll when it is rolled together, A scroll is a visible substance when it is rolled up, though not so visible as when unrolled, heaven the estate of Christ Church departed away no otherwise then as a scroll, which is the same and continueth it being rolled as unrolled, indeed he is visible rolled, more visible unrolled, R. B. his inference, namely that the Church is not always visible is unsound: Till the eight seal was poured forth Heaven or the Church was as a scroll unrolled, so as the things therein written might be seen: so was the Church while it remained now pure: But after that time it departed as a scroll rolled up, so was the case, and in some sort is still of the Church under deep defection; The restoring of the Church to purity is the unrolling of the scroll, begun and yet a doing: he addeth but to what purpose I suppose he knoweth not Reve. 11. 7. 12.  
Further he saith the Church was hid in the wilderness for a time, and times and half a time: But from whom is it that she was thus hid? from the Serpen I but if she be hid she is preserved and hath her being, and having a being she is visible: nothing can be more plain She is hid from the rage of the serpent from the cruelty of the enemy, but visible to her friends, and to the members and those that in good will do seek her. If E. B. in some danger of the enemy, as in the time of the Bishops should have retired to some place of secrecy and there have hid himself, was he therefore to his wife and other friends a man invisible, because so hid. Truly any man of reason may see to what purpose these Scriptures serve his turn, and that they are fully against him and his opinion which he bringeth them for, and do prove the continuedness of the Church and visibillitie of it which he opposeth: In the wilderness the Church continued, if by wilderness he will not understand the state of defection, he must then understand by wilderness private places, for other sense I suppose he cannot find I he choose the latter as I suppose he will: If he had taken or would take pains to traverse the world, If he could not find the Church remaining in Europe, in Asia, Africa, or America he might find her, for in the wilderness she is to be preserved as before: and there finding of her he might have lighted his candle, and been baptised and added to the Church. And he should not have been put upon such a necessity as to begin Baptism by an unbaptized person acting of it without any Commission or warrant from Christ: But he and others of his mind had rather spare his pains and labour of seeking and searching the wilderness for her, and without Scripture or word of God, believe and hold she is seized out of the world and gone to heaven, and must be so raised and restored in the earth again, by this way of their own devising, which never came into the mind of Almighty God.  
His second exception is to what I propounded, that if 
Rev. 7. 31.  Baptism was lost and fallen out of the world none but a Christ, a Moses, an Elias or at least a prophet from heaven might restore, the blind Jews could see this that it was unlawful for any other: To this he saith that he granteth that an ordinance lost and fallen out of the world none but a Christ a Moses Elias or a prophet from heaven can raise it: Baptism: was thus lost he acknowledgeth, when did Christ, Moses, Elias, or any Prophet from Heaven, come to raise it again? where are they, or who be they that we may do them reverence? Sure he can show none such; But this he rhinketh may serve, believers having Christ the Word and Spirit, so he saith may do it. Indeed they that have Christ, Moses, Elias, or prophets from heaven may do great things: but alas these being in heaven, are not at their beck. It is likely he meaneth they have their word, there was never any held any error so great but did assume to have that and the Spirit also: But supposing to have Christ the Word and Spirit: how then doth he prove such may raise a lost ordinance without special Commission: he quoteth four Scriptures Matth. 18. 19 20. 11. 11. Luke 17. 28. Rom. 10. 6. We will view the Scriptures. Matth. 18. 19 20. If two of you agree, and again, where two or three are gathered in my Name etc. To which I say that it is not meant two or three unbaptized persons such have no warrant Commission or promise in this kind; Cornelius and his family and friends were two three such: yet they must send for Peter; Two or three is 
Acts 10. 2. 5. Ast. 2. 41.  or usually and I judge truly, taken for the Church; two or three unbaptised persons, I deny to be a Church; let E. B. that would have an example of baptising Infants, show an example, or any ground from Scripture of a unbaptised Church, There is clear examples of Believers being Baptised and added to the Church, where there was a Ministry of Christ: however where there were Baptised persons to Baptise them, but alas for believers so called to become a Church, being unbaptised is without all warrant of scripture I conceive I shall ●ot need to wade further in answer, for doubtless this Scripture will be judged by the reader to be impertinent to his purpose. The 11. Matth. 11. Luke 7. 28. both which contain one matter are the next: They speak of John and that the least in the Kingdom of God is greater than he: though he were great indeed. The force is supposed to lie here, greater, and so may baptise as he did, without Warrant or Commission, though he had one. By this reason women may baptise, they being of the kingdom of Heaven and believers, but sure unbaptised persons cannot be the Kingdom of Heaven in this sense: Cornelius might have baptised his family and friends, and needed not to have sent for Peter. Certainly our Lord was greater than John, and the Lord of all believers, yet he did not baptise himself or others, but went to John, that he might fulfil righteousness, and so would these, were they like minded to him, they would go to them that 
Matth. 3. 15.  were baptised, and had Commission to baptise others: These Scriptures the strength whereof lieth in a Comparative way, without all question E. B. doth not yet understand the scope of them, and that it maketh nothing for him, every ordinary judgement will see, and I will say no more.  
The 10. Rom. 6. 7. 8. is the last place by which he will prove that unbaptized persons believing may baptise others, and so raise the ordinance lost and fallen out of the world, this place of the Apostle is that of Moses Deu. 30. 11. 12. 13. 14. 
1 S●m. 13. 9 11. 2. thron. 26. 18. 1 Cor. 1● 33. 40  It would better have fitted Saul to have excused his disobedience he being in a great strait, and foolishly adventuring to sacrifice, Vzziah the king might better and to more purpose have alleged the same for burning incense, for which the priest withstood him he being for it smitten with leprosy. Can E. B. account God to be the God of order, or think well of him for making a breach in Vzza for neglect of order? and hold th●● every believer may without any more ado, act any ordinance of never so high a nature or peculiar concernment? and saying, say not who shall ascend into Heaven, and the word is near them, will serve their turn and bear them out, Alas it would not serve Saul nor Vzza nor Vzziah though a King, neither will it in the least serve an unbaptized person; the which I leave also to the judgement of the Reader. After this he speaketh that the Scripture is silent of John his baptising of himself; I say though it be, yet it is not silent concerning his Commission, they show these it were to purpose. Then abruptly he falleth could on the Apostasy of Israel and AntiChrist & saith the Apostasy of Antichrist, greater than i● that of Israel, indeed so it had need, with reference to their course, and so he saith though they did not again circumcise themselves, yet now they may again be baptised, though the Scripture be as silent concerning it as it is of John's Baptising himself etc. It is well he will ingenuously acknowledge the silence of the Scripture in the matter: but what is their course now not having the Scripture for the rule of it, a voluntary course of their 
Esa●. 8.  own devising to be shunned of all God's people, who are to cleave to the Law and Testimony: But we will a little mind his reason, why the Apostasy of Antichrist is greater than that of Israel; it is this, they were called Sodomites and Egyptians, these were the worst of Pagans and so of the Gentiles Reve. 11. 2. 8. It is but Spiritually they are so called: And Israel in their Apostasy from God is called by the like terms Esay 1. 10. 57 Esay. 3. Neither doth it appear that Sodomites and Egyptians were the worst of Heathen, unless any please to believe his bare saying so▪ truly this is a poor way of confuting a matter.  
B●●●● further saith Israel's Apostasy did not raze the foundation of the constitution of their Church: It is well he so holdeth, others of his way have not held so; Israel forsook God and his pure worship and followed 
Hos. 4 17. 8. 4.  Idols, They worshipped the Calves at Dan and Bethel, if their ground were true, that corruption it maketh a nullity, it is marvellous they should remain a true Church.  
But it is plain he saith that Antichrist hath changed all ordinances, both in Church and Ministry, Worship and Government: Esai 24. 5. and so hath destroyed baptism. To which I answer, it is not so plain as it is plain: E. B. is foolishly confident of his own opinions and conceits, though he have no ground for them: doth the 24. Esay 5. prove it so plainly? E. B. hath a vein to make any thing prove his matter; he thinketh he hath to deal with children, with whom he is so out of charity: he goeth on adding one thing to another without any relation, and so saith the matter of the Church under the Gospel must know the Lord and be all taught of him. If all of E. B. his Church do so know God, and be so taught of him it is well; if it be so, they have the more wrong done them: further he bringeth all the difference betwixt him & the Church of Rome, and England to a very narrow point, and that is they do not baptise believers only confessing faith and sins etc. If they did, they would not leave her; they do baptise persons of years in Nova Spania and other parts of the Indies; yea in Rome and so also in England they baptise jews, Turks and Moors, who confess their faith and their sins: they baptise infants also that is a less error than the worshipping of the Calves which when E. B. hath well considered, happily he may leave off his separation and be reconciled again.  
Further he seemeth to say something to what I minded in my discourse that some are so filled with prejudice, that they have no patience to think of the church estate: remaining under Antichrist exaltation: to this he saith they shall ever be ready to speak or write; I say like enough so, but not to hear it seemeth. It is a virtue to be swift to hear and slow to speak: I did in my discourse 
james 1. 19  desire any to set forth the hurt that cometh of holding the Ordinance of the Church and Baptism, to have been in captivity in Babylon, and there preserved by the power of God, for a time etc. And now by the same power brought forth to freedom and purity, God returning to build his Tabernacle broke down and ruined: But 
Act. 15.  not destroyed, as sometime of old the Church and vessels of the Lord were in Babylon and thence returned: to the vessels he answereth, but to the Church it seemeth he knew not what to answer, and so passeth it by with silence, notwithstanding he hold as before, as in the end of his third reply, the constitution of that Church was founded in the land of Canaan, and being removed thence by his ground must become void. To the vessels he most ignorantly replieth and saith, the vessels of the Lords house had no relation to the sprinkling of infants; his reason is, they were the Lords ordinances, and is not the Church and Baptism so also? he saith they needed no new casting so long as they remained the same, so the Church and Baptism need no new raising, they remainning the same: But he concludeth the sprinkling of infants was never God's Ordinance; indeed if he were a Christ, a Moses, Eltas or prophet from heaven, his bare affirmation might pass and be taken for good, but it is well we need not believe him unless we will: So he saith the Argument is to no purpose: he might well say so of his simple answer he pleaseth himself withal. He propoundeth a case I shall not trouble myself, to take away the content he hath in it, being assured any one that hath reason in him will see it is but a fancy. Another exception is to a passage in my discourse, wherein I said it was marvellous they had not patience about raising Baptism lost, seeing some of them expect Christ personally to appear, in the world again. I said happily he might be angry at their sudden attempt that they did not stay his coming, or at least till he had given them Commission as he did John to prepare his way before him; this he setteth down corruptly, & saith I say some hold Christ is to come and reign at Jerusalem. He saith I say I would have had them stay till then for the ordinance: I said only I marvelled they had not patience to stay: I shall bear his charges and take notice of his answer; If the want of the visibility of the Church maketh Christ a widower▪ The Church P. B. is a Member of, was unheard of till within these two hundred years, this he learned of the Papist, where was your Church before Luther? well two hundred years is some Antiquity, more than two or three years, such as is the descent of the total dippers in this Kingdom: he foolishly concludeth so Christ a widower till then. But he might know, that though the Reformed Churches came then out of Bondage and Corruption, to freedom and purity, yet there might be other Churches in Asia or in Africa, though there remained none, but so corrupt in Europe, so as Christ should not need to be a widower for want of such a visible Church as P. B. is of, being but of two hundred years standing: But the v inference he maketh with a promise, and that is unless I hold the Church of Rome a true Church; I hold not the Church of Rome a true Church nor never did: but this I hold, that the Church estate remained in or under the Roman deffection, the man of sin sitting in the Temple of God: so as Christ was not widower, though his Church was polluted and defiled kept under and suppressed, as it fared in like case with the spouse of Christ the Church, when she went a whoring from him and polluted 
Ezek. 23. 17. 30 14. 11. 26. Esay. 13.  herself, and had other Lords to reign over her: At length he turns his confutation into a quaere, and asketh how I dare separate from her; how dared he separate from the Church he was left a Member of, for which he was dealt withal by them; he may resolve the case himself: But for satisfaction to others in this matter, I shall give some account: Christianity and the estate of the Church I hold remained under the great defection of the man of sin; God in time called out his people Reve. 18. 4. The Waldenses first the Reformed Churches in France, Germany, Belgia, then came forth into freedom and purity in obedience to that call, and served God apart, as sometimes the Christians did leave the Church of the Jews.  
In Babylon is God's people, yea his people in Covenant, these words Reve. 4. 18. being the words of the Covenant jere. 31. So as the matter of the Church remaining, is clearly gathered from thence, none being the people of God in Covenant so, but only those of his Church, the Church estate and ordinances in some consideration there remaining, they coming out of her: to wit Babylon, they must come out of, and separate from the Church so either remaining so fare as concerns Member-ship: So as I might answer we separate from her, because we are so bidden by Almighty God, though in some sense the Church be there remaining: And if E. B. or any other would please but to mind M. junius, and Duplesis Lord of Mornay, as they do M. Rogers they might learn this, at least they might see that such an opinion is neither singular nor new: to further his daring question touching separation, I say separation is total. For it is in part: E. B. professeth total separation from Rome and England which he accounteth on: but he is nothing true to his principle, for all he casteth away the Baptism he received there; for why by like reason doth he not separate from the same Saviour and Redeemer Jesus professed by them? why doth he not renounce the Scriptures by them maintained? especially the Translation of them, this being an outward thing as is Baptism? why holdeth he with them the doctrine of the Trinity the two natures of Christ in one person? why observeth he with them the Lords day and retaineth their Marriages, and submitteth to Magistracy and government there? sure the man is partial; he practiseth but separation in part, though he profess total, he cometh much short of his own principle; and it is well he doth, for surely he ought but to separate in part from the evil of a person or thing, and so from the evils there: for so it is said, that ye partake not of her si●s, but of the virtues or good there; or in any what ever we may and aught, and it is as great an evil to separate from good that being of God, as it is not to separate from evil and sin.  
But he hath another daring quaere, how dare they set up a state before Christ come? They (the reformed Churches he meaneth) that are, he saith, but of two hundred years standing. To which I say it is likely they expect no such personal coming of Christ.  
And further I say if he please to look into the harmony of their Confessions they will inform him, and tell him the ground of their practice, not only in forsaking Babylon and coming out of the Church in deep defection: But also of their Congregating together and worshipping of God purely according to his word; And this not by way of new beginning either in regard of matter or form, but by way o● reforming themselves, being Christians, or baptised believers and so matter; and also there Congregated in regard of form, though in deep defection, and in a very corrupt condition: so as in regard of matter or form, there was no need of our Lord Christ Moses, or Elias, or a prophet from heaven personally to appear about the matter, for at the most they being baptised Christians: It is but a multiplying of congregations, which is sure lawful and ever was, and E. B. will not be against it. The whole answer to this daring quaere is but according to the injunction of the Apostle after the defection. Thes. 22. 15. Stand fast and keep the instructions yea have been taught by word or Epistle: the rest o● his exceptions I have replied unto in answer to R. B and so shall not trouble myself nor the Reader about them, but shall refer the whole matter to the censure of the Godly-wise.  
FINIS.   

ERRATA.  
Pag. 1. L. 11. for the. r. he p. 4. l. 9 for is said. r. I said. l 16. for where r. wherefore. l. 25. put out apart. p. 5. l. 7. for so before. r. see before. p. 6. l. 5. add to where might. he might, p. ● l. 33. for deection r. defection. p. 11. l. 1. for R. B. r. P. B. p. 12. l. 19 put out. r. no p. 1●. l. 33. for my. r. the p. 14. l. 33. for neither r. whither. p. 15. l. 4. add on ●. p. 20. l. 7. for matter. r. water. l. 33. to made add void. p. 21. l. 30. make a stop at the end of notwithstanding. p. 22. l. 6. for our r. out. l. 21. for written. r. writ. p. 26. l. 9 for that is. r. that dipping is. p. 28. l. 28. the end. 29. the beginning for all cases. r. a case. p. 29. l. 22. for dipping r. dip. p. 30. l. 8. for R. B. were. r. R. B. way. p. 31. l. 9 for slipping. r. skipping. p. 32. l. 5. for but something. r. but at something. p. 33. l. 6. put out. our blood. l. 11. for some r. son. p. 37. l. 14. for common. r. come upon. p. 41. l. 19 for nature considered, r. by nature considered p. ●●, l. 27. for or r. for p. 48. l. 19 for making r. mocking. l. ●8. for 〈◊〉 r. the same. p. 50 l. 31. leave out children in the p 51. l. 3. r. for it. l. 29 for and in. r. and o●.  
Courteous Reader pass by the escapes in correcting, and amend them with thy pen if thou please, Take notice that there is some mistakes in stops, and the quotations in the Margin are not placed even.