THE INFANT'S Advocate. Of Circumcision and Baptism on 

Jewish  
Christian   Children,  DEUT. 29. 11, 12. Your little ones— shall enter into Covenant with the Lord thy God. Origen. lib. 5. ad Rom. c. 6. Ecclesia ab Apostolis traditionem accepit parvulis dare Baptismum, quia essent in omnibus genuinae sordes peccati. 
By THOMAS FULLER, B. D.  
LONDON, Printed by R. Norton, for J. Williams, at the Crown in S. Paul's Churchyard. M.DC.LIII.   

To the Right Honourable, JAMES EARL of CARLISLE, my most Bountiful Patron. AND To the Right Honourable, LIONEL EARL of MIDLESEX, my Noble Parishioner.  
I Shall be censured for a Solecism, in Dedicating this my Infant's Advocate unto your Honours, not only for the meanness of the Present, but because the one of you being hitherto Childless, and the other not as yet Married, seem not so proper persons to be presented with such a subject.  
But give me leave to acquaint your Honours, that this my Treatise, Janus-like, looks backwards, and forwards; backwards to vindicate and assert the lawfulness of their Baptism which (now arrived at Maturity) were in their Infancy Baptised; and in this capacity your Honours have an equal concernment in this subject with any others.  
Forwards, to justify and avouch the acts of those Parents who hereafter shall fix the Sacrament on their Infant Children: Your Honours in Gods due time, may for the future be interested herein, a favour the more fervently to be desired from Heaven, both of you being the sole surviving Males of your Families; and the single threads whereon all the hopes of your Noble houses do depend.  
Give me Leave therefore who here am the Advocate to plead for the Baptising of others, to be also the Orator to pray for the Birth of your Children, till which time, may the blessings of the right and left hand plentifully fall, and peaceably rest on you both, which is the daily desire of  
Your Honour's most obliged and humble servant THO. FULLER.   

To the Right Worshipful, Edward Palmer, Henry Wollaston, and Matthew Gilly, Esquires; John Vavasor, Francis Bointon, Gent. with all the rest of my Loving Parishioners in Waltham Holy-Cross.  
WHen I consider the many worthy works which had their first being within the bounds of this our Parish, I may justly be ashamed, that my weak endeavours should be borne in the same place.  
For first, the book of Mr. Cranmer (afterwards Archbishop of Canterbury, and Martyr) containing the Reasons against King Henry the 8th his Marriage with Queen Katherine Dowager, was compiled in our 
* Fox Acts and Monuments, page 1860.  Parish, whilst the said Cranmer retired hither (in the time of a Plague at Cambridge) to teach his Pupils. Thus did Waltham give Rome the first deadly blow in England, occasioning the Pope's primacy to totter therein, till it tumbled down at last.  
The large and learned works of the no less Religious than Industrious Mr. Fox in his book of Martyrs was penned here, leaving his posterity a considerable estate at this day possessed by them in this Parish.  
What shall I speak of the no less pleasant than profitable pains of Reverend Bishop Hall (predecessor in my place) the main body of whose Books bears date from Waltham.  
And shall my unworthy pamphlet presume to follow such able works from the same place? However seeing my public promise is solemnly passed to you, to Print the same (hoping some profit may thence arise to you and others) let it as a Page at due distance wait upon the works of those most eminent Authors.  
Some will say this your Infant's Advocate hath almost been as long in the breeding, and birth, as Infants use to lie in their Mother's womb; so many months hath passed betwixt the promise and performance thereof. But let none grudge the time if it appear at last in its perfect shape, coming forth soon enough for those who will reap benefit thereby; Too soon for such who will take causeless offence thereat.  
Some perchance will take exception at the plainness thereof which by me was purposely affected herein. It is a good leslon which may be learned from the mouth of a bad master, even Railing 
* 2 Kings 18. 27.  Rabshakeh, not to deliver a message of public concernment, in a language which a few Courtiers only do understand, but in a tongue whereby all the people on the wall may partake thereof. And seeing the generality of our opposers are unlearned, I conceived it my duty to decline all difficult words and phrases, that all might more easily and perfectly perceive the truth therein.  
Some perchance might expect a confutation of their practice which are rebaptized; a task needless for me to perform. For such repetition of Baptism will follow of course to be vain, if not wicked, unneedful if not unlawful; where the lawfulness and needfulness of Infant's Baptism hath formerly been proved. Baptism once well done on Infants, I may say, is twice done, which twice done is once ill done, namely when it is iterated the second time without any just reason for the same.  
What remains (dear Parishioners) but that I pray that my weak Preaching may be powerful and profitable unto you, that you may do and suffer cheerfully according to the will of God; Remember the addition of the name of your Parish, HOLY CROSS: It matters not though Cross be the surname, if Holy be the Christian name of our sufferings: whilst that God who sendeth them sanctifieth them unto us, which is the daily prayer of  
Your unworthy Pastor in Jesus Christ, THO. FULLER.   

TO THE CHRISTIAN READER.  
AMongst the many Lying Miracles reported by impudent, believed by ignorant Papists, in their Leaden Golden Legend; it is not the last, and lest what they tell of one 
* See Camden's Brittania, in Northampton shire.  Rumball (Son to an English King) whose Saint-ship in those dark days was superstitiously adored at Brackley in Northampton shire: Of him they report that he spoke as soon as ever he was born, and professing himself to be a Christian already in his heart, requested (or rather required) that he might be Baptised, which done, he instantly ended his life.  
I know not whether to call this a Child's fable from the subject, or in the 
* 1 Tim. 4. 7.  Apostles language, an old wife's fable from the inventors thereof: Otherwise, were this true, and all children like him, this our Infant's Advocate were utterly useless, and our pains for the present altogether superfluous, which now we believe and hope may be profitable for those who cannot plead for themselves. For though I cannot with 
* Job 29. 15  Job be eyes to the blind, and feet to the lame; that is, relieve their poverty, out of a plentiful estate; yet I will endeavour to be a tongue to the dumb, and plead as well as I may, in their behalf.  
True it is, I must confess with that good 
* Jer. 1. 6.  Prophet, not in respect of my age (being past the vertical point thereof) but of my other infirmities, behold I cannot speak for I am a child, and if a child be advocate for children, the cause is likely to be poorly pleaded: However I will endeavour to supply in integrity, what I want in ability; and sometimes a cordial counsel, who zealously engageth for his client, is to be accepted for his hearty intentions and affections, though falling short of others in his performances.  
Indeed great is the multitude of pleaders, who have undertaken this cause, and truly the more the better, such the worth thereof to deserve, the weight thereof to require, many defenders against the fierceness and multitude of modern opposers. But here give me leave to bemoan a sad accident, that the council cannot agree amongst themselves how to manage their client's cause. Some found it on a Jewish ceremony of washing; others fasten it only on the ancient practice of the Primitive Church; others graft it on the Analogy of Circumcision; others bottom it on an implicit precept; others on express arguments in the New Testament. And which is the worse, many of these are not content alone to prefer, and advance their own opinion, except also they decry, and destroy, confute, and confound the arguments of others, by which discords, our adversaries in this point gain to themselves no small advantage.  
I am confident those our adversaries long since had wanted weapons, had not our friends furnished them with all manner of munition out of our own magazines. Yet dare I not challenge such pleaders for Infant's Baptism of disloyalty, as if they wilfully betrayed their trust herein; though I cannot excuse them for indiscretion, whereby they have prejudiced that cause, they endeavoured to defend.  
It would be well therefore for the time to come, if the assertors of Pedo-Baptism, on what bottom soever they builded, (store in this kind is no sore, and the firmer it is that stands on so many foundations) raise their own Reasons without opposing the arguments of others who agree with them in judgement, though going by different ways to the end of the same place.  
It is said of every Locust, that marched in God's Army they shall 
* Joel 2. 8.  not thrust one another, they shall walk every one in his path, on God's blessing; let the assertors of children's Baptism (what way soever they embrace for the proof thereof) proceed fairly and friendly in their own tract, and leave off justling those who go next to them in another path. Thus desiring, Reader, God's blessing on thy perusing my weak pains, I remain,  
Thine in Christ Jesus, THO. FULLER.   
THE Infant's Advocate.  

CHAP. I. Of Circumcision.  
What it was, on whom, by whom, and when to be administered. The Penalty of wilful Recusants there in.  
CIRCUMCISION was the cutting off of a skin, in those parts which nature hath covered with shame, which might be spared without danger of life, hindrance of generation, or visible deformity.  
The solemn Institution hereof we find Gen. 17. where it was commanded to Abraham and his seed; before which time (though allowing something Sacramental in the Tree of Life, Ark, etc.) the Church of God had (Sacrifices but) no constant and continuing Sacrament.  
This Circumcision is subject to many carnal objections, which corrupt Nature may urge against it. First, some accuse it as an immodest Ceremony; whereas indeed no such wantoness as such, who pretend to more modesty than God commands. If a strict enquiry should be made into their lives, it is more than suspicious, Eph. 5. 12. It would be a shame to speak of those things which are done by them in secret.  
Others are offended at such Cruelty therein exercised on a small Infant, as probably with the pain thereof, might drive it into a fever.  
It is answered, that was cruelty indeed which will-worship commanded superstitious Parents to afford to their Idols, when 2 Kings 17. 31. They burned their children in fire to the gods of Sephar Vaim: Call not Circumcision Cruelty, but what indeed it was, Mercy, Pity, and Compassion; that such who by nature were children of wrath, and deserved damnation, had by God's mercy, their sufferings commuted into the short pain of Circumcision.  
Besides, we are bound to believe that God doubled the guard of his providence, to preserve such infants as were ordered according to his command. Indeed if the Priests of Baal, who with knives, and lances cut themselves till the blood gushed out, 1 Kings 18. 28. I say, if such superstitious Bedlams, should have their wounds fester and gangreen, they died felons de se, and the Devils Martyrs; seeing God never required it at their hands. But if any infant miscarried under Circumcision, (the precedents whereof we conceive very rare) being a divine ordinance and injunction; the Parents might comfortably presume of the final good estate thereof; who rendered his soul in service to God's command.  
Come we now to consider on whom Circumcision was to be administered. These were all the males, and only the males of Abraham's family, Gen. 17. 13.  
All the Males 

1. Born in his house.  
2. Bought for money.    
In the latter observe a miraculous providence: How many of these persons being taken prisoners, and sold, like beasts in the slave-market, accounted themselves utterly undone for the loss of (the life of their Life) their Liberty? What sighing, what sobbing, what grieving, what groaning for their forlorn condition? But oh! Let them not sorrow that they are sold, but rejoice that Abraham hath bought them; How had they been undone, if they had not been undone? Sold under sin for ever, Rom. 7. 14. if not sold unto Abraham. See here in some cases it is better to be a good man's slave, than a great man's Son.  
Only Males.  
Object. How cometh it to pass that so many as amount to the half of reasonable ●ouls were excluded the Sacrament. If the Grecians Acts 6. 1. murmured against the Hebrews, because their widows were neglected in the ministration of Alms, had not the weaker sex cause to grieve and grudge at men that neither their widows, wives, nor virgins, were included in the administration of Circumcision? Besides, no Sacrament, no Salvation. Their not partaking of the sign, might cause them to suspect the substance, and question their title to Heaven and happiness.  
Answ. Before we come to the particular answer hereof, be it premised, that had God created at the first two distinct, and absolute, (as to the mutual dependence each on other) principles of man's being, the one male, the other female; and had they both, wilfully forfeited their integrity, than some necessity might have been pretended that to Re-covenant them both, both Sexes should have been signed with Circumcision. But Divine providence otherwise ordered the matter, only making man at the first, and woman of the man.  
This laid down, we answer to the Objection; though women were not formally, they were virtually circumcised in the males. What is done to the head none will deny done to the body; The man therefore being the head of the woman, 1. Cor. 11. such females as died in their virginity were circumcised in their Fathers; such as survived to be married were circumcised in their husbands; Their nearer relation (one flesh) swallowing up that, which was more remote in their Father. And thus all, though not directly, reductively Circumcised.  
It follows, by whom it was administered; this generally was the master of the family, Abraham Circumcised Isaac, Gen. 21. 4. As for Zipporahs' Circumcising her sons, Exod, 4. 25. in a case of extremity, and her husband's indisposition, it was an irregular act, not to be drawn into precedent▪ but to be recounted amongst those, which when performed are valid, but ought not to be performed.  
Come we now to the time, When; eighth day Here I will not search with some for a secret sanctity in the Number of eight, (as consisting of seven, the Emblem of Perfection, with the Addition of one, that is Entireness) lest our Curiosity reap what Gods wisdom never sowed therein. The plain reason is this. Before the eighth day, a child was not conceived to be consolidated flesh, but till then in the blood of the mother. And for the same cause, when a bullock, sheep, or goat was brought forth, Levit. 22. 27. Then it shall be seven days under the dam, and from the eighth day and thenceforth, it shall be accepted for an offering made by fire unto the Lord.  
Quest. What became of the souls of such infants, who died before the eighth day, and so wanted Circumcision?  
Answ. They wanted not Circumcision. For want is the absence of that which ought to be had; now there was no necessity of, (because no command for) their Circumcision, before that time; God the Grand Lawgiver, though tying others, is not tied himself to his Law: But can, and no doubt did, give spiritual grace to many infants, (chief if children of believing Parents) dying in their nonage, of their nonage, (before the eighth day) and incapacity of the sign of Circumcision. He who, Rom. 4. 17. calleth things which are not as if they were, can call children, which are, but are not circumcised, as if they were circumcised. And although properly, amongst men, they were not named till the eighth day, Luke 2. 21. Yet such infants, nameless on earth, might Phil. 4. 3. have their name's writte● in the book of life.  
An instance we have hereof plain and pregnant to such, who read the place without prejudice in David's child, 2 Sam. 12. 18. And it came to pass, on the seventh day that the child died: That is, seventh day à nativitate, from the birth thereof, as Tremelius expoundeth it; the more probably because no mention is made of any name imposed upon it. This child, besides the natural stain of original corruption, had also the personal blemish of adulterous extraction; And yet how confident David was of the final happiness thereof, appears by this expression, vers. 22. I shall go to him, but he shall not return to me.  
Let none strangle the life of so comfortable a passage, with too narrow an interpretation thereof, as if nothing therein were imported more than that David should die as well as his child. This had been but cold comfort unto him, and would never have invited him to such cheerfulness of spirit, so freely to have refreshed himself: Whose joy was founded on the comfortable assurance of his child's final happiness, and that one day they should both meet in Heaven together.  
It remaineth that we treat of the punishment on the refusers of Circumcision, expressed in these words, Gen. 17. 14. That soul shall be cut off from his people, he hath broken my covenant. A threatening capable of three several senses.  
1. Severe. 
That is, by the sword of Ecclesiastical censures; They shall be cut off from the visible congregation; they shall most justly (as the blind man was injuriously, John 9 33.) be cast out of the Synagogue, not to be restored unto it without their solemn and sincere repentance. Parallel to S. Paul's expression, Gal. 5. 12. I would they were even cut off that trouble you: Though both phrases by some Divines be expounded in a sense.  2. Severer. 
That is, the Magistrate shall cut them off with the sword of Justice, and as Capital offenders they shall be put to Death. In this sense, God had last used the same words, Gen. 9 11. neither shall all flesh be cut off any more; that is, their lives shall no more be taken away, by an universal destruction.  3. Severest. 
That is, they shall be cut off from the congregation of the righteous, by a final perdition of soul and body in Hell-fire.   
These three interpretations do not cross but crown one another, being no contradiction unto, but a gradation one above another. The Refuser of Circumcision, first shall be cut off by excommunication: that not causing his amendment, shall be cut off by the Magistrate, and the pain and shame of temporal death not reclaiming him, he shall be cut off with Eternal Damnation.  
Quest. Here is a heavy punishment indeed; But who is the person, on whom it is to be inflicted? It was the Disciples question to our Saviour, John 9 2. Who did sin, this man or his parents, that he was born blind? But here the question will be, who shall be punished, this child or his parents? seeing betwixt both Circumcision is neglected?  
Answ. First negatively, surely not the child, for it is said, He hath broken my Covenant. The Covenant may be said to be broken on him, but not by him, being purely passive therein. Were the child sensible of the benefit, by the having, damage by the losing thereof, and might it but borrow a tongue of the standers by, never was Rachel more impatient for children then this child would be importunate for Circumcision; Give me Circumcision or else I die. Now positively that the Penalty falls not on the child, but on the parent, plainly appears by God's proceedings, Exod. 4. 24. When he sought to kill Moses, and not his children for being uncircumcised. However if a child left uncircumcised by his Parents neglect, afterwards arrive at man's estate, and pertinaciously persist in the contempt of Circumcision, he equally entitleth himself to the fault, and is also liable to the punishment in my text.  
Quest. Seeing so sharp and severe the penalty, how came that suspension of Circumcision full forty years in the wilderness, Josh. 5. 7 to be connived at, God not only not punishing, but, (for aught appears in Scripture) not so much as reproving the same?  
Answ. In the first place I cannot approve the answer of S. 
* About the end of his first Book on the Galatians, Theodoret. 2. Quest. on Joshua.  Hierom and others, affirming that Circumcision was given to difference and distinguish the Jews from other Nations; and seeing no Nations were near them during their travel in the desolate wilderness, Circumcision was therefore purposely omitted. For (beside that sundry people, and particularly the Amalekites, dwelled in the desert) Circumcision was principally ordained, (not to be a badge of distinction, but) a Seal of the consecration of the Jews unto God. More probable therefore it is, that because the Jews during that forty years were always (though not actually moving) disposed to move at a minute's warning, when ever they received orders from the removing of the Pillar, God the Lawgiver dispensed with them to defer Circumcision, till they were fixed in a settled condition, affording conveniencies for the curing of that soreness, which otherwise by constant journeying would be chafed, and inflamed.   

CHAP. II. Circumcision considered as a Seal of the Gospel Covenant; and what spiritual Graces were conveyed and confirmed thereby.  
MAny behold Circumcision with a flighting and neglectful eye; as a mere legal Ceremony, an outward Type and shadow; having nothing Evangelical therein. But on serious Enquiry it will appear, to have a Gospel groundwork under a Ceremonial varnish.  
The clearing hereof is of great consequence to our Present Controversy: For if the Covenant of God made with Abraham at Circumcision was merely typical, than it died at Christ's death with the rest of the Ceremonies; But if it were a Gospel Covenant, than it descendeth at this day to all the faithful. It is our present endeavour to evince, this Covenant of Abraham was Evangelical, eternal, and hereditary to all the Faithful.  
For proof hereof take notice that God never made but two grand and spiritual Covenants: Though the latter hath been manifested by different degrees, and dispensations thereof.  

The old Covenant.  
1. Made with Adam and Eve, and (in them, as representatives) with all mankind.  
2. In Paradise, whilst as yet they persisted in their original innocence.  
3. On the condition, that they should observe God's law in refraining from the forbidden fruit.  
4. Promising to the observers thereof a perpetuity only in Paradise. Indeed some Divines say, (but they only say it) that Adam on his good behaviour should have been translated from Paradise to Heaven, but this is more than can be demonstrated from Scripture.   

The New Covenant.  
1. Made with Adam and Eve, and such only as should succeed them in the visible church  
2. In Paradise, after their fall, when the seed of the woman was promised to break the Serpent's head.  
3. On the condition, that with a lively faith they should believe in the promised seed.  
4. Putting believers into possession of a comfortable subsistence here, and the reversion of heaven▪ and happiness hereafter.   
This second, or New Covenant is the sole subject of our present discourse, which God made first with Adam without a seal, and now renewed it with Abraham, with a seal, when the sign of Circumcision was affixed thereunto.  
Here we must be cautious not to mistake the several declarations of this New Covenant to sundry person●, to be so many new distinct Covenants. For, afterwards the same was repeated to Isaac, Jacob, Moses, the whole body of the Jews at mount Sinai, Joshua, (I will never leave thee, nor forsake thee, a promise applied by the Apostle, Heb. 13. 5. to all Christians) David, and others. Yea, scarce any of the Prophets wherein this new Covenant is not reinforced. Now, suppose a man causeth his will (formerly roughly drawn up in paper) to be afterwards engrossed in parchment, then fairly to be transcribed in vellome, afterwards to be severally written in Roman, Secretary, Court, and Text-hands, so long as the same and no other legacies, are on the same terms bequeathed to the same, and no other legatees, all will acknowledge these no distinct Wills, but the same in substance, and effect. As here the same new Covenant, at sundry times, and in divers places was made to the Fathers, by the Prophets, and at last most plainly by Christ himself.  
Object. 1. If this were a new, or Gospel Covenant made with Abraham at Circumcision, than was there a third, and newer than this made afterwards to the Jews. For, so saith the Prophet, Jer. 31. 31. Behold the days come saith the Lord, that I will make a new Covenant with the house of Israel, and with the house of Judah.  
Answ. Nothing more usual, and obvious in Scripture then to call that new, which is renewed; especially if what was but dark and obscure before, hath the old impression set forth in a new and fairer edition thereof, John 13. 34. A new commandment I give unto you, that ye love one another; and yet this new commandment was from the beginning, John 2. 5. though lately almost antiquated, and obliterated by man's vindicativeness Christ Heb. 10. 20. consecrated for us a new and living way, yet is it the same with the Prophet's old path, Jer. 6. 16. traced with the feet of Adam, and Eve, and thorough which alone all the Patriarches made their passage into heaven, yet termed a new way (as a new Covenant) because after Christ's coming, more cleared, explained, and enlarged then before.  
Object. 2. It is improbable that this covenant with Abraham at Circumcision, should be, a Grace-Gospel-new-Covenant, because God four hundred years after, (namely Exod. 20. at Mount Sinai) gave the Law, or Covenant of Works, to the Jews the children of Abraham. Now God's mercy observeth a progressive motion, it doth, not (with the Sun on Ahaz his Dial) go backwards; but with the master of the feast, John 2. 10. He keepeth the best wine unto the last: They therefore in a manner degrade God's goodness, set it retrograde, who make his covenant with Abraham a new-covenant of Grace, when He gave an old covenant of Works so many years after it.  
Answ. They are much mistaken who account the Law given to the Jews, a mere Covenant of works, though indeed there was very much of workish-ness mingled therewith. The face of the new covenant at the giving of the Law, is dressed, I confess, in old clothes; many old forms are used therein, alluding to the covenant of Works made with Adam. Yea, the erroneous Jews (partly through their own Ignorance, partly thorough their Rabbins, and Pharisees false glosses thereon) mistook it for a direct, downright covenant of works, resting in the Rind, or outward Bark thereof, and depending on the performance of it for their Salvation.  
But let not this Covenant be denominated for the most, but the best part thereof, let it be expounded, (not as the blind Jews misinterpreted it, but) as God graciously intended, and the good Patriarches and Prophets wisely accepted it, for a covenant of grace, wherein Messiah (though obscurely) was tendered to such, who could not perform what the rigour of the Law required. There is one word in the second Commandment, which demonstrateth this Law, to have Gospel in the bowels thereof, namely the word Mercy, Exod 20. 6. showing Mercy unto thousands of them that love me and keep my commandments. Now Mercy is a Shiboleth which a covenant of works can never pronounce, as utterly destructive to the very nature thereof, and keeping commandments there must be taken, for such as desire and endeavour to keep them, though falling short of legal exactness  
But we leave the farther prosecution of this point to those learned Divines, who have written just Treatises thereof; conceiving it more proper for our present purpose, to prove this covenant with Abraham a new-Gospel-covenant; and the serious perusal of one verse, Gen. 17. 7. will afford us three arguments for the evincing thereof.  
And I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee.  
Hence we collect it a Gospel-Covenant.  
From 

1. The language, and expression of it.  
2. The continuance, and duration of it.  
3. The blessings, and benefits conveyed by it.    
For the language, and expression, the voice is the voice of Jacob. The speech agreeth thereunto (not to betray it as it did Peter to his shame, and sorrow, but) to discover this covenant to its honour, and our comfort, to be an Evangelical Covenant. That very phrase, to be a God unto thee, is a Gospel-phrase. Otherwise, how cometh he, who upon the breach of the covenant of works, was left our enemy, our enraged judge, to be a God unto us? I see here Matthew in Moses, the New couched in the Old Testament. Parallel is the expression, Mat. 1. 23. And they shall call his name Emanuel, which (being interpreted) is God with us. God with us, and to be a God unto us, differ something in sound, nothing in sense.  
Secondly, for the continuance and duration of it. An Everlasting Covenant, that with Adam was but a short-lasting covenant. Some conceive Adam never naturally slept in his Innocency, (accounting that caused deep sleep, Gen. 2. 21. before Eve her creation, supernatural) but forfeited his Innocency before night. As there be some kind of infects, (called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which, Naturalists say, survive but a day; so some conceive Adam's integrity of no longer duration And, though we dare not certainly close with their opinion (the Scripture not acquainting us with the date of Adam's perseverance in paradise) we may be confident, that covenant of works was of no long continuance before it was broken.  
This short-lived covenant thus expired, it was never revived again on the same conditions, but utterly extinguished. Yea, herein God magnified his mercy, that upon any terms he would treat with mankind, whom he might have condemned as incapable of any future contract, for once breaking of Covenant. Yet now he draweth up a second agreement with them, being a covenant of grace, and that everlasting; such his goodness, that, though we (if strictly examined) break it with him, he will not break it with us. I confess everlasting in Scripture is sometimes taken for long-lasting (in which sense the Hebrew tongue accepteth of an ever after an ever) but here it is taken truly for eternity, seeing, whom God loveth he loveth to the end, without end.  
The third argument to prove the evangelical nature of God's covenant with Abraham, is drawn from the blessings, and benefits conveyed thereby; whose size and measure is so great, they are only of a Gospel proportion, to be a God unto thee. Could lesse be said then this, so short the words? yet could more be said then this, so large the matter? All things herein are comprised, a promise to give repentance, faith, hope, and charity; patience in afflictions, preservation from, or in them, competency of outward maintenance, perseverance unto the end; in a word, grace, and holiness here, glory and happiness hereafter. How tedious are the instruments of our age (a span of ground being scarcely passed under a span of parchment) in comparison of the concise Grants of our ancient Kings, some of whose Charters contain not so many words, as they convey Manors therein. Yet even those Patents are prolix, if compared with God's Covenant in my text, to be a God unto thee, promising therein more, than what man can ask, or desire. God hath set us a pattern, therefore let thy words be few, Eccles. 5. 2. not to be babbling to him, in our prayers, seeing he is so plain, and pithy to us in his promises, couching all things in so short an expression.  
To put all out of doubt, this Covenant of Circcumcision made with Abraham and his seed, appears to be a Gospel Covenant, because S Paul so expoundeth it. If any scruple arise about the sense of a Law, to whom should people repair for satisfaction, but to the makers thereof, if alive. Thus on the emergency of doubts, about the nature of this Covenant, we may and must have recourse unto the Author thereof. Now the same spirit, who indicted Genesis by Moses, indicted the Epistle to the Romans by S. Paul, who plainly affirmeth, Rom. 4. 11. that Abraham received the sign of Circumcision, the seal of righteousness by faith.  
Object. It is strange to conceive how in that age there could be a Covenant of faith, the word faith appearing properly but once, Habac. 2. 4. in all the old Testament, (and once afterwards with a negation before it in reference to the Jews) Deut. 32. 20. Children, in whom is no faith: Seeing therefore such silence of faith in the Old Testament, (so frequently resounded in the New) this Covenant with Abraham seemeth suspicious, to be an old Covenant of Works, and to have nothing of Gospel therein.  
Answ. The word Faith only, not the thing signified thereby is wanting in the old Testament. What Christ and his Apostles call faith and believing, that the Prophets and penmen of the old Testament express by Trusting. The Religion and Creed of the Ancient Patriarches is briefly drawn up by David, Psal. 22. 4. Our Fathers trusted in thee, they trusted and thou didst deliver them; they cried unto thee, and were delivered, they trusted in thee and were not confounded. I will not say the Triplication of the word Trust, denotes their belief in the Trinity, Father, Son, and holy Spirit; but here it plainly appears, they had their confidence in, and dependence on God; (though then not so clearly revealed unto them) which showeth the sameness in substance of their belief with ours.  
Use. This serveth to confute such who account the Jews a mere husk, shell, and shadow of God's people; as if all the promises made unto them, merely terminated in temporal happinesses. Thus they feed the Jews bodies with milk, and fill their bellies with honey (even to a surfeit) flowing from the fruitfulness of the land of Canaan; whilst in the mean time they starve and famish their souls, excluding them as incapable of heavenly, and spiritual blessings.  
Their uncharitable error is grounded on this argument; because when their blessings are reckoned up, Deut. 28. 3. it extendeth only to the city, field, fruit of their body, ground, cattle, kine, sheep, etc. but no mention of their eternal beatitude hereafter in heaven. Yea, when Isaac cordially blessed Jacob, desiring no doubt to make the same as complete, as he could bestow, and Jacob receive, his expressions, Gen. 27. 28. amount no higher than to the dew of heaven, the fatness of the earth, and plenty of corn and wine. On the other side, when the Jews curses are solemnly pronounced, Deut. 28. 16. they are confined to city, field, basket store, fruit of the body, land, kine, sheep, etc. Here a deep silence of hell, and damnation, so that the smiles or frowns of God to the Jews, seem to reach no farther then to their well or ill being in this life.  
To this it is answered, first in general; by the same argument one may conclude, that under the Gospel no temporal, or outward happiness is promised to those that fear, and serve God,; because no expresses thereof (descending to the like particularities as in the old) are found in all the new Testament. I meet but with one in that nature (tendering an exact Inventory of earthly wealth) namely, Mark 10. 30. And the same hath bitterness as well as sweetness therein; save that the close thereof maketh recompense for all the rest. But he shall receive an hundred fold now in this time, houses, and brethren, and sisters and mothers, and children, and lands with persecution, and in the world to come eternal life.  
To come closer to their argument. Though generally temporal blessings are only expressed in the Old Testament, yet in and under them, is spiritual happiness contained. Thus when in the fifth commandment, long life in the land which God shall give them, is promised to dutiful children, eternity in heaven is included; and so did the judicious amongst the Jews always accept, and expound the same.  
Most true therefore is S. Paul's position, 1 Tim. 4. 8. Godliness hath the promise of the life that now is, and of that which is to come. But where hath it the promise of this life? Chiefly in the old Testament, where temporal good is largely, and clearly; spiritual, briefly, and dimly propounded. Where hath it the promise of the life to come? Principally in the new Testament, where spiritual blessings are fairly and fully; temporal, shortly, and slenderly presented. Stock thyself with the one out of the Law, with the other out of the Gospel, with both out of the Bible.  
So much for the Covenant made as inherent in Abraham's person; come we now to consider it as hereditary, and descending on his posterity. I could name the Castle, and rich Manor in England, which was settled by Patent from Queen Elizabeth on one of her Courtiers. But, when the Grant came to be examined under King James, those operative words, to him and his heirs, were found omitted in that emphatical place of the Patent, where the estate therein should have been effectually conveyed. Whereupon the Grant was interpreted merely personal, and forfeited to the Crown on the attainture of the foresaid Courtier.  
God maketh sure work in his Covenant of Circumcision. To prevent all miscarriages, and to entail the same on Abraham's posterity, how often doth he insert, and repeat him and his seed, Gen. 17? twice in the 7th verse, once in the 9th verse, once in the 10th verse, again, in the 12th verse, and thy seed after thee. If in after-ages a wicked son chance to descend from- Abraham, and the same prove a spiritual unthrift, yet God hath put it past his power to alienate the spiritual inheritance of the Covenant from his children, they shall not suffer for their father's default; the same being made over to Abraham and his seed; and now we come to show what persons are included within the compass of that relation.   

CHAP. III. Of the several Acceptations of the Seed of Abraham in Scripture.  
THe seed of Abraham as it occurs often in Scripture, so several are the senses thereof, and all of them worthy of our especial notice: But before and above all other Acceptions, know first it is taken eminently and transcendently for Jesus Christ, in whom all Nations should be blessed.  
Even this seed of Abraham was Circumcised, Luke 2. 21. Merely out of conformity, that Christ might show himself born under the Law, as sent not to destroy, but fulfil it. Indeed those few drops of blood, presumed shed by our Saviour at his Circumcision, might both in their own Preciousness, and God's Appreciation of them, have been satisfactory for the sins of all mankind. But a Testament was intended, by Divine Providence; and that could not be made without the Testatours Death, and therefore the very heart Blood of Christ, on the Cross, was adjudged necessary for man's salvation.  
So much for Abraham's extraordinary, come we to his ordinary seed. This either was immediately, or mediately begotten by him. We find eight sons of the first sort, namely, Ishmael begotten of Hagar, Isaac of Sarah, and six more, (see their names, Gen. 25. 2.) of Keturah.  
Object. How cometh it then to pass that the Apostle Paul, Gal. 4. 22. saith, Abraham had two sons, the one by a Bondmaid, the other by a Freewoman, omitting all the rest, as if no such persons in Nature.  
Answ. These two are mentioned eminently, but not exclusively of others. I will not say, because Keturah (though sometimes called the wife) is elsewhere, 1 Chro. 1. 32. styled but Abraham's concubine; therefore his Issue by her is left out by the Apostle; but because (though there was History of more, yet) there was Mystery but in these two sons of Abraham, whose two Mothers represented the two Testaments. Had Abraham afterwards begotten an hundred sons, they all had not amounted to the making of one Testament, (but were all reducible to one of the former Testaments, completed in Ishmael, and Isaac.)  
As for Ishmael, 
* In his Comment on Genesis, chap. 17.  Luther is peremptory and positive, that, (though the type of a carnal people) yet, in truth, his own person was saved; grounding his charitable opinion on that expression, because it is said of him, Gen. 25. 17. After death that he was gathered to his Fathers. A phrase in the same chapter spoken of Abraham, and not applied in Scripture to wicked men; though it is said of Ahab, 2 Kings 22. 40. (which amounts to the same effect) that he slept with his Fathers. I will interpose nothing to the contrary, but had been more confident of Ismaels' final happiness, had it been said of him that he was gathered to his father Abraham's bosom being a noted place, Luke 12. for blessed repose.  
Abraham's immediate seed were either such as were begotten, by him,  
1. In his life, or  
2. After his death.  
Of the former were Esau, and Jacob, both of them, being 15. years old, whilst Abraham was yet surviving, as may be demonstrated by the following Computation.  
1. Abraham was an hundred years old when Isaac was born, Gen. 21. 5.  
2. Isaac was forty years old, when he took Rebeccah to wife, Gen. 25. 20.  
3. Isaac was threescore years old, when Esau and Jacob were born, Gen. 25. 26.  
4. All which years cast up together, amount to an hundred and threescore years.  
5. Abraham, when he died, was an hundred threescore and fifteen years old;  
6. Ergo, Esau and Jacob were fifteen years old before Abraham's death; an Age capable of Instruction. Therefore when God saith of Abraham, Gen. 18. 19 I know that he will command his children, etc. to keep the way of the Lord. Esau and Jacob, his grandchildren were literally intended: The latter, no doubt, being as willing to learn, as his Grandfather Abraham was able and industrious to instruct him.  
Abraham's seed mediately begotten from him after his death, were either  
1. Literally and spiritually, as the believing Jews.  
2. Literally, and not spiritually, as the unbelieving Jews, of whose foederal right, largely in the next chapter.  
3. Spiritually, and not literally, as Proselytes, and believing Gentiles.  
Proselytes, or Advenae, were Aliens by extraction, and Jews by profession; and these again were either the Primitive Proselytes, or their successors in all Ages.  
By Primitive Proselytes I understand, those of Abraham's family when Circumcision was first instituted therein. These I may call the Founders of that Order, and the first stock wherewith that Society began.  
Amongst the succeeding Proselytes, we may take notice of two most memorable ●nd conspicuous accessions to their company. The one, when Israel came out of Egypt, and Gods miraculous hand made many Converts to their Religion; when besides the six hundred thousand Israelites, and their children, Exod. 12. 38. and a mixed multitude, went up also with them, and although this mixed multitude, Numb. 11. 4. afterwards fell a lusting, infecting also the Israelites therewith; and probably many of them then perished; yet certainly a competent Representation of Pious proselytes still continued in the congregation of Israel.  
The other remarkable Addition of Proselytes was Joshua 9 27. When the Gibeonites were condemned by Joshua to the servile work of the Temple, hewing of wood, and drawing of water; Whereby no doubt, thousands of them got the knowledge of the true God; and were therefore called Nethinims, people given over to divine service. Yea, what an estimate God set upon them, plainly appears, by his careful counting them, after their Return from the Captivity of Babylon, Ezra 2. 43. (with the children of Solomon's servants) in all three hundred ninety two.  
Besides these two grand and conspicuous Additions of Proselytes, there was scarce any Country confining on Canaan, (as some, a good way distanced thence) but now and then did drop in a Proselyte into the congregation of Israel; Rahab, the Hittite, Ruth, the Moabite, Naaman, the Assyrian, etc. And, (to show God stands as little on the difference of colours as Countries) Ebedmelech the Black-more, the Treasurer of the Queen Candace the Ethiopian.  
Indeed these Proselytes amongst the Jews, were divided into two sorts; some Proselytes of the gates, admitted only into civil society, and cohabitation with them: others called Proselytes of Justice, who did profess, and undertake all the Law, and these only we account the seed of Abraham.  
Secondly, believing Christians are the spiritual seed of Abraham, and are so generally reputed in the Scripture. These to be true born on both sides, must have,  
1. Abraham to their Father.  
2. Sarah to their Mother.  
When we see a child like unto his father we use to say of him, Thy father will never be dead whilst thou art alive: so Abraham surviveth, and Sarah is still alive in those, which John 8. 39 do the works of Abraham. What these works are, must be collected out of Abraham's life, who was, faithful to God, loving to his wife, tender to his children, equal to his servants, kind to his nephew, courteous to his neighbours the children of Heth, just in his bargains, valiant to his enemies; in a word, worthy in all his relations. Sarah likewise is exemplary for her duty to her husband and other feminine virtues, and all those are her daughters, 1 Peter 3. 6. which imitate the same.  
I need not be longer in so plain and pregnant a point; that believing Gentiles are Spiritually Abraham's Seed, so frequently inculcated by the Apostle in his Epistles to the Romans and Galatians, who were as mere Gentiles as we Englishmen are. Come we now to show, how far the Seed of Abraham Naturally, though not Spiritually, participate of the covenant in Circumcision, conceiving the clearing thereof, of concernment to our present controversy.   

CHAP. IU. That all visible Members of the Jewish Church had a foederal Right to the Sacraments.  
WE must carefully dinstiguish betwixt the reaping of spiritual Benefit by, and the having of a temporal Right to the Sacraments. It is confessed that the former belonged wholly and solely to the true Israel of God; but in the latter the worst and wickedest Jew equally shared with the best and holiest of that Nation, as all alike corporally descended from Abraham.  
For the proof whereof, in the first place it is worth the observing, how our Saviour in the same chapter, and discourse, namely John the 8th▪ affirmeth and denieth the wicked Pharisees to be, and not to be the Seed of Abraham.  
To be, verse 37.  I know that you are Abraham's seed, but you seek to kill me, because my word hath no place in you. 
Not to be, verse 44.  Ye are of the Devil, and the lusts of your father you will do. 
Here is no contradiction, but a consent, if the several respects be considered: By Pedigree they were; by Practice they were not; by Lineage they were; by life, they were not; by extraction they were, by conversation they were not the children of Abraham.  
Now to look only on the Jews in the first capacity, who are Israelites according to the flesh; we find S. Paul, Rom. 9 4. giving in an Inventory of their Privileges which amount to eight particulars; and it were high injustice in any Christian to deny the least branch thereof. Theirs were 

1. The adoption.  
2. The Glory.  
3. The Covenants.  
4. The giving of the Law.  
5. The service of God.  
6. The promises.  
7. The fathers.  
8. Christ conceived in the flesh.    
Herein the Apostle intendeth not only the elect Jews, but the diffusive body of that Nation. Yea, in this present point, with heaviness of heart, he sadly singleth out such Apostate Jew's, for whom verse 3. he desired in exchange to be accursed, and yet even to those did this survey of privileges belong.  
This is farther cleared by the acknowledgement of the same Apostle, 1 Cor. 10. 2, 3, 4. affirming that all the Fathers were baptised into Moses, all ate and drank of the same spiritual meat, and drink, yet adding afterward, that with many of them God was not well pleased.  
Lastly, it is evidenced by those frequent phrases in Scripture, wherein the disobedient Jews are threatened to be cut off from his people, and from God's presence. Levit. 22. 3. Such could not be cut off from spiritual holiness, or happiness, wherein they were never truly planted, and whereof never really possessed, but only from being outward members of that Church, which entitled them to a true right of the aforementioned prerogatives.  
Indeed one reason, which makes many men loath to entertain this truth, to allow a federal right to the worst of the Jews, is a suspicion, that the holding hereof will betray them to the dangerous opinion of falling off from grace, if that such who once were actually estated in such a Covenant-right, should afterwards make a final defection from the same. Now, as I cannot blame them to be jealous with a godly jealousy, and to decline what is introductory of so comfortless an error, as maintaining the apostasy of Saints: so I must condemn their over caution herein, to fear where no fear is. For, this federal right which the wicked Jews had, never stamped upon them any character of saving grace, but was only a right of capacity, putting them into an actual possession of the means, and a possibility of salvation itself, if not frustrated thereof by their own wilful default.  
Suppose now there should happen a Contest betwixt the worst of Jew's, and the best of Heathens, about their spiritual condition, should the Pagan be so presumptuous as to affirm himself equally advantaged to a capability of happiness with the Jew, the other might justly confute his impudent bragging therein, alleging that his extraction entailed on him, a right to Circumcision, with the Covenant therein, and all the promises thereto belonging.  
All will allow a real difference betwixt an Usurper, and a Tyrant (though both be bad) the former, invading what is none of his own, the latter abusing what is truly his. Now, should a Pagan, quà Pagan, pretend to the Covenant of Circumcision, he were guilty of notorious usurpation; whereas the wicked Jew too often tyrannically abused that Ordinance, having a right unto it, but making no right use of it. And, although some civil Pagans did outstrip many impious Jews in Moral performances, the Jews might thank their own laziness, falling so far short of the Mark, having such advantage at the starting, as a true right, and title to all God's Ordinances.  
This federal right therefore must not be denied to the worst of men, within the Pale of the Church, lest the godly receive prejudice thereby. The Story is sufficiently known of a landed Innocent, whose Estate some Courtier begged, on pretence that he was unable to manage the same. The Innocent being brought for trial into the Prince's presence, & questioned about his ability, returned this answer; My father being a wise man, begat me who am a fool, and why may not I who am a fool, beget a son, who may prove a wise man?  
To apply this story: Many now adays seek to disinherit wicked men of their Covenant-right in the Church, alleging their profaneness to be such, as doth disfranchise them of those Privileges. May not such wicked men, (fools in Solomon's phrase) plead for themselves; My father being a Saint begat me a wicked wretch, and why may not I beget a son that may prove a saint?  
See we this in Ahaaz, the posture of whose generation was such, that he was fixed in the middle betwixt Jotham his godly father, and Hezekiah his gracious son; he himself being the worst of men, 2 Chron. 28. ●2. Who in the time of his distress did trespass yet more and more against the Lord, mending for afflictions as a Resty-horse with beating, only the more untoward for the same. Yet this Ahaaz by his foederall-right, served to receive a true title to Circumcision from Jotham his father, and to reach the same to Hezekiah his son; though enjoying in himself no spiritual benefit thereby.  
And thus having concluded the whole Body of the Jewish Nation, comprehended within the compass of the Covenant of Circumcision, I proceed to show how the Jewish children at eight days old, were capable to covenant: A Point having more verity, than evidence therein.   

CHAP. V. The Grand Objection answered, drawn from the Incapacity of Jewish Infants to Covenant at eight days old.  
THE Goliath-Objection, generally brought against the Jewish children b'ing Covenanters, is taken from their seeming inability to perform the stipulation, or counterpart of a Covenant. Is not a child called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a word in his mouth, and Infants in the same sense from a negative in and fando speaking? Yea, so much as a child can speak, and so much as may be conjectured by his outward carriage, he maketh use of his negative voice, and remonstrates against the Covenant, as unwilling to receive the same, seeing every Infant may probably be presumed to cry as forced from him by the pain of Circumcision.  
In answer hereunto, first in general; It is enough to satisfy a sober soul, and content a modest mind herein, that God hath appointed such children at eight days old to be Covenanters, and that also nomine poenae in case the same be omitted. That God, who never calls any to any employment, but ever enables them for the same, at leastwise with such a degree of sufficiency which he is pleased to accept. Such as question the truth hereof, do tacitly, and interpretatively, charge God with want of wisdom in his proceedings. Let them whisper no longer, but plainly speak out, that He lacks discretion to manage his matters, Isai. 40. 13. Who hath directed the Spirit of the Lord, or being his counsellor, hath taught him? The proud objecters might well give him their advice, hereafter to choose wiser parties with whom to make a Covenant, than children of eight days old.  
What Charter hath this whole World to show for its being, other than God's bare fiat, Let it be. I have blessed him, (saith Isaac of Jacob, Gen. 27. 33.) yea, and be shall be blessed. God hath made eight-dayes-old-childrens Covenanters, and they shall be Covenanters.  
More particularly, to come to the Objection: I conceive the soul of an Infant may fitly be compared to the cloud which went before the Israelites, Exod. 14. 20. dark on the one side, but light on the reverse thereof. That part of the Infant's soul exposed to humane eyes, is dark and obscure, no abilities at all discoverable therein; whilst the bright side of Infant's souls is objected to God's eye, beholding in them what we cannot perceive.  
No wonder if men be nonplussed about the actions of Infant's souls, when every Infant is an heap of riddles cast together, whereof the least and lowest is too great, and high for man to understand. David ingenuously confesseth, Psal. 139. 6. that he was fearfully and wonderfully made. The fashioning of the members of his body being so strange a work in nature, that the knowledge thereof was too wonderful for him, and so high that he could not attain unto it. If he was posed with the cask, the case, and the shell, the admirable structure of a babes body, let it not seem strange to us to be puzzled with the operations of an Infant's soul, how the same is able to covenant with God.  
It passeth the skill of the greatest Divine, to clear and evidence the entrance of Original sin into an Infant's soul: Whose spirit, coming immediately from God, must needs be pure, and perfect like the maker thereof. Nor can this soul, thus pure in itself, be infected from the body, which being but a liveless lump of flesh is incapable of sin, especially so as to make an active impression on the soul. Soul, and body of Infants, thus being severally sinless, who can conceive that the union of two clean things, can produce one unclean? I mean, original corruption. Yet we all see by woeful experience, that Infants from their conception are infected therewith: That it is there we know, but how it came thither, God knows.  
If we cannot perceive the manner of sins poison, no wonder if we cannot conceive the method of grace's antidote in Infants souls. Let us allow heaven to be as incomprehensibly miraculous in healing, as hell hath been insensibly subtle in hurting the same. And, seeing God hath expressed thus much, that Infants are called by him to be Covenanters, let us with humility, and modesty believe them, to be enabled with a proportion of grace, to discharge their covenant in relation, though it transcend our capacity to clear all doubts, and difficulties, which may be multiplied about the manner thereof.  
In further clearing this Objection, know, that besides such graces which we are bound to believe in Infants hearts, they have three things else which assist them in this Covenant.  
1. Their Parent's faith tendering them to God.  
2. God's goodness accepting the tender.  
3. Their own actual performance of the Covenant, if living to years of discretion.  
First, their Parent's faith in tendering them. Appliable to this purpose is that expression recorded by three of the Evangelists, brought in a bed by four, who finding no door in the side (such the press of people) made one in the roof of the house, and let him down by cords into the room where our Saviour was. Jesus seeing their faith, Matth. 9 2. When Jesus saw their faith, Mark 2. 5. And when he saw their faith, Luke 5. 20.  
Two things herein are considerable; first, that the faith of the bearers was a motive, and inducement to our Saviour the more speedily with favour to reflect on this sick man. Secondly that the words their faith, are taken inclusively, taking in a fifth faith to the former four, namely the faith of Him, who lay sick on the Bed. However, here we see that the behest of friends, concurred to the expediting of his Cure, and (though let down but by four cords) he was lifted up into Christ's favour with a fivefold Cable of faith, which cannot be broken.  
Nearer is the Relation betwixt Parent and child, than friend and friend. When therefore a pious Father, Mother, or (best then, when) both, shall with the arms of their faith, offer an Infant (who indeed is a part of themselves) to God in Circumcision, this must needs be a main Motive (through God's mercy, and no otherwise) to induce Him graciously to behold the Present tendered unto Him.  
Thus the faith of Abraham and Sarah advantageth Isaac into God's love, the faith of Isaac and Rebeccah recommended and preferred Jacob at his Circumcision into God's favour.  
Secondly, at Circumcision the child's weakness to covenant is assisted by God's acceptance thereof. That is well spoken, which is well taken. How simple and slender soever a child's performance is at Circumcision, how low and little soever his faith is, God stoops (such his gracious condescension) to take it up; He makes, (as I may say) a long arm, to reach a short one, and so both meet together.  
Lastly, this strengtheneth the Covenant then made by the child, that afterwards, if arriving at years of discretion, he publicly ratifieth, and confirmeth the same with his own actual faith, evidenced to others in his pious conversation. Men used to say of Plato his Scholars, That their Master's Precepts, did freeze in them, till they were about fifty years old, and then began to thaw in them, till the day of their death, meaning that the good counsels he gave them made no visible impression on the amendment of their manners, till the heat of their youth was overpast, and they come to their reduced age. Circumcision, may be said to freeze in Infants, as to any eminent outward effect thereof, during their Minority, the vigour and virtue thereof is dormant, and seemingly dead in them, but when come to the use of Reason, than it raiseth and rouzeth itself, namely when the Party makes good the Covenant, made by him before, and then the strength of that Sacrament had a powerful influence on their souls all the days of their lives. And although there ought to be no iteration of outward Circumcision, which done once, is done for ever, yet inwardly to circumcise their souls, was the daily task of all devout Jews, and aught to be our constant employment, and a word or two briefly of the nature thereof.   

CHAP. VI Circumcision considered as a sign, and what Mysteries were signified therein.  
THe Principal Mysteries couched under Circumcision, as a sign, are reducible to seven particulars, 1. That our carnal corruption may be spared. 2. Cannot be cured. 3. Must not be covered. 4. Must be cut off. 5. This cutting off must be timely. 6. Must be total. 7. Will be painful.  
1. May be spared. Listen not to the suggestions of Satan, persuading us, that sin, by long custom, is grown so essential to our souls, as if our minds should be maimed, and faculties thereof be crippled, should corruption be taken from us; Wherefore laying aside (saith James 1. 21.) all filthiness and superfluity of naughtiness, not that we may still retain in our hearts so much wickedness, as shall fill them, (only parting with that which runneth over) but all natural filthiness is superfluity, it may be spared.  
2. It cannot be curred. What is capable of Cure, must have some soundness (though more sickness) therein; for Nature distressed, but not wholly destroyed, is the subject of Art, which must have a sound bottom, or foundation to work upon. If therefore there were any thing good in our natural corruption, there were some hopes of amendment in the rest. But what saith S. Paul, Rom. 7. 18. For I know that in me, (that is in my flesh) dwelleth no good thing. It cannot be cured.  
3. It must not be covered. The only way to make God hide his face from our sins, is for us to open, and not to hide our sins from him.  
4. Must be cut off. Dream not of curing a gangrean with a lenitive plaster. Hophni and Phinehas are too incorrigible to be amended with a few fair words. Say not to thy corruption, as Eli to them, 1 Sam. 2. 23. Why dost thou such things? Nay my corruption, it is no good report I hear of thee, etc. All this is useless, no way but one, cut it off.  
5. The cutting off must be timely▪ Abel's sacrifice had 3. excellent qualities; Of what was first, 
* Gen. 4. 4.  fat, and 
* Heb. 11. 4.  faithful. Our service of God ought to be early; defer it not above eight days, that is, do it as soon as it is do-able without danger. Indeed the longer Circumcision is delayed, the greater will be the pain thereof. Witness the Shechemites, circumcised in their full strength, Gen. 24. 25. And disabled by the Arrears of their pain, to defend themselves though three days after.  
Too blame they, who put off the circumcision of their hearts, and on frivolous pretences defer their Repentance. We read of 
* Harpsfield in his Eccl. Hist. saec. dec. 5. p. 625  Thomas Bourchier, Archbishop of Canterbury, that the Pope dispensed with him by reason of his state Avocations, and other impediments, to perform his prayers (which ought to be in the morning) in the afternoon, on condition they were done before night. But many men through their laziness, give liberty to themselves to put off their setentance, which ought to be in their youth, to their declining Age, conceiving all will be well, if it be but done before their Death. Whereas indeed soul- Circumcision aught to be timely.  
6. Must be total. Jewish Circumcision, say the Rabbins, consisted of two principal parts.  


1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The cutting off  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The casting away   of the forekin.  
The ruins of the latter Custom, remain in Zipporahs' behaviour, Exod. 4. 25. though distempered with passion, she might over act her part, when casting her sons foreskins at her husband's feet, and both are spiritually united in our Saviour's Precept, Matth. 5. 30. If thy right hand offend thee, cut it off, and cast it from thee.  
7. Will be painful. Such therefore as indulgently hope of themselves, that they have circumcised their souls, and yet can never remember that they offered any violence to their own Nature, never put their selves to any pain in curbing their corruption, may justly suspect their spiritual condition. Had ever any a Tooth drawn, and was insensible thereof? Surely such Incisions into our souls, with the lancers of true repentance, leave an indelible impression behind them, and that pain too probably, was never at all endured, which so soon is wholly forgotten. It is to be feared rather; the pain will prove insupportable unto us, some counsel therefore will be good to mitigate the same. Surgeons, when forced to cut off a limb, generally use two ways to ease their Patient. One by casting him into a sleep, lately disused because dangerous, sleep being so immediate a donative of God himself, (Psal. 127. 2. For so he giveth his beloved sleep) that humane receipts for the same, either under, or overdo the work. The other by stupifying, and mortifying by degrees the part to be cut off, so to render the party less sensible thereof. The same way is prescribed us by the Apostle, Col. 3. 5. Mortify therefore your members which are upon the earth, fornication, etc. The torture will be intolerable to have our souls circumcised, and corruptions cut from us whilst we are in the full feeling thereof, and therefore ought it to be our endeavour by daily mortification to dull our sense of the same.  
So much of Circumcision; and now let us briefly recollect with the Reader, what progress we have made in the present controversy; and by what degrees we have proceeded. First, we have proved the Covenant made with Abraham at Circumcision and Evangelical Covenant. Secondly, that the same descendeth on all the children of Abraham. Thirdly, that all believing Gentiles are Abraham's children. Fourthly, That eight-dayes-old-jewish-childrens were accepted of God as capable to covenant. Come we now to show that Baptism with Christians, is what Circumcision was to the Jews; whence this will naturally and necessarily follow, that Christian children at the same age, have as much right to the one, as Jewish infants had to the other.   

CHAP. VII. That Baptism succeeds to all the Essentials of Circumcision.  
A Successor must be, as after in time, so really distinct from that, which precedes it; otherwise it is not the successor, but the same. Those, therefore, who endeavour to disprove Baptism's succession to Circumcision, by alleging many differences betwixt them, do our Work in desiring to destroy it, whilst the same differences are but accidental betwixt them.  
We shall first observe what such accidental differences are betwixt Circumcision and Baptism, and they will appear such as do not disessential the one from the other.  
It is remarkable that all the differences betwixt Circumcision and Baptism, are on the gaining side for us Christians, whose estate is not impaired, but improved thereby, Baptism being milder in the sign, freer in the time, larger in the subject.  
1. Milder in the sign; the Law saith, cut off, and be clean, which is Painful; the Gospel saith, wash and be clean, which is easy. At Baptism no violent Impression is made on the Infant, only a little water poured on his Face. Washing is so far from doing wrong even to a new born Infant, that his natural well-being cannot be without it, Ezek. 16. 4. When thou wast new Born, thy navel was not cut, thou wast not washed in water to soften thee.  
2. Freer in the time; Circumcision was confined to the eighth day, and those equally guilty who anticipated or protracted the same. God, in the Gospel hath left Baptism to the discretion of Christians, to accelerate or retard it, as they are advised by the child's strength, and their own conveniency: He hath given Parents as much liberty herein, as kind Elkanah allowed Hannah his loving wife, 1 Sam. 1. 23. Do what seemeth good unto thee. Presume we here that pious Parents will not create needless delays to Baptism their children, Ne quod differatur, auferatur, Lest God, in the interim, take their child away from them. In which case, as I will not be the Judge to condemn the Child; so should I be one of the Jury, I would not acquit the Father.  
3. Larger in the subject; Circumcision left out, a just half, or full moiety of Mankind, confined only to the Males; whereas Baptism takes in the weaker sex. Indeed we have but one woman, signally named, whom we find baptised; namely Lydia, Acts 16. 15. the seller of Purple, in Thyatira; But the precedents of more: And let the ensuing parallel in the same Chapter be observed.  Acts 8. 3. Saul made havoc, and haling men and women committed them to prison. Acts 8. 12. Philip preached concerning the kingdom of God, and they were baptised both men and women. 
See here the weaker sex jointly partake in persecutions, and (which was but equal) did also communicate in the comforts. It was just that those, who with men had drunk their share in the cup of bitter affliction, should also have their part in the cup of Sacramental consolation.  
Let none be troubled that only two places expressly mention the baptising of Women. For Scripture proofs are not to be taken by their number, but weighed in the balance; One witness from an infallible mouth is as valid as one thousand. Yea, one testimony of Scripture, coming from the Spirit which is 1 Cor. 15. 28. all in all, is as much as if all the Scripture, and every verse therein had avouched the same.  
Here let the weaker sex enlarge their gratitude to God, on this very account, that he hath cleared their title to this Sacrament in the Gospel; whose right to Circumcision under the Law was encumbered with some difficulty. For, suppose a Jewish woman distressed in conscience, and complaining that she was excluded the Sacrament of Circumcision, because not actually signed with it; and, suppose a Rabbin, or Levite, endeavouring to satisfy her by the answers Chapter 1. formerly alleged, (viz. that she was virtually, or reductively circumcised in her father, or husband) possibly all this might not pacify her mind; and, though such a scruple be but a mote in itself, yet might it prove painful in so tender a place, as conscience, the eye of the soul, is How thankful therefore ought Christian women to be to God's goodness, expressly admitting them to Baptism, and having equal right with men in that Sacrament.  
These three forenamed circumstantial differences between Circumcision, and Baptism, are not of such consequence, as to disessential them, or to make them distinct Sacraments; both remaining the same in effect, those accidental variations notwithstanding.  
For the like may be observed between the Passeover, and the Lords Supper, and those alterations also for the benefit, and behoof of Christians, the later being both cheaper in price, and freer in time then the former.  
In the Passeover, a lamb was offered; which, many Christians (such is their poverty) cannot provide for themselves; and rich men (such is their covetousness) will not provide for others. It is therefore commuted in the Lord's Supper, into a bit of bread, and sip of wine, which on easier rates may be obtained.  
Freer in time; The Passeover was but once a year, Exod. 12. 6. on the fourteenth day of the first month; In the Lord's Supper we are left at large, stinted to no time, 1 Cor. 11. 25. Do ye this as oft as ye drink it; we may take it for food, or for physic; when ill, to remove; when well, to prevent diseases; once a month, once a week if we will; always provided, that the frequent repetition of it hinder not the solemn preparation for it. But to return to Baptism, that it succee●● to all essentials of Circumcision, is proved by these Arguments.  

Either Baptism succeeds to the Sacrament of Circumcision, or else some other Ordinance doth succeed, or else nothing at all remains in lieu thereof: But that Sacrament root and branch totally extinguished in God's Church.  
But nothing else succeeds Circumcision; and that Sacrament is not abolished, but still virtually extant.  
Therefore Baptism succeeds in the place of Circumcision.   
The Major we presume of unquestionable truth, where the distribution is uncapable of any other member therein.  
For the first part of the Minor, if any other heir (besides Baptism) can be found out, let our Adversaries in this controversy assign it: What is the name, or the son's name thereof, if they can tell? surely no such successor to Circumcision can be produced.  
Now to maintain that Circumcision died issueless, and left no ordinance behind it of Divine institution, to inherit the power and place thereof in the Church, is what none ever defende●● For seeing Sacraments are the Pillars of the Church, supporting the whole fabric thereof; how much would it weaken the structure totally to take away one pillar, without substituting another in the place thereof?  
We proceed to a second Argument after this manner.  

If all such graces conferred on God's children in Circumcision formerly, are now bestowed on them in Baptism: Then (notwithstanding some accidental differences) Baptism succeeds to the essentials of Circumcision.  
But all graces formerly conferred in Circumon, are now bestowed in Baptism:  
Therefore Baptism succeeds the essentials of Circumcision.   
The minor, which (alone is questionable) may easily be proved: Graces in Circumcision are comprised in that expression, Gen. 17. 7. To be a God unto thee, whereof largely before; and the same is performed in Baptism; whein God solemnly contracts with his servants to receive them into his Covenant, and conveyeth unto them Grace necessary for their Salvation.  
But what need we more Reasons, when the very words of S. Paul, Col. 2. 11, 12. attest the same? In whom also ye are Circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the Circumcision of Christ; buried with him in Baptism.  
Christians are here said by Baptism to be spiritually Circumcised; and by the same proportion, the believing Jews may be said by Circumcision to be spiritually Baptised; such the affinity or rather the essential sameness betwixt these two Sacraments: Thus Solomon saith, Eccles. 1. 4. One generation passeth away, and another generation cometh, but the earth remaineth for ever: So one Sacrament of Initiation [Circumcision] passeth away, and another [Baptism] cometh; One Sacrament of Confirmation [the Passeover] passeth away, and another Sacrament [the Lords Supper] cometh; But the Church remaineth for ever.  
Ob. Baptism cannot succeed to Circumcision, because what succeedeth must come after in time, when its predecessor is departed: But Baptism for some years went abreast with Circumcision, both were set a foot together in Church practice. For Baptism was instituted in our Saviour's life time, used by his Disciples, John 4. 2. to the Jews, and enjoined immediately after Christ's Ascension, Mat. 28. 19 to be practised upon all Nations: Now Circumcision held in force many years after, see in Timothy (a Jew by the half blood) Acts 16. 3. was Circumcised by Paul himself. Wherefore Baptism contemporary ●●th Circumcision, could not be successor unto it.  
Answ. It is confessed, that for some years' Circumcision remained in the Church after Baptism was ordained. Have we not often seen the Moon shining in Heaven even after the Sun some hours hath been risen therein; But than she shines dully and dimly, with a faint and feeble light as conscious to herself of usurpation, and guilty of intrusion to the territories and dominion of the Sun; the Moon being only made to rule the night. So may I say there was a weak and wan appearance of Circumcision in the Christian Church after Baptism was ordained, and that for these two reasons.  
First, It was continued some time in the Church for the more decent expiring thereof. God would not have that Sacrament, which had lived so long in lustre, die in shame: And therefore it was thought fit, that Circumcision, as it began on a good man, so it should expire on a gracious Saint: Abraham being the first, and Timothy the last; whom we find Circumcised in Scripture.  
Secondly, God foreseeing what an advantage Satan might take, if his Church were left Sacramentless, to assault the same in the interval of the going out of the one, and coming in of the other (as Ahab was wounded, 1 Kings 22. 34. in the naked place betwixt the joints of his harness) would have his Sacraments (rather than they should fall short) one lap, and fold over the other, that both should be in being at once. Probably, had another government of the Church been prepared, and fitted; yea, and set up (rather two together then none at all) before the old one was demolished, profaneness, and damnable heresies, which we now behold, and bemoan, had not made their progress so fast, and so far into the English Nation.  
The result of all is this: Though Circumcision did for some time rather languish then live after the institution of Baptism; and for the Reason's aforesaid, was continued in the Church (used on Timothy not so much to sanctify him, as to satisfy his half-Countrey-men the Jews) yet soon after it decently expired, leaving Baptism to succeed in the Church to all the essentials thereof; amongst which, this was one of main importance, That as Children were admitted to Circumcision, so they should also participate of Baptism; Which by reasons out of Scripture, God willing, shall plainly appear.   

CHAP. VIII. What it is to reason out of the Scriptures; and what credit is due to deductions from God's word.  
WE do freely confess, that there is neither express Precept nor Precedent in the New Testament for the Baptising of Infants; and yet are confident, by necessary and undeniable consequence from Scripture it will be made appear to be founded thereon. Let us here premise and explain a practice of the Apostle Paul, as much conducible to our purpose. He coming to Thessalonica, Acts 17. 2. Reasoned with the Jews out of Scripture.  
Three things herein are considerable. First, being to prove, that this Jesus whom he preached was Christ, he neither did nor could produce a positive text of Scripture, wherein the same was affirmed syllabically, or in so many very words.  
Secondly, in proof hereof he did not bring bare reason, which would be but ineffectual; especially to prove that which was merely an article of Faith.  
Thirdly, in his disputing he made a wise composure of both, joining Scripture and reason together. Scripture was the Well, Reason was the Bucket, S. Paul was the Drawer.  
Paul's precedent ought to be followed by our practice herein. Scriptura non scribitur, otiosis: The Scripture was not writ for the idle, but the industrious. Yea, to what intent hath God bestowed reason upon us, improved in some with Learning and Education, together with the promise of his Spirit to conduct us into all necessary truth; but that we should improve the same in the serious searching of the Scripture?  
One main motive which induced Columbus to believe the other side of this Globe to be peopled with reasonable souls, and invited him to undertake the discovery thereof, was a firm apprehension, and belief, that God would not create so glorious a creature as the Sun to shine to Sea and Fishes alone; but that surely some men did partake of the benefit thereof. Is it probable that God would light the threefold lamp of reason, learning, and grace in men's souls, for no other purpose, or higher design, but merely that men should make use thereof in perusing of pamphlets, and reading the works of humane writers; chiefly in examining the word of God, with such consequences, which naturally may be extracted from the same?  
Some things are, in Scripture, as grass on the ground, which on the surface thereof, is apparent to every beholder; other things are, in Scripture, as mines, and minerals in the bowels thereof, no less the product of the earth than the former, though more industry must be used for the eduction thereof. Circumcision is of the first sort, obvious to a child that can read the 17th of Genesis; But he must be a 
* 1 Cor. 14. 20.  man of understanding, (which we all ought to be) to whom Baptism is visible by deduction from Scripture.  
See we here not only the usefulness and conveniency, but even the absolute necessity of the profession of Ministers; not only for the administration of Sacraments, but for the clearing those necessary consequences from Scripture, which at the first view are not apparent to every ordinary capacity.  
S. Paul saith, Rom. 12. 6. Let us prophesy according to the proportion of Faith. Now I believe it will generally be granted that by Prophecy here is meant the preaching of the word. Know then that the proportion of Faith, consists not in one, or some, or many, but is the result of all places of Scripture; the universal Symmetry of them all, concerning such a point which is treated of. Here then is the office of the Minister, to present to his people (in any matter necessary to be believed or practised) the sense of the Old and New Testament; This is sometimes not conspicuous in any one place, as being the collective, and constructive Analogy, amounting from many particular places compared together.  
Here, I say, the Minister's office is called upon; (in whom Reason is or aught to be cleared and strengthened by his learning) to manifest and evidence to the people of his flock, the rise and result of such deductions, how naturally and necessarily they flow from Scripture. This done, such of his flock, who of themselves could not see, will see when shown; who of themselves could not go, will go when led; enabled by God's blessing on his help, will both easily apprehend in themselves, and communicate to such in their family, such Scipture-consequences, which their simplicity could never first have found out by themselves.  
Then will it fare with such people as with the Samaritans, John 4. 42. who came to Christ, at the woman's invitation, but believed on him, not because of her saying, but because they heard him themselves. Unlearned people receive not such consequences for truths, on the credit of the Learning and Religion of their Minister, (though by his direction first acquainted therewith) but because that since they have been convinced in their own judgements and consciences of the truth thereof, as no doubt the Thessalonians were, when S. Paul (as is aforesaid) reasoned with them out of Scripture.  
But a greater than Paul is here to avouch this practice, even our Saviour himself; Who, being to confute the Sadduces, who not only denied the resurrection of the dead, but also that there was neither Angel nor Spirit, Acts 23. 8. (existing separate from the body) so that at death the souls of men expired, and were utterly extinguished. In refutation of which error, our Saviour reasoned out of Scripture, Mat. 22. 31. 32. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. God is not the God of the dead, that is, he is not God to that which is annihilated, and null in nature, but that thing must have an absolute being in itself, before it can be so related that God becomes a God unto it.  
This text in itself seems at great distance to prove the Resurrection, and never likely to meet the matter in controversy; unless Reason intercede to join them both together. The argumentation being thus framed, and that to which God pronounceth himself a God▪ hath a true & real existence. But God pronounceth himself God to Abraham, Isaac and Jacob, some hundreds of years after their death; Therefore Abraham, Isaac, & Jacob, had still a true and real existence. And thus an argument, which formerly was virtually in the text, is by the assistance of Reason actually extracted thence, and effectually applied to the preset purpose.  
Say not, Christ might have chose in the old Testament, more pregnant and pertinent places then this by him cited to prove the resurrection; as that Job 19 26. And though after my skin, worms destroy this body, yet in my flesh shall I see God: For, first it is presumption for any to teach Christ; which stone out of the brook to choose (as the smoothest, and fittest) when he is to encounter the Goliath of any error. Secondly, the Sadduces only allowing the Pentateuch, or five books of Moses; Christ worsted them at their own weapons out of that Scripture, which they acknowledged for Canonical; setting us an example by reason out of the Word, to prove those points which are not expressly contained therein.  
To conclude this point; when Eve was brought to Adam newly awaked out of his deep sleep, Gen. 2. 23. he gazed not on her as a stranger, but welcomed and entertained her with this cheerful and courteous expression, This is now bone of my bone, and flesh of my flesh; she shall be called woman, because she was taken out of man. So should Scripture behold those legitimate deductions, which by right reason, and lawful rules of Logic, are thence drawn, and derived, it would instantly own and acknowledge them for its undoubted issue and offspring; commanding them to be called Derivative Scripture, because taken out of the body and bowels thereof.  
Here I plead not for such violent and forced consequences, (bastards of men's brains) which some unjustly father on the Scripture, wresting it, 2 Pet. 3. 16. and not reasoning, but wrangling from it. Natural and necessary deductions, are by me alone intended; by which we proceed to prove, that Baptism is bottomed on Reasons out of Scripture.  
Here make we this motion to the Reader, and may he resent it according to the equity thereof. Though we propound, and he peruse these our reasons out of Scripture severally, our desire is they should all be compounded together, and jointly presented to his judgement. This desire proceeds not from any jealousy and suspicion we have of their invalidity, as taken single, but out of a confidence, that though they may be cavilled at (and endeavoured to be broken) as single arrows, they will be unbreakable to him who here may have his Quiver full of them. For as in a regular Fort, though single flankers thereof may be assaulted, yet the whole will be impregnable; wherein each part receiveth strength from, and returneth strength to another; so we conceiv though each reason severally may be subject to captious exceptions against it, yet the total sum of them all (besides many more which Godly Divines have and may add unto them) amount to the convincing of such as do not wilfully boult their eyes against the beams of truth.   

CHAP. IX. The first Reason for the Baptising of Infants, taken from the Analogy of Circumcision.  
THe first Reason for Infant's Baptism is grounded on proportion of Circumcision in this manner. If that the children of Jews were admitted to Circumcision, and thereby made members of the Church; the children of Christians ought to be admitted to Baptism, and thereby be made members of the same. But the children of the Jews were admitted to Circumcision, etc. therefore the children of Christians ought to be admitted to Baptism.  
Herein the Major which alone is subject to doubt and debate, may be proved by what formerly was explained, in Baptisms succeeding to all essentials of Circumcision.  
Object. To this your arguing from proportion of Circumcision is of no validity; yea, and of very dangerous consequence: For on the same account you may extend the Analogy to the reviving of all the Jewish Ceremonies, long since dead and rotten in the grave of our Saviour; Such Necromancy in Conjuring up the Ghosts of dead Judaisme, is unlawful of itself, and prejudicial to Christian liberty; should we be put under the Gospel to such slavish conformity, as to practise something parallel to each Ceremony in the old Testament.  
Answ. We confess this exception true and just, had Circumcision been but a bare Ceremony and no more; But Circumcision had in it more of what was Sacramental then Ceremonious. The Ceremonious part thereof is utterly extinct, and died Issueless. But the Sacramental or Gospel part thereof, as it contained an everlasting Covenant made with Abraham's seed; that is, all true believers, may be said to survive, in Baptism the true heir thereof; Sacramenta non moriuntur, Sacraments die not, (whilst the Church Militant is alive) nor is there any intervals betwixt them; Baptism immediately succeeding Circumcision, as is before declared.  
Proceed we to prove the former Argument with a new Syllogism; They who once in Circumcision were made members of the Church, and never since were solemnly outed of the same, remain still in the state of their membership: But Circumcised Children under the Jews were made members of the Church, and never since were solemnly outed of that condition; Therefore they still remain members.  
Here the Minor alone is exposed to suspicion of falsehood; and that only in the later part thereof: Now let the deniers of it assign the time, place, manner, and persons, when, where, how, and by whom they were cast out of that membership. Sure I am, seeing the old Testament leaves them in peaceable possession thereof; And no firm ejection of them appears in the new Testament; it must needs be some Apocrypha writing, or forged deed, which depriveth them of their true title thereunto, and tenure thereof.  
For the further clearing hereof, Let us suppose, a Jew about the time of S. Paul converted into a Christian, and soon after made father to a son. If this child in his infancy may not be admitted to Baptism, what cause had it no less justly then Grievously to complain? Might it but borrow a tongue from the standers by, how pathetically would it expostulate his condition? Alas, how sad is my estate? My father being but a Jew, was at eight days old made a member of the Church by Circumcision: His infancy was no bar and obstacle unto him, to render him uncapable of the Covenant. I had thought now my Father is turned Christian, that the Child should not be impaired because his father is improved? Is a Christians son found in a worse case than a Jews son was left? I thought the alteration of our condition by Christ's coming was to perfect not diminish what we had before? Christianity may be a good Religion for men to die in, but Judaisme was better for Children to be born in: We Infants who signified some. thing under the Law, are made cyphers under the Gospel, no notice being taken of us, until we are arrived unto years of discretion.  
This complaint might be largely prosecuted with more earnestness, but a word is enough, the rather if we consider what S. Paul saith, Heb. 8. 6. But now hath he obtained a more excellent ministry, by how much also he is a mediator of a better covenant, which was established upon better promises. What a Scale of melioration have we here, better, and better, excellent, and more excellent. But if Children since Christ's coming are excluded the Covenant, which were admitted unto it before, his is a less excellent Ministry, & he the Mediator of a worse Covenant upon worse promises, seeing the same is not extended now as formerly, to all ages, Sexes and conditions of people, (children, included under the Law) being omitted therein?  
Now though many Infants of Bethlehem, and the coasts thereabouts, Mat. ●. suffered for him, surely none suffered by him. But he continued their condition as good, yea, and bettered the same by his Incarnation. He who himself was a child, as well as a man, and a child before he was a man, did tender and improve the condition of children as well as of men; and leaving this we now proceed to a second Reason out of Scripture.   

CHAP. X. The Second Reason, drawn from the birth-holinesse of Christian Infants.  
OUr Second Reason out of Scripture, is bottomed on S. Paul's expression, 1 Cor. 7. 14. for the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were your children unclean, but now are they holy. Now because there is some difficulty about the meaning of the words, we will be the larger in explaining the same.  
It appears by the first verse in this chapter, that the Corinthians by letter had requested from S. Paul, solution and satisfaction to sundry Queries by them propounded: Wonder not that they, who 1 Cor. 1. 5. were commended by S. Paul to be enriched in all knowledge, should now desire further instruction. For first, they had all knowledge, but not all the degrees of knowledge. Secondly, they had all knowledge, in fundamental necessaries to salvation, not in all cases of occasional emergency, such as their questions were. Thirdly, grant that even in these, they had information before, they now sue for further confirmation from the infallible spirit of the Apostle.  
Alas, will some say for the loss of this letter of the Corinthians to S. Paul: Pity it was that providence did not transmit the same to posterity; How useful had it been for us if it had come into our hands? Let such know, first, this their letter was no part of Canonical Scripture, penned by a fallible Spirit. Secondly, we have still this letter in effect, because we have Saint Paul's answers to the questions therein. Thirdly, men generally are more curious to inquire about those parts of Scripture which they suspect to have miscarried, then careful to improve those which remain, and are sufficient for our salvation.  
Amongst these Questions, this was not the easiest, whether a believing husband or wife were to continue in wedlock with an unbelieving wife or husband, if by providence it so came to pass that one was an Infidel, the other a Christian. The Negative no doubt seemed probable to some, and on this account, that if he who is joined to an Harlot is one body, then by the same consequence, Idolatry being spiritual whoredom, Copulation with an infidel is unlawful, and infectious.  
But S. Paul in the foregoing verse determines the contrary; That in case the Infidel is pleased to dwell with the believer, they ought so to continue; rendering a reason thereof in the words afore alleged for the believing husband, etc.  
The words contain 

1. A Proposition.  
2. The proof thereof.    
The Proposition is reciprocal, it turneth and windeth backwards and forwards, the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; the proof thereof is in the ensuing words▪ else were your children unclean, but now are they holy. In the proposition the Cardinal word Sanctify, (as being the main Hinge whereon the same turneth) deserves our serious examination.  
Sanctified here is not taken, quoad personam, to enholy the party so, as to procure his or her eternal salvation. If the holy Triumvirate of Noah, Daniel, and Job, Ezek. 14. 20. could save neither son nor daughter, but their sole selves from a temporal destruction, much less can the sanctity of a Christian husband or wife, operate so effectually on his, or her Pagan Partner as to estate them in a saving condition. Indeed the wives holy conversation may be instrumental to her husband's conversion, 1 Pet. 3. 1. But it is God alone who sanctifies, in this high acception thereof.  
Sanctified then here is taken quoad usum, that is eousque, they are made holy so far in relation to Marriage, that the christian may have a lawful, and comfortable converse, and cohabitation in bed and board with the counter-Pagan. Thus all meats (though some of them formerly forbidden as unlawful by the Levitical Law) 1 Tim. 4. 5. are sanctified by the word of God and prayer; that is, the use of them is legitimated, and they made healthful to the bodies, and lawful to the souls of such praying Christians as feed upon them.  
See we here first, Grace where it came, did not always take one and all in a family; God in dispensing thereof, dealeth as Jacob did in blessing Ephraim and Manasseh, Gen. 48. 14. He crosseth his hands wittingly, taking a husband out of one house, a wife out of another; a wife out of one house, a husband out of another. The reason hereof, Mat. 11. 26. even so father, because it pleaseth thee, John 3. 8. the Spirit bloweth where it listeth. Thus Amos 4. 7. the earth is often checkered with moisture, and drought, with barrenness, and fruitfulness, the effects thereof; I cause it to rain upon one city and not upon another.  
Secondly, Hence we may learn, that Dominion is not founded in Grace: Had it been so, than the believing wives to unbelieving husbands, had a just title to deny any obedience, pleading that their husbands by their Paganism had forfeited all power over them; yet the Apostle, 1 Pet. 3. 1. enjoineth subjection, even to such husbands who did not obey the word, and who as yet were without the word.  
Lastly, and chiefly hence we observe, Mixed marriages made against God's will, do defile the Religious, but continued according to Gods will, do sanctify the profane person. Solomon may be a proof of the first, 1 Kin. 11. 4. not converting his Idolatrous wives, but perverted by them. Namely, because he crossed God's commandment, Deut. 7. 3. Neither shalt thou make Marriages with them; and the reason is added, for they will turn thee away from following me. And although the husband was doubly advantaged, both with his marital authority, and a good cause on his side, rather to prevail on his wife then to be imposed on by her; yet because there was Laesum principium, a fault in his first Match, the edge was taken off from all his arguments to her, and added to her arguments against him▪ making them by God's just judgement, twice more piercing and powerful to seduce him.  
Should then a Christian Man wilfully take a Heathen wife, he could not pretend that his Christianity should sanctify her Infidelity, so far as to make his bed and board comfortable and lawful unto him, because he crossed a positive precept, which enjoins the believing party if at liberty, 1 Cor. 7. 39 to Marry only in the Lord: The Physicians observe, that faults committed in the first concoction, are seldom amended in the second: such men had small hopes to better their condition by converting their wives after Marriage, who before Marriage ran so desperate a hazard against God's will in his word.  
On the other side, when mixed Marriages are continued according to Gods will, they do sanctify the profane person: I mean when both parties at Marriage were originally Pagan, and one of them afterwards converted to Christianity. In such a case a separation is not to be made, (as was done, Nehemiah 13. 30. when he cleansed the Jews from all their strange wives) but the Christian may continue in wedlock, with the Pagan, without fear of infection, and with a double comfort.  
1. That hereafter his, or her Pagan partner probably may be made Christian, verse 16. for what knowest thou O wife, whether thou shalt save thy husband, etc.  
2. That for the present the Pagan company is so sanctified unto him, or her, that all conjugal acts qua-conjugal may be performed betwixt them, without the least suspicion of sinfulness therein.  
Come we now to the proof of the proposition: else were your children unclean, but now are they holy: Not to speak of natural uncleanness (as alien from the purpose:) We will principally insist upon a threefold uncleanness mentioned in Scripture, with a holiness parallel thereunto.  
1. A Ceremonial uncleanness. Common or unclean, Act. 10. 14. Such uncleanness was now quite grown out of fashion under the Gospel. Ceremonial holiness, whereby things were legally purified from pollution, which holiness was quite out of date with the Jews, and never in date with the Gentiles when S. Paul wrote this Epistle.  
Such as understand, uncleanness or holiness in the Text, in this low acception of the word, under-shoot by much the true meaning thereof.  
2. A Spiritual uncleanness putting the person into God's displeasure, and a damnable condition. Spiritual holiness, which mounteth a man into the favour of God, and settleth him in the state of salvation.  
Now we have over-shot the mark, and are as much above the meaning of the Text. For no good parents can make their children thus holy, many of them being▪ humbled in Scripture, (as Eli and Samuel) with a profane issue which lived and died impenitent: It is an impudent slander, wherewith the Rhemists (in their notes on this text) charge us to maintain, that from these words we collect, the children of pious parents, to be so holy, as that they need no Baptism. Whereas indeed hence we gather, such children to be so holy, that they have a lawful right to Baptism. Which hath brought us to the third and last acception of the word.  
3. Sacramental uncleanness rendering the ● person unfit to partake thereof, and receive any benefit thereby. Sacramental holiness which entitles a child to a true right, to participate of those Initiating Ordinances of God, whereby he is made a member of the Church, and admitted to the means of Salvation.  
Now are we just level, and even to the sense of the words, and conceive our selves, to have hit the mark, or meaning thereof: And thus it is expounded by all our Protestant Divines. Musculus alone excepted, who (though otherwise a stiff Champion for Infant's Baptism) accounts the argument drawn from these words not cogent thereunto.  
Quest. If you call this Sacramental holiness, why do you confine the effect thereof to Baptism alone, & why are not the children of pious parents admitted also on their parents account without any further examination to the Lords supper, by the virtue of this (which you term) Sacramental holiness.  
Answ. It is the method of the Church, not to intrust a member therein with this second Sacrament, of confirmation, until first he hath given testimony of his good improving of his first Sacrament of Initiation. Besides, a child, while a child, is more properly a part of the parent, and may be said to trade under him. Whereas when grown a man he sets up for himself, and takes up a new stock, on his own account; This Sacramental holiness therefore estates a child in a real right to Baptism, and only in a capability of the Lords Supper in due time, except excluded thence by his own wilful unworthiness.  
Thus amongst the Jews every child▪ descended from Abraham, might challenge Circumcision as due unto him, but could not so lay claim to the Passeover (of which some of his own intervening uncleanness might make him uncapable) except he was adjudged fit by such, whose place was to search into people's purity, who were to partake of the same.  
The main observation is this, Such as are christianly extracted, though but by the half blood, have a whole right to the Sacrament of Baptism, Rom. 11. 16. If the Root be holy so are the Branches. Say not in such mongrel matches, the root is but half holy, and therefore but semi-sanctity, is as much as comes to the share of the branches thereof.  
For herein the mercy of God is magnified, that whereas he might have made the child, as the conclusion to follow what was worst in the premises of either Parent, his mercy interpreteth all according to the better part thereof. What result could be expected from the joining of hot and cold but lukewarm? What product from the blending of white and black but a motley? What amounts from the mixture of light and darkness but twilight? but such is God's goodness to pass over and take no notice of the Paganism in one parent, whiles the child shall solely succeed to the purity in the other. Now if Christian children by the half-bloud be holy▪ how clear is those Infant's title Religiously descended on both sides? when Deus est in utroque parent, Let none be so cruel as to question their title to the Sacrament.  
IF any than ask, what advantage then hath a Christian, and what profit is there of pious parentage? We answer, much every way; chiefly because extraction from them entitles to the Sacrament of Baptism. They have also the benefit of their parents dry and wet prayers, (even before their conception) petitioning to God importunately, to make them be instruments not to People Hell, but Plant Heaven. When growing up, capable to learn, they have advantage of precepts (Abraham will teach his children) of good precedents, whiles the children of wicked parents see daily what they should fly, these see what they should follow; the advantage of correction moderately and seasonably used. All these are the sap which the root of holy parentage sends up into the branches thereof, though all of them too often prove ineffectual, and God (who finally saveth not children for their parent's sake, but parents and children for Christ's sake) justly condemneth many children of good parents, for neglecting all these precious advantages to salvation.  
To conclude. In the Low Countries, the eldest son of a Commission Captain, being born there whilst his father is in the service of the State, is by the courtesy of the camp, enroled in the soldiers list on his birthday, and by the allowance of the State, receives pay from the time of his nativity. In the Christian warfare, though Christ alone be our Captain, every common soldier (male or female) enlisted under him, derives this privilege to all his children; that from their very births they are thus far entered into the musterroll of the Church, as to receive pay; I mean the right, and title to the Sacrament of Baptism, as being by their very extraction, not unclean, but Sacramently holy.   

CHAP. XI. The third Reason, taken from the Holy Spirit, which is given to little Infants.  
THe Third Reason out of Scripture, is thus framed: Such who receive the Spirit of God may and aught to be Baptised; but infants receive the Spirit of God, therefore they may and aught to be Baptised.  
The Major hereof is in effect the words of the Text; Peter saith, Acts 10. 47. Can any man forbid water that these should not be Baptised, which have received the holy Ghost as well as we? Can he? that is, can he justly? can he lawfully? can he so do it, as to avouch it to God and man, when he hath done it? Though I confess too many de facto, do it now adays. Can any man? we can do nothing, saith the Apostle, against the Truth but for the Truth, 2 Cor. 13. 8. It is not strength, but weakness; for one to be able to do that which he ought not to do. Can any man? Be he an Apostle, or even Peter himself, MAN. He must be either worse than a man for his Envy, or less than a man by his Ignorance.  
The Minor remains to be proved, that Infants receive the Spirit of God, whereof we have two pregnant proofs, one in the old Testament, Jer. 1. 5. Before I form thee in the womb I knew thee, and before thou camest out of the womb I sanctified thee, and ordained thee to be a Prophet unto the Nations.  
Object. This sanctification of Jeremy, intends not such as accompanieth the salvation of the soul, but merely importeth a designation of him to the Prophetical function, with qualification for the discharge thereof. It is therefore impertinently alleged to prove, that Infants have the saving Spirit of God.  
Answ. It is confessed that Jeremy his destination to be a Prophet, was a principal part of his sanctifying here mentioned. Yet was it not the total thereof, as being but a sprig and branch of the same, which extended to Gods forming him according to his knowledge of approbation and hallowing him as yet unborn, to be his Saint and servant.  
The second instance in the new Testament is that of John the Baptist, Luke 1. 41. Leaping in his mother's womb at the salutation of the virgin Mary. Not that (as some have mistaken it) that than his Mother was first sensible that she quickened of him, seeing it was said before, vers. 36. This is the sixth month with her which was called barren; but as it is vers. 44. the babe leapt in my womb for joy, knowing and acknowledging Christ the Saviour of mankind, and transported with transcendent gladness for the same.  
Object. But Jeremy and John the Baptist, were Jeremy and John the Baptist, I mean, signal persons of extraordinary stature of grace, above the size of common Christians. Your Logic is but bad, if from the induction of two instances, you infer a general conclusion: As sound you might prove, that all David's worthies were equal in valour and atchivements, 2 Sam. 23. 19 unto the first three, as that all infants of God's children may for their abilities be matched with these two by you alleged.  
Answ. I grant no less, That these two instances were extraordinary: However thus much advantage we gain thereby, that they plainly prove the state of Infancy to be receptive of grace, and of ability to entertain the same. Let none look on Infants as so indisposed and unorganized by reason of their weakness, but that the lowness of their age is capable of the elevation to sanctity.  
Secondly, though we acknowledge such redundancy of the Spirit in the extraordinary and miraculous proportion thereof confined to a few persons, in Christ's and the Apostles time, yet we may no less truly then confidently maintain, that a sufficiency thereof as to salvation, is conferred on all God's servants now adays, as well as before; Nor is God's Spirit super-annuated with aged Naomy, Ruth, 1. 11. or grown so barren, or effete, but that it is still procreative, and produceth the effects thereof in God's servants now, as vigorously as ever before.  
Otherwise, most doleful, yea, indeed desperate were the conditions of God's servants now adays, if devoid of the Spirit of God, as to the essentials thereof, having now a fiercer foe and worse weapons to encounter him, than the Christians had in former ages: A fiercer foe, Satan himself growing subtler, with the addition of fifteen hundred years' experience; and crueler, Rev. 12. 12. because the shorter his reign, the sharper his rage: Worse weapons if we be left altogether naked of the offensive and defencive armour of the Spirit of God.  
And here I cannot but admire at the practice of some persons now adays, boasting of strange measures of the Spirit bestowed upon them (and we must needs believe them, for they say so themselves;) yea, such prodigious proportions thereof, whereby per saltum, they conceive themselves enabled for such offices, for which they were never fitted by their education. And yet the selfsame persons who are thus prodigal in the praise of their own perfections, assuming so much of the Spirit to themselves, are most miserably niggardly to others, and especially to Infants denying the least degree of the Spirit unto them.  
Whereas let matters be beheld with an unpartial eye, and it will appear, that it is more probable children should partake of the company of the Spirit, than men now adays: May it not justly be suspected, that the spiritual pride, uncharitableness, self-interest, sinister respects, cruelty, and oppression of many men do fright away the spirit from them, how highly soever pretending to holiness: whereas the mildness, meekness, silence, humility and patience of a child, may invite the society of the spirit the sooner unto it, and the Dove converse rather with Doves then with Vultures.  
To put all out of doubt, we can plainly demonstrate the fruits of God's Spirit and Sanctification in Infants, dying Infants, and therefore the root thereof must be granted to be in their hearts, which we thus prove.  

Whatsoever is saved is fully sanctified, for Ephes. 5. 5. no unclean person hath any inheritance in the kingdom of Christ.  
But many children (especially of Godly parents) dying children are saved.  
Therefore they are fully sanctified.   
He wants judgement that denies the Major or former part of the syllogism; And he lacks as much charity who questions the Minor hereof; otherwise Herod the cruel Tyrant, who killed only the bodies of the babes in and about Bethlehem, was all mercy to such Bloody Monsters, who (so much as lieth in their power) by this their Murdering opinion, Massacre the souls of so many Infants, depriving them thereby of salvation.   

CHAP. XII. The fourth Reason drawn from some degrees of Faith, conferred on little Infants.  
THe Fourth Reason out of Scripture is thus form; They that have some degree of Faith, may and aught to be Baptised; But Infants have some degree of faith;  
Therefore they may and aught to be Baptised.  
The Major is the very same with the words of the Scripture: The Eunuch asked of Philip, Acts 8. 36. See here is water, what doth hinder me to be baptised? Philip answered, if thou believest with all thy heart thou mayest.  
All the difficulty is in the proof of the Minor; For our Adversaries will say, if the Infant could rejoin with the Eunuch in the same place, I believe that Jesus Christ is the Son of God, than the [now most zealous] opposers would be the most earnest advancers of their Baptism.  
For the proof then of Infant's faith, let us bring another Reason, but still out of Scripture.  

Without faith it is impossible to please God, Heb. 11. 6.  
But Infants please God;  
Therefore they have Faith.   
Herein the Minor alone is dubitable, and may manifestly be evinced. All men I know are ready to pretend that they please God; And Hypocrites themselves most (odious unto him) as forward as any to claim this privilege to themselves. To put this therefore out of question, it matters not what men say, but what God says herein: We appeal to him (who best knows his own mind) and he hath judged this case already, That Infants please him.  
Say not if so small then, were they insensible of any benefit by the blessing? not conceiving the meaning of our Saviour therein.  
This appears by Christ's carriage towards the little children brought unto him in the Gospel; Concerning whose years be this premised, that though we have not the Register books of their several ages, yet we may conclude (at least some of) them no bigger than Babes. First, because called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by S. Mark 10. and judiciously rendered by our Translators, verse 13. young children, verse 14. little children; The diminution in the Original word, being equally appliable either to their age or stature. The same are termed by S. Luke 18. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and translated Infants, always used in Scripture for such as suck on their mother's breast. Secondly, they are said to be brought by their parents, as unable to bring themselves. Thirdly, Christ took them up in his arms, as not big enough to kneel down and be blessed, which otherwise was the posture of striplings upon the same occasion.  
That these little children pleased Christ, is proved by his expressions (the best interpreters of love or hatred in that heart which could not dissemble) concerning them, Mark 10. 14. Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God. Of Such, that is not only of those who are like unto these, (in which sense our Saviour might as significatively have said the same of Doves or Lambs, that the kingdom of heaven consists of such who are like unto them) but of these, and also of those who imitate them in their innocential qualities. Such make strange interpretation of the words, who exclude the Original, and only admit the Copy; let in such as are like to children, and shut out children themselves from the kingdom of heaven.  
Secondly, The complacency Christ took in these little children appears by his actions unto them, vers. 16. he took them up in his arms, laid his hands on them, and blessed them; See we such Infants were in a blessible condition.  
Here we distinguish between children's being sensible of the meaning, and their being capable of the benefit, by a blessing. Probably some of the smallest children here presented unto Christ, understood not our Saviour's language, nor the meaning of his gestures, until their parents afterwards interpreted the same unto them as they grew up in years. And yet such Infants might effectually partake of the vigour, and virtue of Christ's benediction. Thus as many though by natural defect they never had, or by sickness have lost their Taste, and by their palate cannot distinguish betixt sweet, bitter, sharp, sour, etc. (and consequently take no pleasure or delight in what they eat or drink) yet by the receiving thereof, may have their hunger and thirst satisfied, and their strength daily increased; So these Infants purely passive in our Saviour's Arms, brought thither without their knowledge, and blest there above their understanding, did nevertheless (some of them no doubt) really participate of the spiritual comfort which the emphatical blessing of Christ impressed upon them.   

CHAP. XIII. The fifth Reason drawn from the Malady of Original Corruption.  
THe fifth Reason out of Scripture may thus be contrived; They who are subject to the malady of sin, aught to partake of the remedy against it; But Infants are subject to the malady of sin; therefore they ought to partake of baptism the remedy against it. For the proof of the major or first part thereof, I appeal amongst Christians, only to the married; amongst the married, only to the parents of children. These cannot deny it, but that against their wills, as the unhappy instruments, they have derived corruption to their infants, as conveyed in the same charter of their being unto them.  
If any should be so senseless as to deny Infants infected with Original Corruption, the contrary will be sadly demonstrated by those several diseases, and death itself, to which they are subject, before they have or can commit actual sin. All will confess no suffering can follow but where sin hath gone before, and that Infants deeply share in sufferings, daily experience approveth. Some of them whilst they lie in the Cradle, how lie they on the rack? Such sighs, such sobs, such gripes, such groans, such convulsions, such distortions, enough almost to kill the hearts of the beholders, relating unto them, if all pity be not dead in them before: Nor can all the rending of the father's hair, abate the aching of the child's head, nor all the rain of the mother's tears, alloy the wind in the babes body. Quid teneri infantes in te committere tantum? quid pueri potuere. But these little Lambs wherein have they offended? Their hands did never hurt others, which could not help themselves: Their tongues did never lie, swear, etc. which cannot speak; Their feet were never swift to shed blood which cannot go. All these miseries, and death at last, falls often, on Infants uncapable of actual sin, because of the corruption of their nature wherein they were born and conceived.  
Seeing therefore Infants are subject to the malady of sin, what a cruelty were it for parents to leave them in this pitiful case neglecting the remedy for the same? By the Levitical Law, Exod. 21. 33. If a man shall open a pit, and not cover it, he was to pay the owner for the loss of those his cattle which fell into it: Parents having opened a pit of original corruption by the sinfulness of their nature, if they labour not to cover it again, as much as in them lies, by using the ordinance God hath appointed for the same, shall not the souls of their children, if finally falling into that pit, be heavily required at their hands? Yea, shall man be careless and cruel, where God hath been so kind and careful in his instituting of Baptism? Rom. 6. 3. That we may be Baptised into Jesus Christ his death, as it followeth vers. 6. that the body of sin may be destroyed, To conclude, Infants having the body of sin as well as adult persons, and Baptism being appointed for the destruction thereof, such parents are wanting to their own duty, undervalue God's ordinance, and are cruel to the souls of the flesh of their body that deny Baptism unto Infants.   

CHAP. XIV. The Sixth Reason, drawn from the constant Practice of Christian Churches in all Ages; what credit is to be given to a Primitive Custom.  
I Shall now be challenged by such, who herein dissent in judgement from me, for breach of promise, starting from my own principles; that having promised Reasons out of Scripture, I fly now to Church-Practice, and Ancient Tradition. Wherefore to vindicate myself, & (which is far more considerable) the Truth herein, I will first prove by God's assistance, by Reason out of Scripture, that the Practice of the Catholic Church, in all Places, and at all Times, (especially in such matters, wherein nothing appears contrary in God's Word) obligeth all conscientious Christians to the observation thereof. And in the next Chapter we will show, that the Baptising of Infants hath been the uninterrupted Custom of the Church.  
Be it premised, that if we look on Customs simply in themselves, we shall find them generally, like the men of Sodom, not ten good ones, amongst the many thousands of them. For what is Custom, but the practice of most men time out of mind. Now seeing most men, yea, all men by Nature, Gen. 6. 5. have the imaginations of their hearts evil, and that not for a day, week, or year; but, as the Text saith, continually; no wonder if Customs be commonly wicked. Yea, such errors, and vices, which at the first are soft, and supple, pliable to Reproof, and sensible of Refutation, contract an hardness, by custom, in continuance of time; yea, get an incrustation, and such scales over them, that they become impenetrable to Scripture and Reason brought against them. And as Lahan deceived plaindealing Jacob, in his Marriage, Gen. 29. 26. by pleading the custom of the Country, so it is confessed, that too many in all Ages, in matters both of faith and fact, have alleged Custom to Patronise their erroneous opinions, and injurious practices.  
But all this ought not to beget in us a neglect of such Customs, which like Melchisedec, are Heb. 7. 3. without father, without mother, without descent; whose first original cannot be found out; as practised in the Church, time out of mind; no remembrance, or record extant to the contrary. Now as Melchisedec, in the same place, is said to have neither beginning of days, and what necessarily followeth thence, nor end of life; so it is but just and equal that such Ancient Customs in the Church, which never had memorable Rise, should never have Fall therein; but that such which probably began at the first, should constantly be continued till the last coming of our Saviour.  
Here I plead not for such misshapen Customs, which either run up all in length, narrow, and slender, which (though long in use) never extended to any wideness in the Christian World; or else so low, and thick, they only spread in breadth, (as many Popish Customs, generally, but not anciently used) but never shot up to the just stature of Primitive Antiquity. We only defend such wel-grown Customs which I call square ones, (the form of firmness and stability) whose height and breadth are well proportioned, put in ure by Christians at all times, and in all places; conceiving we can demonstrate it, by reason from Scripture, that such Customs must be presumed, grounded on the word and will of God.  
For proof whereof we produce God's promise, and Lo I am with you always unto the end of the world, Amen. Mat. 28. 20. Every operative word herein deserves our serious consideration  
I am with you unto the end: I am, A verb of the present, joined with words of the future tense; to show Gods Instantaneous assistance in every moment of extremity, Psal. 46. 1. God is our strength and refuge a very present help in trouble.  
With you: This cannot be meant only of the Disciples personally, none of them living to the end of the world, seeing John himself, (the survivor of the whole Jury) died about the year of our Lord▪ 102. It is therefore meant extensively of the Disciples, as they were an immortal corporation. With you: Selves, and successors, persons, and posterity. As Christ: John 17. 20. Did not pray for these alone, so here he did not promise to these alone; but to them also which should believe on him through their word.  
These words, To be with you, import not only a promise of protecting them from all dangers, but also of directing them in all doctrines, necessary to be believed and practised for their salvation. And this promise being made not so much to the particular persons, as to the collective body of the Church, is not so effectually performed to every individual Christian, as to the Universal Church, which amounteth from them all.  
We confess that notwithstanding the foresaid promise of protection and direction, many good men have been guilty of great errors, and have also fallen by God's permission, and just punishment of their sins into grievous dangers. However Divine goodness so doubleth his Files about his Church in general, that he will not suffer the same to be universally infected in all Ages with any one dangerous Error. And therefore a Church Custom in all times and places, must be presumed conformable to the will of God, because were it erroneous, it were utterly inconsistent with that solemn promise which God hath passed to his Church, to be with them unto the world's end.  
Such who on the contrary side are highly opinioned of their private Judgements, and will not confide in the Universal Customs of the Church: I know not whether therein they do show more want of Charity in condemning so many Christians at once, or plenty of pride in overprizing their own judgements; or store of profaneness in doubting, yea, denying the performance of Gods promise so solemnly made of his protecting presence in the Church, who surely will dispatch and destroy an error therein, before it grow up to be so long lived as to become a Custom.  
What a high valuation S. Paul set on Church Customs, appears by his expression, 1 Cor. 11. 16. But if any man seem to be contentious, we have no such custom, neither the Churches of God: For the better understanding whereof, know that the Corinthians were guilty of an innovation▪ wherein they were an exception from the rule of the general practice in all Christian Churches: The Innovation was this, that their women used to pray uncovered, the men covered; that is, as it is generally interpreted, the women with short, the men with long hair. This ill fashion S. Paul confutes with several reasons drawn from the power of man over his wife, appealing also to natural decency therein. And at last concludes all with this close; But if any seem to be contentious, we have no such Custom, nor yet the Churches of God. As if he had said, could you Corinthians prescribe any custom, that in God's Churches grave and godly men and women have prayed as you do, the former covered the latter uncovered. Then should you allege much in your own justification. But I am confident on the contrary, that no such custom can be produced, and therefore your singularity, is condemned by the joint practice of all God's Churches against them.  
Object. These words, But if any man seem to be contentious, we have no such custom, neither the Churches of God; Import only, that God's Churches have no custom to be contentious: Christians ought to be of a quiet and peaceable mind, and not to delight in vain janglings and dissensions.  
Answ. This cannot be the meaning of the words: For was ever man so silly as to suppose and conceive that God's Churches should be so irrational as to have a ridiculous custom of being contentious? The Church is so far from having such custom (which is a habit resulting from many acts) that it condemneth each single act of causeless contention as wicked and ungodly. Yea, no civilised estate, though consisting of mere Pagans, ever had any custom to be contentious, or did ever delight in Barrettors: More than must be meant herein, that God's Churches had never any such Custom for the two Sexes so to pray as the Corinthians did, who herein ran counter to the Universal practice of Christianity; the Apostle naming Churches in the Plural, which are the single instruments (as the whole Church is the consort) all of them harmoniously agreeing in this custom, save only the jarring Corinthians, who are out of tune by themselves.  
If a Church custom carried weight with it in S. Paul's time, when amongst Christians it could not be above forty years standing; what a reverence is due to those customs which have continued in God's Church above sixteen hundred years, amongst which the Baptising of Infants is a principal; and if S. Paul's argument followed negatively, women ought not pray uncovered, because the Church hath no such custom; the consequence is no less strong from the affirmative, Children ought to be Baptised, because the Church in all ages hath had such a Custom; The proving whereof is the subject of the ensuing Chapter.   

CHAP. XV. The Antiquity and generality of Baptising of Infants, proved by the confession of Pelagius.  
DIvers Learned and Godly Divines, have undertaken, and performed this task, to prove the constant practice of Infant's Baptism in the Primitive Church, by the induction of the Authorities of several Fathers to that purpose. And as the Angels in jacob's Ladder, Gen. 28. 12. Some ascended, others descended upon it; so in this scale of authorities, some have deduced the practice downwards from Christ's time to our days; others by an inverted method have raised it upwards from our days to Christ's time, both by different motions meeting in the same point.  
It is our hap, like Ahimaaz, to be sent last on the same errand: the proof of this point. And although far be such arrogance from me as to hope with him to come first to our journey's end (and to do better than my betters have done before me) yet thus far will I follow the example of Ahimaaz, 2 Sam. 18. 23. To run by the way of the plain. Having to deal with people who generally are unlearned, & therefore the heaping of Quotations in unknown tongues, were probable to offend, and incense, rather than to edify and inform them, we will embrace the plainest way to make the Baptising of Infants appear an Ancient and general Church Custom unto them.  
This will be proved by the confession of Pelagius, when first we have given an account to the Reader what he was, when, and where he lived, and what opinions he maintained.  
He was a Britain by birth, flourishing about the year of our Lord four hundred & ten; a man of great learning, and greater parts, had the same been sanctified unto him.  
In the time of this Pelagius, only three parts of the world were known, Europe, Asia, and Africa; all which were traced with the feet of Pelagius, who though born in a corner of the World, quickly quitted his native soil, and enriched himself with the experience of Church-practice in all parts.  
In 

Europe where he was born in Britain, and where he lived a long time in 
‖ Augustine Epist. 95.  Rome itself, gaining there great acquaintance with Ruffinus) which may pass for the Epitome of the than Christian world.  
Asia, where in the Island of Rhodes, or thereabouts, he first scattered his dangerous Doctrine. Afterwards he went to 
‖ Augustine Epist. 92.  Jerusalem.  
Africa, where for some times he continued in Egypt, working himself into the familiarity of the learned men therein.    
Yea, it is laid to the charge of Pelagius, that to disperse his poisonous opinions with the more advantage, saepius mutavit loca, he often purposely changed the place of his habitation.  
Amongst the many dangerous doctrines which Pelagius maintained, we will insist on that alone; the confutation whereof, makes mainly for our present purpose. He defended that Infants were conceived and born without original sin, which came unto them (when growing in years) not from an inward principal of corruption, but from their imitation of outward ill examples presented unto them. S. Augustine undertakes his confutation, and amongst many other solid Arguments to that purpose, principally insisteth upon this, that it was the custom of the Church in all ages to Baptise Infants; which plainly proves that they were conceived in original sin. For that which is clean needs not to be washed.  
This Argument is often inculcated by S. Austin in several places, as namely in his 150 Epistle unto Sixtus.  
Likewise in his second book of Marriage and concupiscence, in the eighteenth chapter.  
Likewise in his four books to Bonifacius, and every where in his six books against Julian, one of Pelagius his scholars.  
Likewise in his first book of imperfect work against the same, chapter 48. 54. and 115.  
Lastly, in his second book of imperfect work, chapter 120. and 180. To spare making more instances, the matter being notoriously known to any, who have the least skill in the works of that worthy Father.  
Now how easy had it been for Pelagius to answer this argument, by denying children's Baptism to be a Church custom, had not his conscience been convinced of the truth thereof: How might he have rejoined, Original sin cannot be proved from the Baptising of Infants, which is but a modern custom, & an innovation in the Church of God. What the Sodomites said of Lot, Gen. 19 9 This one fellow came in to sojourn and will he needs be a judge? may be said of Infant's Baptism: This custom is new and novel, lately crept into the Church (as yet rather a sojourner, than an inhabitant therein) and must this regulate matters in a judicial way, so that arguments must be deduced from the same? Besides, I have been a Traveller, and have conversed with most Churches in Christendom, being born in Britain (a little world by itself;) I have been in the great world abroad: Jew and Gentile, East and Western Churches have I observed: Jerusalem that was, and Rome which is, so eminent for Religion, are places wherein I am well acquainted. This I know some Churches observe, others neglect, some use, others slight the Baptising of Infants. Nor can it be accounted a general custom of the Church which is but local, and partial, in a word, both NEW and NARROW, as neither coming down from Christ, nor extended over all Christendom.  
But Pelagius endeavoured to evade S. Augustine's argument by another device; namely, by pleading that Baptism was admitted to Infants, not to wash away their Original sin, but to bring them to the kingdom of heaven. A fancy which he was the first, and (he and his) the last to maintain it.  
The result of all is this; Seeing Pelagius was so great a scholar, knowing full well how to manage a bad cause to its best advantage; and seeing he was so great a Traveller, who had not eat his bread all in one place, but had roved up and down to know the customs of the Church, and yet seeing by his silence (urging nothing against it) and by his shifting (seeking otherwise to evade it) he acknowledgeth the truth of Infant's Baptism; we conclude the same in his days received for an Ancient and Universal practice of the Church. For why should he adventure the breaking of his bones, (or at leastwise the bruising of his flesh) by leaping out of the window, who hath a wide door set open unto him? Why should he make so poor and pitiful, so base and beggarly an escape, to avoid S. Augustine's argument against him (by forming a frivolous fancy of his own) who had a full, free, and fair passage at pleasure to go forth, durst he but have denied the Baptising of Infants to have been a general Church custom in his time?  
To conclude this point, the argument of Jephthah to the King of Ammon, carrieth great weight therewith, Judg. 11. 26. proving Israel's right to the Land which they possessed, and the Ammonites pretended unto: When Israel dwelled in Heshbon, and her towns, and in Aroer and her towns, and in all the cities that be along by the coasts of A●●on three hundred years, why there fore did ye not recover them within that time?  
In like manner may we urge it against the adversaries of children's Baptism. If the Ancient Church conceived the Baptising of Infants an usurpation, and encroachment, injurious and unlawful, why did not the Church of God in so long a time cast out the custom which made so unjust an invasion therein? For S. Austin lived about the fifth Century after Christ▪ when Pedo-baptism was in a peaceable passission of Church practice, and Pelagius himself (sufficiently impudent) was so modest and ingenious not to deny the same, though such a denial had conduced much to his own advantage.  
I have done, when I have told the Reader that S. Austin brought the Baptising of Infants as an argument to prove Original sin; and in our age (wherein Original sin is on aught to be granted by all) we allege the same as a reason to prove the necessity of Infant's Baptism; and surely so solid is the argument reciprocally, that both may be firmly grounded on the same.   

CHAP. XVI. The Grand Objection, drawn from the silence of Scripture herein, Answered.  
OUr Adversaries in this point, gain not a greater advantage against us amongst common people, then by urging of that, which indeed we confess, no literal precept or practice for Pedo-baptism in Scripture. By popular improving of which argument, they not only gain to themselves the reputation of a strict adherence to the Word, and will of God, but also asperse us with the dangerous imputation of will-worship, and Popish inclinations.  
Yea, which is more, they threaten us with a curse pronounced, Rev. 22. 18. If any man shall add unto these things, God shall add unto him the plagues that are written in this book.  
In Answer whereunto; In the first place we request our Adversaries to remember, that this place by them cited out of the Revelation, like a two edged sword, cuts on both sides; for it followeth immediately, And if any shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life. See here a curse incurred, as well by the defect, as the excess. And be it reported to our opposites in this point, whether denying such consequences, which infallibly flow from Scripture, be not taking away from the words, as well as mutilating, or abstracting the numerical words from the same.  
More particularly I answer; Baptising of Infants appears not to such who only read the Scripture, but is plainly visible to those who also search the Scriptures, (which John 5. 39 is the duty of all judicious Christians) as by reasons out of Scripture we have made it to appear.  
Here will it not be amiss to mind our adversaries in this point, that they account themselves concerned in conscience to believe and practise many things as necessary to salvation, which notwithstanding are built on the same foundation with the Baptism of Infants, namely not on the express letter of Scripture, but undeniable consequences arising from the same.  
But I conceive such instancing, though lawful yet not expedient, in this unhappy juncture of time, lest Satan get an advantage over us, for we are not ignorant of his devices; and lest such instancing, though intentionally good in us, prove occasionally evil to others, by casting scruples into men's consciences who are quiet, for the present. There needs more allaying of old, then raising of new jealousies in divinity, more needful to settle, then scatter men's belief, in our days, wherein so many deniers, and more doubters, in most Articles of Faith.  
Indeed the words of the wise, Eccles. 12. 11. are as goads or as nails fastened by the masters of the assemblies; But such builders must be wary, lest whilst they fasten one nail they do not loosen another.  
However to prove this point, I will embrace a way, as sure to clear the matter, and more safe, not having any dangerous influence on the times. This may be done by removing the instance, from our age; and fixing the same in the time of God's Church amongst the Jews▪ Now none will deny but that will-worship, or adding to God's Word, and his Service, was as utterly unlawful amongst them, as amongst us Christians; Yet the most religious amongst them, used that as their bounden duty, and necessary to God's service which hath no original expressly in the word of God.  
For proof hereof, we shall offer three things to the reader's consideration.  
1. Repairing to Synagogues amongst the Jews, was a necessary part of God's service.  
2. The same was not grounded on any express of Scripture.  
3. But consequentially on several places, prudentially joined together.  
For the first, It plainly appeareth by Christ's constant practice, Luke 4. 16. And as his custom was, he went into the synagogue on the sabbath day. As sure as a seventh day returned every week, so certainly did our Saviour visit the synagogue. It is also evident by the continual custom of all pious Jews, Acts 15. 21. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. To destroy these synagogues was accounted a wicked work, witness God's servants their passionate complaint, Psal. 74. 8.  
And again, to erect them was an acceptible act, alleged by the Pharisees as an argument to endeer the Centurion unto our Saviour, Mat. 8. he loveth our nation and hath built us a synagogue. Lastly, it was esteemed a heavy punishment, equivalent to our excommunication, John 9 2●. to be put out of the synagogue.  
Yet repairing to synagogues, or the erecting of them was not founded on any positive precept in God's word. Indeed the Tabernacle, and afterward the Temple, were of Divine institution where all males were commanded to present themselves thrice a year; namely at the Passeover, the feast of Trumpets, and Tabernaclos. But these synagogues (which I may term Chapels of ease, to the mother-Temple) no written law obliged men either to the founding or frequenting of them.  
Yet that the same was grounded on rational deductions from Scripture, may infallibly be evinced. The text saith, Exod. 20. Remember thou keep holy the sabbath day. And reason dictated unto them; First, that people's presence at public service was a principal part of sanctifying the sabbath. Secondly, that it was impossible for them to repair to the Temple, and return to their houses, such their distance betwixt them. Thirdly, therefore it was necessary some room of receipt should be provided, sequestered from common uses, wherein people should meet together. Lastly, another text affirming, That the Priests lips should preserve knowledge. It was proper for them, and the Levites dispersed in all Israel, on the sabbath, in the synagogue, to read Moses to the people. Thus we find the first foundation of synagagues, not on the floating sands of humane fancy, but firm rock of God's Word; Though not directly, yet by consequence collected from the same.  
In a word, as chambers and houses were for men's personal & family devotions, every day, or as oft as they pleased, & as the Temple was for the national service of the Jews, thrice every year, so Synagogues were interposed in the middle betwixt both; for Towns and Cities to serve God on the Sabbath day: the whole nation meeting thrice a year, every City once a week, as private persons every day, and as oft as they pleased.  
Suppose now that a Priest amongst the Jews, should press an obstinate Jew to repair to the Synagogue, how might he have returned this answer according to the Principles of our Antipedobaptists? I will go up to the Temple thrice every year, and there I will not appear emptyhanded: But I will not on the sabbath present myself in the Synagogue, which meeting is not JURE DIVINO, a mere civil institution, groundless on God's word; show me a place of Scripture enjoining my attendance in a Synagogue, and I will become your convert; Till which time I will not only myself refrain my appearance there, but will also account it will-worship, in all such as there assemble themselves.  
I believe not one of our Adversaries, in our present Controversy, which are ingenuous, but will condemn such a recusant, amongst the Jews, for refractory and obstinate: Yea, they will conceive him, if persisting herein, to deserve Church-censure, for his schismatical singularity. Yet give me leave with love, grief, and anger to say unto him, as once Nathan to David, thou art the man, in denying Infants Baptism, which (though not in so many words expressed) is by necessary consequence infallibly founded on God's Word.  
Now although I freely confess, no literal precedent of Pedo-baptism in Scripture, yet such an one therein is presented unto us, which although it will not confute our opposites, it will confirm us in our judgements; and though it be not able, Titus 1. 9 to convince the gainsayers, yet it will strengthen us in the Truth: When the principal is known of himself to be sufficient, any security with him will be accepted, and the following instance may be cast in, as over-weight, to such minds, who already have their full measure of persuasion in this point.  
Namely, when it is said, Acts 16. 15. Lydia was Baptised and her household: And again, Acts 16. 33. of the Jailor, was baptised, he, and all his, strait way. Also 1 Cor. 1. 16. I baptised also the household of Stephanas.  
For the Jailor; That Children (if he had any) were comprised under the expression, of all his, is sufficiently known by Satan's interpretation, Job. 1. 12. of God's commission, Behold all that he hath is in thy power; and Gods consenting thereunto, when permitting him by virtue thereof, to destroy all Jobs children. And whereas in the other two instances, the baptising of whole households are expressed, we must rationally conceive that some infants were amongst them.  
I must confess I can tell the time, when there were three households of young folk in the world (and then but three households of young folk in the world) namely, the three sons of Noah, and his daughters in law in the Ark, and yet not one Infant betwixt them all. But this was a rare and mystical accident: Again to hold the balance even, I can tell the time when in a large Country every family offered a firstborn, namely in Egypt, Exod. 12. 3. There was not a house where there was not one dead. Which S. Austin accounts miraculous, God purposely making every family fruitful, that it might yield a fit object for his own justice.  
But to wave these instances of extraordinary dispensation; take three houses together, indifferently numerous, such as those of Lydia, the Jailor, and Stephanas must be presumed to be, (considering the garb of that age, wherein most of men's movable wealth consisted in men and maid servants, with the children begotten by them) and it is utterly improbable but some infants will be amongst them. For a great family is like unto an Orange tree, which at the same time hath buds and blossoms and knobs, and green and half ripe, and full ripe Oranges on it all together. I mean, infants, children, striplings, youths, men of perfect, reduced, decayed ages.   

CHAP. XVII. An Objection Answered, drawn from the inability of Infants to repent and believe.  
ALthough we conceive this formerly satisfied, yet finding it to recur in our proceedings, we will repeat something in our larger Answer thereunto. We perceive many men infidels in the point of infant's faith, and do not believe that they do or can believe; whose distrust is principally grounded on these two causes; partly because infants cannot evidence their believing to others, partly because men cannot conceive the manner of infant's belief.  
To the first of these we say, it is injurious to conclude infants incapable of believing, because they cannot manifest it to others. On the same account, and with as much truth and right, one might deny reasonable souls to infants, because they neither do nor can make any expression thereof.  
Let matters be measured by outward appearance, and the young ones of bruit beasts, seem more rational, (though indeed it be but natural instinct in them) than any child whatsoever. A Lamb new weaned, and Chicken new hatched, know their Dam, can stand, go, do many things in order to their self-preservation better than a newborn infant, and yet no wise man will pronounce them more reasonable than a child.  
Yea, give me leave a little here to make an useful digression.  
There is no one mistake which hath betrayed men's judgements to more absurdities, in the points of Circumcision and Baptism, than a misapprehension in making the body the standard of the soul, and measuring the same by the proportion thereof. I am afraid there be too many, who conceive souls like the pipes in an Organ, some longer, some shorter, some lesser, some larger; and fancy degrees of their dimensions, variable with their ages. So that a newborn infant should have a small soul, a weaned child a soul somewhat greater, and so successively, that the souls of boys, youths▪ striplings, men, should gradually exceed one another in greatness.  
Yea, I am afraid, that some do farther extend this their false apprehension, even to imagine, that at the last day of Judgement, the souls of such who died in their infancy shall appear before God's Tribunal, little diminutive Spirits. This conceit makes men behold infants with disdainful eyes, accounting them but Ciphers, which signify but little in nature, and nothing in Religion. To rectify their erroneous judgements, let them know, that all reasonable souls as created by God, and first infused into bodies, are equal in their essence; and that something extrinsical and adventitious, causeth that grand disparity betwixt souls in their natural, moral, and supernatural operations.  
1. In their natural, as the wise man, and the fool are equal in their death, Eccles. 2. 16. so also in their birth, not only in the manner thereof▪ but in this respect of an adequation of all the essentials of their souls. The different tempers of their brains, and more or less perfect fabric of their bodies, differenceth them in their actions, who in their beings are alike.  
2. In their moral. That which makes the difference betwixt them is this▪ First, education bestowed on one more than another, whereby he arrives at a perfection above his equals. Secondly, Habits of virtues or vices, which one hath acquired more or less than the other.  
3. In their supernatural. Only the distinction ariseth from infused graces, more plentifully conferred on one than another, and from the holy improvement thereof, which one, frugal in goodness, makes above him which is an unthrift therein.  
Thus the species, or kind with all specifical perfections, are not partial to one individuum, to make that a favourite more than another, but all indifferently partake thereof: And as amongst the Israelites, Exod. 16. 18. all had their just omer of manna; so the man, yea the giant, hath no more of the reasonable soul than the Dwarf or the Infant, all share alike in the essence thereof.  
The same may be said of the souls of Children and men. The essentials of a child's soul are as large and ample to all purposes and intents, as that of a man. The housekeeper is the same, though penned for rooms he cannot make the like entertainment.  
Indeed we read, Rev. 20. 12. I saw the dead, great and small, stand before God: and the books were open, etc. But the inequality there, relates not unto their souls and the essences thereof, but to their conditions wherein they were estated when alive, Psal. 49. 2. Low and high, rich and poor together.  
What matters it then, though Children cannot discover, and though men cannot perceive their belief? It follows not but that God may see, what a child is not sensible of in itself nor others in it. God judgeth not as man judgeth, nor doth he see as man seeth. Man only beholdeth the outside of children's operations, loaden with defects arising from their bodily indisposition; Gods sees the heart, and (what mainly moveth therein) the soul, and (age being meetly circumstantial and accidental thereunto) it maketh no odds at all in God's discovery therein, who can see in them that belief, which we cannot behold.  
But suppose the worst that Infants neither do nor can believe, yet this cannot be a bar to their Covenanting in Baptism, no more than it was to the Jewish children in Circumcision. Their tender age knew not what a Covenant with God meant. Nor had they feeling how thereby they were engaged to keep the Law; Nor understood what did belong to the inward Circumcision of the heart, yet were vouchsafed to be foederati cum Deo; So it can be no bar to the children of Christian parents to receive a seal of covenantship with Christ, albeit they at that time want reason to know the nature of a Covenant, nor how they put on Christ, nor what it is to believe, and to be washed clean from sin. There is no more absurdity or inconsequence upon one than the other.   

CHAP. XVIII. Other Objections Answered.  
THe Grand Objections thus cleared, such as remain will be easily satisfied, as followeth.  
Object. It is pride and presumption for any to account themselves fitter and forwarder for Baptism, than Christ himself was. Now Christ himself was not Baptised, Luke 3. 23. till he began to be about thirty years of Age, none ought therefore to prevent that date of time in their Baptism.  
Answ. Though Christ was not baptised till thirty years of Age, remember he was circumcised, Luke 2. 21. on the eighth day. Secondly, Christ was not Baptised out of necessity, (needing no soul-physick, who had no soul-sickness) but a voluntary design to Baptise baptism, and to give a sovereign virtue thereunto. Thirdly, Many of Christ's actions were for our instruction, not imitation. Christ presently after his Baptism fasted forty days, and forty nights, which the urgers of this argument will not pretend unto.  
Discover we here a corruption too rife in all our hearts: Such is the frowardness of our crosse-grained nature, that we lazily stand still and admire such actions of Christ, which we ought to follow, and vainly strive to follow those his actions which we ought to admire. Oh that we all would learn of him, Mat. 11. 29. to be meek and lowly of heart, to think more humbly of ourselves, and more charitably of others; I say would we could learn this thing of Christ, and leave such things to Christ, which were personal in him, and not precedential to us.  
Object. Had Christ in his judgement, allowed, and approved the baptising of Infants, surely he would have baptised such children, which, Mark 10. were brought unto him, whereas his omission thereof, plainly argues Christ's disaffection to the same.  
Answ. Christ in his own person Baptised none at all, as we read, John 4. 2. an office improper for him to perform. How unfit had it been for our Saviour thus to Baptise those Infants, I Jesus Baptise this Infant into the Name of Jesus? If S. Paul accounted it beneath his place to Baptise, 1 Cor. 1. 17. For Christ sent me not to Baptise, but to preach the Gospel: How much was the ministration thereof too mean for our Saviour? Indeed Christ came in all humility, to be a pattern of patience unto us, and condescended to mean employments, as (John 13. 5.) the washing of his Disciples feet; yet always he observed, (though not state) decency in all his actions, and stood much, though not on the pomp, on the propriety of what he performed; as here in his declining to Baptise any. When a Lord hath signed a Letter with his own hand, it is usual with him to consign the sealing thereof to his Secretary or some other servant; so when Christ had instituted Baptism, and with his own hand confirmed the sovereign virtue of that Sacrament, it well befitted his dignity to command, and his disciples duty to perform the administration thereof.  
Object. Grant that Christ, for the reasons by you alleged, concluded it unfitting for himself to Baptise those Infants, yet had he approved Pedo-baptism in his own judgement, he would have designed some of his Disciples for the doing thereof. This not done, we may infallibly infer his dislike of the same.  
Answ. A negative argument of this nature is of no validity. No mention is made of these Infants Baptising. Ergo, they were not Baptised: we may observe a gradation in the Evangelists relating this story, Luke 18. 17. mentioneth their blessing only without any manner of gesture at all used by our Saviour unto them. Mat. 19 15. only takes notice that Christ laid his hands on them, and departed thence, Mark 10. 16. registereth all three remarkable actions, He took them up in his arms, laid his hands on them, and blessed them; Saint John addeth, chap. 21. 21. And there are also many other things which Jesus did, which are not written, amongst which for aught appears to the contrary, the Baptising of these infants might be one of them. However grant they were not formally and solemnly Baptised, yet we may observe Baptism consisteth of two parts, the application of water, which we may call the body, and the impression of the blessing, which we may term the soul of Baptism. The later which indeed was the principal, was here conferred on babes, which shows them capable of the other, as being the less Spiritual part of the Sacrament.  
Object. Sacraments ought not to be prostituted to profane persons, Mat. 7. 6. cast not pearls before swine; But many Infants are impious and profane, therefore they ought not to be Baptised.  
Answ. This Objection may with equal advantage, be also enforced against the Baptising of men arrived at years of discretion, many of them are profane in their hearts, though they cunningly dissemble the same. Hypocrites will never be kept out of the Church; Be the doors thereof barred and bolted never so close, they will creep in at the windows; yea, through the chinks and crevesses thereof: As for Infants, Baptism ought to be denied unto them if they manifested any profaneness: Till which time charity commands us to believe them not Swine, but Lambs, and capable of the Sacrament.  
Object. Children are unable to discharge an essential requisite to Baptism: Seeing what equipage Baptism is martialled by Christ's own Commission, Mat. 28. 19, 20.  
1. Go ye therefore and teach all Nations.  
2. Baptising in the Name of the Father, and of the Son, and of the holy Ghost, etc.  
3. Teaching them to observe all things whatsoever I have commanded you.  
Here we have the safe and sure position of Baptism as God himself ordered it: It is placed in the middle betwixt adouble teaching, one in the front, and another in the rear thereof; a precedent teaching must usher in Baptism, and the subsequent teaching must afterwards wait upon it; Children therefore being incapable of this praevious and preparative teaching are incapable also of Baptism which dependeth thereupon.  
Answ. The method prescribed here by Christ to his Apostles, was only to be used by them in their preaching to pure Pagans grown up to be men, and this their commission properly extended unto the Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Going therefare, that is in due time leaving this land of Palestine, (wherein you live for the present) when you shall be accomplished with the Spirit, make your progress into far distant parts, and there teach.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All Nations, the word properly importing Heathens formerly unacquainted with God & his word. Such people must first be taught before they may be Baptised.  
This text therefore may justly be charged against the Papists in America, where thousands of Natives were cruelly driven with whips to the Font to be baptised, before they were ever Catechised in any rudiments of Christian Religion, but cannot at all be objected against the baptising of infants, the children of Christian parents; the teaching of Heathen (and those of full age) being only intended in this command.  
Thus have we given the true and genuine sense of these words, Go ye therefore and teach all Nations baptising them, etc. However we will not omit another interpretation which godly Divines give thereof, consonant to Scripture phrase. They render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make disciples, in which sense they maintain that infants are capable of discipleship, and may be inlisted therein. For proof hereof they produce Acts 15. 10. why tempt ye God, to put a yoke upon the neck of the disciples. Now this yoke was Circumcision, which some stickled so zealously for, and these disciples were infants eight days old on whom that Sacrament was fastened. In this sense children may be taught, that is, discipled before baptism, and so the text nothing favouring the purpose of the objectors, though I rather adhere to the former answer, as most proper to the text.  
Here will it be seasonable to interpose an admonition to parents. You see in Christ's commission to his Disciples, the Divine method in dispensation of ordinances to Ethnics: 1. Teach. 2. Baptise. 3. And Teach. But towards the children of Christian parents, it is, 1. Baptise. 2. Teach and teach. What is wanting in the precedent, Teach, let it be supplied over and above in the consequent Teach, to make amends for the preparatory Teach, before baptism (whereof infants age is incapable) let there be a duplicate, double your endeavours in the confirming Teach, so soon as they shall be able to learn. Line upon line, Precept upon precept▪ here a little, and there a little, dropping in instruction as the vessel is able to receive.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture, (as we have formerly observed (always signifieth a sucking child: Now it is said of Timothy, 2 Tim. 3. 15. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a child he had known the holy Scriptures▪ Not when a child, but from a child. Infancy was the terminus à quo, from whence his learning of Scripture bears date: How timely did he start in the race of Religion, by the direction of his devout parents, who herein may be exemplary unto all others.  
Now let parents think to cast off their care on those who are Sponsores or Susceptores, Godfathers to their children: as I deny not an ancient and useful institution of them in the Primitive times, so can I not but bemoan, that our age hath turned the same into a formality or Christian compliment: Judah said to Simeon, Judg. 1. ●. Come up with me into my lot, and I likewise will go up with thee into thy lot; So men exchange and barter this office betwixt them, answer thou for my child to day, and I on like occasion will answer for thine, the civility is discharged by both, when the christianity too oft is performed by neither: I look therefore on Godfathers generally, as on brass Andirons, standing more for sight then service, ornament, then use, whiles the main weight and stress in performing the promise, must lie on the parents themselves do discharge, in teaching and teaching their Baptised Infants.  
Object. The deaf and dumb are not to be admitted to Baptism, though adult and full grown, because of their inability to give an account of their faith: But children are ranked in the same form with the deaf and dumb, therefore they ought not to be admitted unto Baptism: This is the thirty sixth▪ and last argument, (amongst many frivolous ones) alleged by the Transylvanian Anabaptists, against the baptising of infants, placing, belike, much confidence therein, to him and conclude all the rest.  
Answ. Both propositions are false: First, If the dumb and deaf can with signs and gestures (which nature hath made in them marvellously expressive) evidence and testify their faith, they must be admitted to Baptism, as the third Council of Carthage did decide. Secondly, Children are not in the same, but a better condition: Those Mutes after maturity, can never recover their hearing and speech but by miracle, whereas Infants naturally are capable of both in due season.  
We read Mark 7. 32. that they brought one to our Saviour that was deaf, and had an impediment in his speech, not that he was only troubled with a lisping, or stamering, but that he was directly dumb, as appears by the people's acclamations, vers. 37. when the miracle was wrought upon him, he maketh both the deaf to hear, and the dumb to speak; and generally those infirmities are twins, going both together; yet Christ discovered in him a sufficiency of faith, such as he was pleased to accept for his bodily cure.  
How more comfortably than may Christian parents presume that God will graciously behold their Infants, who though deaf (that is not hearing to understand) and dumb, not able to speak, may in process of time arrive to the use of both. That God I say, who when with a favourable eye he looks for goodness in any heart, findeth and fixeth it there by his favourable looking for it.  
Besides, such persons defective in their senses, (though full in age) may, ponere obicem, by their brave dispositions put a bar or obstacle, wilfully to defeat the effect of Baptism, and their right thereunto.  
This cannot be done by infants; their very worst enemies who deny them actual faith, yea, any dispositive degree thereunto, dare not charge them with what I may term positive infidelity. As for original sin, that can be no bar, because Baptism was designed by God for the washing away thereof.  
God is no Mountebank, his receipts do the deed for which they were prescribed: Indeed if the patient, (besides that disease for the cure whereof God's receipt is given him) shall by his own intemperance wilfully contract a new malady, no wonder if this Physic fall short of the cure for which it was intended; But infants, not being able to draw on themselves any other sin, we cannot but in charity believe their undoubted right unto, and benefit by baptism.   

CHAP. XIX. Whether the Children of Profane Parents, Bastards, Exposed Children, and the Captive Infants of Pagans are to be Baptised.  
SOme maintain that infancy alone, is the requisite to qualify Infants to be Baptised: Others upon just grounds conceive a choice must be made of the infants admitted thereunto, and those most scrupled at, fall under the following Quaternion.  
The first are the Children of Profane Parents, living within the pale of the Church, such as I may sorrowfully term Pagan Christians; Christians by their profession; Pagans by their notorious visible debauched conversation: Otherwise I confess the words pious and profane in our modern Religious Canting, made by many words of party and interest, to cry up or decry such who in private opinions, or civil concernments agree with, or descent from them; The question is if such profane Parents alone tender their children to baptism, and desire the same, whether or no aught they to be admitted thereunto? I say alone, for if a good Grandfather or Grandmother (the mediate Parent) survive, conjoin with them in such a tender, the case is sufficiently clear, that Baptism cannot be denied unto it.  
I answer. If any one, related as kindred or friend to this child, will undertake conditionally (viz. if he himself live, and God bless his endeavours, farther than which, parents themselves ought not to promise and cannot perform) for the education thereof, as Judah in another case, for the bringing up of his brother Benjamin out of Egypt, Gen. 43. 9 I will be surety for him, at my hands shalt thou require him, baptism ought not to be denied unto it.  
Quest. But suppose such an undertaker cannot be found, seeing he who hateth [especially Spiritual] suretyship is sure, Prov. 11. 15. and one may justly suspect according to the proverb, Ezek. 16. 44. As is the mother, so is the daughter; that such a child will follow the vicious examples and dispositions of his parents.  
Answ. Here I desire the Reader to call to mind (to spare my repetition thereof) what formerly Chap. 4. we have written of wicked men's sharing in the foederal right to Circumcision. Let him also consider the Apostles words, Rom. 11. 16. If the root be holy so are the branches. Now the root we know is under ground, and unseen; and, although the immediate parents be bad, yet charity commands us to believe, that, some generations removed, the ancestors of this child (whom Divine Providence appointing the bounds of habitation, Acts 17. 26. would have born within the pale of the Church) might be holy and religious. We have a saying, Every beggar is descended from some King, and every King is descended from some beggar. Truer it is, that (if the pedigrees of people were strictly examined) every pious person is extracted from some profane, and every profane from some pious ancestor; a motive in my opinion not to deny baptism to the child of bad parents if desiring the same. Pass we from them to Bastards, against whose baptising some object.  
Object. Bastards amongst the Jews were not to be Circumcised, which may thus be proved: It was fashionable for the mother at her purification, to present her Circumcised son in the Temple to the Lord, as may appear by the example of the Virgin Mary Luke 2. 22. But Bastards, Deut. 23. 2. were forbidden entrance into the congregation, unto the tenth generation: Therefore they were not Circumcised.  
Answ. By the not entering into the congregation of the Lord, is meant, munus publicum in populo Dei ne gerito; let him not bear office in th● people of God. Indeed Jephthah, though the son of an harlot, Judg. 11. 2. was chosen a General, because necessity constrained it; and Military offices; (where valour alone was a sufficient qualification) were not confined to the regularity requisite to religious employments: Otherwise certain it is, first, that wantonness in this kind was too frequent amongst the Jews; our common expression to commit folly with a woman, being borrowed from Thamar's words to Amnon, 2. Sam. 13. 12. do not thou this folly. Secondly, that bastards so begotten, were excluded Circumcision, is what no wise or learned author durst ever affirm.  
More particularly: If the parents of bastards publicly profess their penitence to the congregation, they are remitted to the same estate they were in before the fault committed, and their children to be held as of unstained extraction. Far be it from me to scatter any thing, which may occasion the least countenance to wantonness in any. What said the rest of the Israelites, to the Reubenites? Josh. 22. 17. Is the iniquity of Peor too little for us, from which we are not cleansed until this day? that they should contract (as they suspected) the guilt of a new idolatry. Is original sin too little to condemn a child, but that parents must double-hatch their children with guilt of their adulterous nativity? However, for the comfort of the penitent, know that only four females are mentioned in our Saviour's pedigree, and all of them stigmatised. 1. Thamar incestuous. 2. Rahab an harlot. 3. Ruth a Moabitesse (and therefore a dog, no sheep of Israel:) And 4 lie the wife of Vriah, certainly an adulteress, and too probably privy to the murder of her husband. Thus Christ came, as for sinners, so from sinners, & those noted ones, for uncleanness, whose children notwithstanding were undoubtedly Circumcised. As no bar of bastardy can bolt out an infants right to the Sacrament, nor his benefit, by it if God will have it enter therein. Proceed we from these, to exposed children, left on bulks and benches by their parents deserting them, whose title to baptism seems doubtful, and difficult to many on this account.  
Object. The Children of those who are worse than infidels may not be baptised. But the parents of these children are worse than infidels, 1 Tim. 5. 8. because, not providing for them of their own house. Therefore they ought not to be baptised.  
Answ. Such who out of carelessness or cruelty, wilfully refuse to maintain their own, are in this particular act morally worse than infidels (of whom many high Christians fall short in civil performances;) yea, worse than birds, and beasts, which hatch, and suckle their own young ones. Yet they are not in a spiritual capacity worse than infidels, as if thereby they had forfeited their Sacramental right for them, and theirs. Besides, charity herein commands us to presume the best. That these parents are not with the Ostrich, hardened against their young ones, as though they were not theirs; but that there being a long combat betwixt their industry, and poverty, the latter at last got the conquest; and they thereby forced to leave their children to a general providence. An act which may rather be in some sort excused, then defended; yea, the cause thereof rather pitied, than the deed itself in any sort excused.  
Say not, such poor parents, overburdened with charge of children, aught to complain to the officers of ●●● Church, who (no doubt) on the discovery of their sad condition, would order their relief. Yea, it is suspicious the cause of their poverty is not excusable, whose pride is so damnable, that they would not seasonably confess the same to such, who might, and aught to be helpful unto them. All this is confessed, with many more grains of guilt, which might be cast into the scale of the parents; but of no weight on the other side, against the children, and therefore ought not to hinder their baptism, I mean conditionally, in case they were formerly baptised. Here I will not instance in exposed children, who afterwards have proved eminent instruments of God's glory in the Church and Commonwealth; so that, Psal. 27. 10. when their father and mother forsook them, than the Lord took them up; yea, advanced them to high preferment: I say, I purposely forbear such instancing, lest the remembrance of the meanness of their original, should any whit abate our deserved respect unto their memories.  
It is fashionable in such cases (especially in popular places) for the whole parish to be loco parentis, and to be interpreted as the parent, for the education of such exposed children. For my own part I had rather bring oil to, then cast water on any charitable design. Yet give me leave, only to admonish such to take heed, that that be not neglected of all, which is expected of many. It is the argument urged by Aristotle against Plato's fancy, that all children should be brought up by the care, and at the cost general of all alike, that what is every man's work is no man's work; and it is to be feared, the catechising, and instructing such children, will not effectually be done by any, where all are equally engaged unto it, except some be eminently and particularly designed for the same.  
Children of Pagans remain, taken from them when infants: What the opinion of the Ancients was herein, we may learn from Fulgentius, De Veritate praedest. lib. 1. who saith, Parvulum parentibus infidelibus violenter ablatum, aut furto surreptum, si ad sanctum baptismum quorumlibet Sanctorum pia charitate producatur, & mox ut baptizatus fuerit de hac vita discedat, factum esse haeredem Dei, & cohaeredem Christi. That a little child violently taken, or secretly stolen from infidel parents; if by the pious charity of any Saints, it be brought to holy baptism, and by and by so soon as it hath been baptised depart this life, is made the heir of God, and coheir of Christ.  
However, because some may think this goes too far, and that a difference ought to be made betwixt children of Christian parents, who have (as Tertullian phraseth it) Seminis praerogativam, The privilege of the seed whence they spring; and those of mere Heathens: And because all things ought to be done in the Church, decently and in order; it is fittest and safest, that the baptising of such infants be deferred, till they be able in their own persons to give an account of their faith. Such cautious deferring of the Sacrament, offereth no injury, nor occasioneth any danger unto them, but will tend at last to their greater advantage.  
When Mr Cranmer, (after Archbishop of Canterbury and Martyr) was appointed in Cambridge, Poser extraordinary of the sufficiency of such who Commenced in Divinity; he denied many their Degrees for want of competent ability for the same: Some of these, compelled by their repulse to an harder study of the Scriptures, arrived at eminency afterwards (and by name Mr Barret of Norwich) and would commend 
* Fox Martyrol. p. 1860.  and extol Dr Cranmer, who by putting them back, put them forward to attain a better degree of knowledge, and perfection. If the Church bestows her negative voice on such children of Pagans, refusing to baptise them till responsible for themselves; they will have cause hereafter to bless God, and thank the Church for the same, when the principles of Religion shall be more firmly fastened, and the practice thereof more kindly ripened in them by such forbearance of Baptism.   

CHAP. XX. Two historical Observations, on the Adversaries of Infant's Baptism.  
IT is worth our observation to consider, who was the author from whom, and what the company with whom this opposition of Infant's Baptism began  
For the first; I find one Balthasar Pacimontanus, about the year of our Lord, 1527. first spreading this doctrine: pretending, belike, that he fetched the first principles thereof out of Luther's works, which gave Luther the occasion to writ against him, justly to assert himself herein. This Balthasar was afterward burnt at Vienna for an Heretic.  
I cannot learn what heretical opinions this man maintained, that the demerit of them should deserve death. If it were only for denying infant's baptism, I conceive all the spectators at his suffering bound to have endeavoured by their tears to have quenched the fire. Indeed I would have all of his opinion burnt; but how? as Luther saith, Igne charitatis: and as Solomon said long before him▪ Prov. 25. 22. By heaping coals of fire on their heads, of meekness, and moderation, if in any competent time they might be reclaimed. Possibly Vienna, being the Emperor's Court, where the Roman faction managed all at their pleasure, some mixture of Protestant Doctrine in his opinions might sharpen the rage of Papists against him.  
But it is more than suspicious, that not this, but the complication of other pernicious tenants caused his execution. The rather because we find, that the Transylvanian Ministers, Anno 1567. set forth two books, one against the Trinity, the other against the Incarnation of Christ; and at the end of both added their thirty six arguments against the baptising of infants.  
Men who are dark, and concealed in themselves, lying at a close guard, are best discovered by their society; Company is the clearest comment on the text of a reserved person. True, this held not in our Saviour, being piety itself, though conversing with Publicans and sinners, for whose conversion he was sent, and ordained. But generally it fails not but that men conjecture, and conclude the inclinations of persons, from those with whom they constantly associate. Would it not therefore make any conscientious Christians, justly wary to entertain the doctrine of Anti-pedo-baptism, when he sees it ushered into the world, with two such hideous and hellish Heresies going before it?  
Some will say, there was no affinity in kindred, or familiarity in acquaintance, nor dependency of interest, but a mere casual coincidency betwixt these three Treatises. Who knows not, but an honest man may on the road accidentally travel with strangers, whose faces he never saw before, without any privity to their bad designs? For my own part I was never bred in the school of Tyrannus, and am loath to load the doctrine of Anti-pedo-baptism, with the burden of more badness than it hath of itself; yet give me leave to say, it may & ought be taken on suspicion, because coming in the company of two such Blasphemous books from the same Authors; yea, let it be confined, and kept in durance, until it hath cleared its own innocency, which must be done by showing better testimonials for the truth thereof, than any which hitherto it hath produced.  
My prayers shall be, that what is said of Jeconiah, Jer. 22. 30. write ye this man childless. So this error in denying baptism to infants, may not be procreative of any other in the maintainers thereof. May he, who binds the Sea in a girdle of sand, and saith to the waves thereof, Job 38. 11. Hitherto shalt thou come, and no farther; erect strong rampiers to bond and bank the defenders hereof, that here they may stop▪ stay, stand still, without making their progress into worse, and more dangerous errors. Amen.   

The Infant's Advocate. CHAP. XXI. How we ought to behave ourselves to those of a different judgement herein, in order to reclaim them.  
Preached in a Sermon at Mercer's Chapel. Febr. 6. 1652.  Phil. 3. 15. And if in any thing, ye be otherwise minded, God shall reveal even this unto you. 
1. IT is no less pleasant than profitable for a Christian soul seriously to consider the admirable unity and comfortable concord which was betwixt the Saints and Servants of God in the infancy of the Church, after Christ's ascension, Acts 1. 14. These all continued with one accord. Acts 2. 1. They were all with one accord in one place. 2. 46 Continuing daily with one accord in the Temple. So again, Acts 4 24. Lift up their voice to God with one accord. And again, Acts 5. 12. All with one accord in Solomon's porch.  
2. Some perchance may impute this their unity to the paucity and fewness of the Professors of the Gospel in that age. It is no wonder (will they say) if an handful of men did agree, which is impossible now adays in the numerosity of so many Christians. But know, that even then there were enough, even amongst the three thousand Converts made by S. Peter's Sermon, to furnish out (allowing a Leader, and Follower to each Faction) fifteen hundred several Divisions. No, it was not their small number, but the vigorous acting of the Spirit of unity on their Hearts which kept them in such agreement. God foreseeing, Rents would quickly ruin his Infant Church, bound them together the faster in the hand of Peace.  
3. But alas, this unity was too fine ware to have much measure thereof. The virginity of it was first lost, Acts 6. 1. about a money-matter, (and money we know parteth the dearest friends, many differences arising about the question, what should be jure divino, and what jure humano, but more about meum and tuum) the unequal [conceived] distribution of the collection-money for the Poor. The Heathen Philosopher bitterly inveighed against the Schismatical Number of Two, which durst make the first defection, and departure from the entireness of One. But we have too just cause to bemoan this unhappy difference, which first broke the Ranks, made the first jarring in the music of the Primitive Church.  
4. The second sad difference was, Acts 15. 1. about the unseasonable and unreasonable pressing of Circumcision, by some as absolutely necessary to salvation, Except ye be circumcised after the manner of Moses, ye cannot be saved.  
5. The third doleful falling out, we find in the same Chapter, v. 39 being so much the sadder than either of the former, because happening not btwixt infirm and ignorant (though pious) people, but those, who for grace and knowledge were most eminent, and formerly had been familiar and intimate bosom-friends, Paul and Barnabas. Then the Devil endeavoured to deal with God's Church, as Samson served the Temple of Dagon, Judg. 16. 29. He took hold of the two middle pillars, upon which the house stood, and on which it was born up, and no doubt by shaking and clashing them together, had shattered the whole Fabric, had not divine providence prevented it, sanctifying their division into the multiplication of the Gospel.  
6. It is enough to satisfy, (if not to surfeit) us, to insist only on this first three, these original dissensions in the Primitive Church, which ever since have too truly been copied out. As lately in the Acts of the Apostles, we often met, with one accord, with one accord, with one accord; so looking into their Acts, who (though no Apostles) are Christians▪ we more frequently find, with many discords, with many discords, with many discords, such their dissenting in opinions, and disagreeing in affections. It will therefore be a seasonable subject for us to treat of, how we ought to behave ourselves to such Brethren as for the present dissent from us in judgement, and what hope we may justly conceive of their future agreement with us. Harken herein to my Text, out of which we may extract, not only counsel what to do, but also comfort what to hope in this kind. And if in any thing, ye be otherwise minded, God shall reveal even this unto you.  
7. The words, (though short in themselves) contain the Uuhappiness, and the happiness, of the Servants of God. And know to your comfort, the Unhappiness is first, and the Happiness comes after, to close and conclude all; and and all is well, that ends well, yea the unhappiness is but suppositive, what may be; the happiness positive, what shall be. The unhappiness, is this, a possibility of good men in matters of religion, to be otherwise minded one from another. The Happiness is a gracious Promise, that such who erroneously descent, from their Brethren, shall in due time agree when the Truth shall be revealed to them.  
In the supposition the Emphasis of two words must be examined. 

And if in ANY thing.  
YE.    
8. Ye, that is, literally, ye Philippians in the pale of God's Church. However let us give this Ye the true dimensions thereof. Let us not extend it too far as to include Pagans or such pretended Christians, as willingly overturn all the foundations of Religion. Nor let us contract this Ye too small, as to confine it to the Philippians alone, which reacheth all Christians, though dissenting in the superstructures, consenting in the Fundamentals of Religion. If there be a Ye or a Your in all this Epistle, to the Philippians (as Chap 4. 5. Let your moderation be made known to all men) which enjoineth any precept, certainly all Christians, as well as the Philippians, are obliged and engaged to the performance of it; at their own pain and peril of the neglect thereof. Wherefore by the same rule of proportion, Every Christian may justly claim a right and interest in all promises made to the Philippians, and this among the rest the Revelation hereafter of truths unto them, hitherto concealed from them.  
9 And if in any thing. Any thing. Far be it from us to shrink a large Text with a narrow comment S. Paul sayeth any thing, let not us say something, Be they otherwise minded, in matter of Fact, or of Faith, or of Doctrine, or of Discipline, what ever it be, (for it needs must be nothing, which comes not with the reach or compass of any thing) God will reveal it unto them. Here let us take notice, what was the last matter, which immediately moved S. Paul to fall on this expression.  
In the foregoing verses S. Paul had propounded a Riddle or seeming contradiction to flesh and blood; for he had said.  Vers. 12. Not as though I were already perfect, etc. Vers. 15. Let us therefore as many as be perfect, etc. 
That perfection which first he denied in himself, presently he avoweth both in himself and many others. This Riddle it seems it would not sink into the Heads of some of the weaker Philippians, how the same Person at the same time should be imperfect in deed, execution, performance, yet perfect in desire, intention, endeavour. But well it is for us, that some amongst the Philippians, through ignorance were otherwise minded, whose error herein gave the happy occasion to S. Paul, from God's mouth to pronounce this comfortable promise, both to them and us and all dissenters, that if any be otherwise minded, God will reveal even this unto them.  
10. DOCT. Godly men as long as they live in this world will descent in many matters of religion. The reason is, because none know either Perfectly or Equally, in this life. Not perfectly, 1 Cor. 13. 12. Now we know in part. Not equally; for though men understood imperfectly in this life, yet if all understood equally imperfectly, upon the supposition of equal ingenuousness to their Ingenuity (that is, that they would readily embrace what appears true unto them) all would be of the same judgement. But alas, as none sees clearly, so scarce any two see equally some are thick-sighted, some unbiased, some purblind, some sand-blind, some half-blind, and the worst of them (blessed be God) better than stark-blind. These different degrees of sight, cause the difference of judgement amongst Christians.  
11. A sad instance, hereof, we have, in the differences about the Sacraments of Baptism and the Lords Supper. What by divine goodness was intended and instituted to unite and conjoin Christians, hath by man's frailty, and Satan's subtlety been abused to make many Rents and divisions. About the time when, the Parties on whom, the manner how, Baptism is to be administered. But where Baptism hath divided her Thousands, the Lords Supper hath divided her Ten Thousands.  
12. Amongst all the ordinary potherbs which grow in Gardens none more wholesome than sage, (especially at some times of the year,) whose Latin name Salvia, carrieth much of health therein. Whereupon it is, that the envious Toad commonly nesleth itself under the roots thereof. Spitefully to impoison that which otherwise is so useful for mankind. Satan being sensible of the great good which generally may redound to men by the charitable receiving of the Lords Supper, hath embittered it with discords and dissension, betwixt Papists and Protestants about Transubstantiation; Lutherans, and Calvinists about Consubstantiation; Calvinists and Calvinists about the gesture of genuslection and Persons to be admitted to the Sacrament. And thus men's dissenting in judgements being too plainly proved, arising from their proness to err, come we now to the gracious promise of their information in the truth, God will reveal even this unto you.  
13. See here S. Paul's charity. He sayeth not, let him be Anathema Maranatha, or let him be cast out of the Synagogne, or let him be to you as a heathen or a Publican but only God will reveal even this unto him. Here take notice of S. Paul's different proceedings with three sorts of people. First, with thee otherwise minded in my Text, such, who though not Orthodox, are peaceable in Israel▪ and err only in the lesser and ligher points of Religion. For these, no punishment capital, or corporal, no penalty of pain, or shame in purse or person, but only a patient expectation of their amendment, with a comfortable promise of the same.  
14. Secondly with such as make shipwreck of faith and a good conscience, understand it only in relation to their own adventure therein, maintaining Doctrine destructive to Salvation. Of these were Hymeneus and Alexander, 1 Tim. 1. 20. Whom he delivered unto Satan, that is (as it is generally expounded) by Church Censures cut off from God in the visible Church and then being cut off from him, we know to whose share they do fall.  
15. Thirdly, to such, as not content to confine their damnable errors to their own bosom, are active to infect others therewith: of these he speaketh, Gal. 5. 12. I would they were even cut off that trouble you. In which phrase surely more is imported than a bare Excommunication. For that spiritual Artillery S. Paul ever carried about him: why then should he wish what he could work? desire what he could do? if so pleased. It is probable therefore that he could have wished them cut off with temporal death.  
16. Here we say nothing of such Doctrines as bear Heresy and treason impaledtogether, pregnant with Sedition to raise tumults in a State. These we leave to the cognizance and censure of the civil Authority; and shall proceed on the promise of the Revelation of truth to the first sort of dissenting brethren.  
17. Quest. What, more Revelation still? When shall Christians come to an end? When shall we say, It is finished? When shall they certainly know the full measure of all which they are to believe and practise as necessary to salvation?  
Answ. Here be it premised, that the Philippians at this time wherein S. Paul wrote unto them might expect extraordinary Revelations, (and those additional to the Scripture then in being) on an account more probable to receive them, than any now adays can expect the same. For when S. Paul wrote this Epistle, some of the Gospels (and particularly that of S. John's) were not yet penned, which though placed before the Epistles (as containing the History of our Saviour's life which was first in time) yet were written afterwards. But seeing long since the Canon of the Scripture is completed, yea, signed and sealed by God, and delivered to mankind, it is not only vain, but wicked for men to look for more Revelations, of such things which men ought to know and believe to their salvation. But to answer the question more particularly.  
18. There are two sorts of Revelations. 

One doth revelare credenda, reveal those things which we are to believe.  
The other doth make us credere revelatis, more quickly and firmly assent to what hath formerly been delivered in the Scripture.    
The first sort of Revelations are ceased in this Age. As for the second sort we may look for them, pray for them, and labour them, as which God hath promised to bestow, and which the godly daily receive. Such Revelations our Saviour gave to the two Disciples travelling to Emaus, Luke 24. 27. When he expounded unto them all the Scriptures. And in the same Chapter, v. 45. to the rest of the Disciples, When he opened their understanding, that they might understand the Scriptures. He made not the Scriptures more▪ but more plain unto them; not larger, but clearer unto them. Such a Revelation is intended in the text, to make erroneous persons more clearly to apprehend, and more firmly to adhere to the truth in God's word.  
19 But quando, when, and quousque▪ how long Lord holy and true, how long shall thy servants go on in their errors and ignorance? When shall they without fail receive this promised Revelation, to have the truth manifested unto them. I answer, my text (beloved) hath not told the time, and therefore I cannot tell it you. You will say, If the text had told the time, you could have told it me. Be it so, and now both you and I must contentedly be ignorant thereof. Yet, not to satisfy the curious, but the conscientious so far as I may, I will more than conjecture that the punctual time, when this Revelation shall be made.  
20. Of all the years of thy life, in that year, month, week, day, hour, minute, and (if any will be so hypocritical as to subdivide minutes) in that moment wherein the hid providence of Heaven shall discover to be most for God's glory, and for thy good. Thou canst not wisely wish it to be any whit before that time, and I do confidently assure thee, it shall not be any whit after it.  
21. And yet I dare not be over confident to promise thee, that such Revelation of the truth shall certainly happen to thee in this life. Many of God's good servants have gone to the grave with grievous errors which they have maintained. Yea, it is no absurdity to maintain, that the blessed in Heaven are as yet ignorant of many truths, and that there shall be an accession unto them, as of glory, so of knowledge in the Day of Judgement. Yea, many things of God's proceedings shall not be revealed unto them, until Rom. 2. 5. the day of the Revelation of the righteous judgement of God.  
22. Quest. But suppose it be never at all revealed unto a man, what is to be conceived of his final condition who liveth and dieth a stiff defender of a damnable doctrine?  
Answ. Give me leave in the first place to distinguish of damnable doctrines, a phrase acceptive of two senses. If damnable be taken passively, for that which ought to be damned or condemned, than every error is in itself a damnable error. Discretion adviseth us to refuse not only poison, but unwholesome food; and we ought to condemn a falsehood quatenus a falsehood, though it may be consistent with salvation. But if damnable be taken actively (in which sense it is used, 2 Pet. 2. 1. Who privily shall bring in damnable Heresies, even denying the Lord that bought them) for that which damneth or condemneth the maintainer thereof, then only fundamental errors in Religion are damnable doctrines. This premised, we answer to the question, God's goodness so keepeth his servants, that he will not suffer them to fall into damnable errors in the last and worst acception thereof. As for smaller errors, which deserve to be condemned, but are not so pestilent as to destroy the maintainers thereof, they are pardoned through the mercy of God and merits of Christ, on the deathbed of such as defend them.  
23. All good Christians pray with David, if not in the same words, to the same sense, Psal. 19 12. Cleanse me from my secret sins. Whereby is meant, not only such sins, as we desire and endeavour to hide and keep secret from men, but also such as are hidden and kept secret from us, such our ignorance as not to know, or self-love, as not to acknowledge them to be sins. Now all such errors consistent with salvation are remitted unto the maintainers thereof, under the mass, bulk, and heap of secret sins, though they be not, and indeed cannot be particularly repent of, because concealed from him; who committeth them.  
24. Come we now to show how men ought to prepare their own hearts for the more speedy receiving, and sure retaining of such Revelations. Say not, all such preparations are useless. The Dove of the Spirit will not build in a Nest of this making, but in one of her own providing. For such previous disposing of ourselves is acceptable to God, and will expedite the coming of Revelations unto us. Indeed in the first act of Conversion we are purely passive, and can in no degree prepare ourselves being dead in trespasses and sins. But being once freed by grace, we are free; and may, and must by lawful means move God's Spirit to move us, according to S. Paul's counsel, 2 Tim. 1. 6. Stir up the grace of God that is in thee.  
25. First, divest thyself of Pride. What saith Solomon: Prov. 13. 10. Only by pride cometh contention. Only by pride, as if such were the pride of pride, that it scorneth and disdaineth to admit a partner, or fellow-cause with itself to cause contention. And although pride sometimes be pleased out of state, to accept of other vices in raising of Discords, yet still she preserveth herself Paramont, making use of all the rest only as subservient unto her.  
26. Now proud men create to themselves two needless fears, which make them so obstinately embrace their errors. The first is, that if they alter their opinions, they must confess that formerly they have erred, which confession stabbeth Pride, (and Pride is dextrous in stabbing others) under the fifth rib. For all men by nature desire to be, and to be accounted petty Popes, having the spirit of infallibility fastened unto their chairs, so that their opinions shall pass for oracle of undeniable truth.  
27. The other is, that they shall be branded by men for levity and inconstancy, if once they offer to change their judgements. This makes many of them to say sullenly and surlily with Pilate, John 19 22. What I have written I have written. What I have said, I have said; what I have done, I have done; what I have defended, I have defended; I will not abate an ace, remit a tittle, recede an hair from my former opinions. Whilst others turn as fast as the Weathercock, I will stand as firm as the Steeple, the rather because otherwise I shall incur the infamy of inconstancy.  
28. Whereas let it be but seriously considered, and the renouncing of an error which we formerly maintained, argueth not frailness but firmness, not levity but constancy in us. For this is or aught to be the grand and general resolution of all Christians to embrace any truth, which appeareth unto them out of the Word of God. Wherefore when a Christian renounceth a particular error, this is not inconstancy; because crossing the late and lesser boughs, but it is constancy; because concurring with the first and fairest Root of his Resolution, namely, always to those with the revealed truth.  
29. This hath been the practice of pious people in all ages. The hand of S. Augustine never seemed so fair and so handsome, as when he wrote backward, I mean, when he wrote his Retractations. Pale faces, which otherwise are well proportioned, never look so lovely, as when they are casually betrayed to a blush, which supplies that colour in their cheeks which was wanting before. Good men who once maintained an error, never appear more amiable in the eyes of God and the godly, as when blushing with shame (not to be ashamed for) at the remembrance of their former faults, which maketh them more thankful to God, more humble in, more careful over themselves, and more charitable to others.  
30. Well in the first place divest thyself of pride, and know that David tells us, how all those aught to be qualified, whom God intendeth to teach, Psalm 25. 9 The meek will he guide in judgement, and the meek will he teach in his way. The proud are improper to be God's Scholars, who conceive themselves able to be his Teacher▪ and wise enough to instruct him.  
31. Secondly divest thyself of Passion, than which nothing more prejudicial to the judgement. Fire is accounted an hurtful object to the eye, as water is esteemed an helper thereof to look upon it, comforting and uniting (as the other scattereth) the visive beams. What then when the beholder is all fire, I mean all passion and choler, is it probable that during this temper, the spirit will descend upon him? Observe the carriage of Elisha, 2 K. 3. 15. (being in an high rapture of anger with Joram. King of Israel for his submissive applications unto him in his distress when he and three Armies were likely to die of thirst) and now saith he, bring me a Minstrel namely, by Music to pacify himself and to dispose his soul for the regular reception and solemn entertainment of the spirit▪ which accordingly came to pass when the Minstrel played the hand of the Lord came upon him.  
32. See we here in the first place, that it is lawful to use all good means to invite the Spirit to descend upon us. The Spirit of the Prophets, was never so subject to the Prophets, as to come at their call and command. Secondly though Eshishah in anger for the man was holy anger (justly offended with King Joram, for making Idolatrous Priests his choice in prosperity, and God's Prophet his refuge in adversity) yet he was sensible to himself, that he was disturbed and discomposed therewith. And though the cause of his anger was just, and matter of his anger commendable, yet possibly the measure thereof, might be faulty, (Elisha being like Eliah, and Eliah a man subject to like passions as we are, James 5. 17. And He might see in himself (what others saw not in him) that he was too much transported with passion, and perchance did too much insult on the present perplexity and extremity of King Jehoram. Wherefore conceiving that He in the still voice, would not come to one in so loud a passion, he calls for a Minstrel, so to reduce, pacate, and compose his Soul, that it might return to a quiet temper: Whence it plainly appears, what an enemy Passion is generally to the receiving of God's Spirit, and that all those which desire a Revelation of the truth unto them, must labour to divest themselves thereof.  
33. Thirdly divest thyself of Covetuousness. Here take notice, how easily men are persuaded to embrace those opinions (though never so erroneous,) which bring in profit unto them: for instance; One with weak sinews of Logic, & worse colours of Rhetoric will quickly persuade a Countryman to be a convert in this point, that he is not bound to pay Tithes to his Minister.  
34. On the other side it is hard to wean men from sucking on those Opinions which are sweetened unto them by commodity. For by this craft we get our gain, Acts 19 25. No wonder if the Pope zealously maintaineth Purgatory, seeing that Purgatory so plentifully maintaineth the Pope. The same may be said of other lucrative errors in their Religion, Pilgrimages, Pardons, Prayers to the Saints, Prayers for the dead, etc. Scylla omnes suos divitiis implevit, it was the policy of that cunning Senator to enrich all of his party tied by their purse-strings the faster unto him; whereas the Antifaction of the Marian's being nothing so well moneyed by their Patron cleaved not so steadfastly unto him. Gainful errors soon gain and long keep such as desire them; whereas speculative opinions which terminate only in the brains having little influence on men's practice and less on their profit are nothing so taking of men, and men nothing so tenacious of them.  
35. As for the error of such as deny the Baptising of Infants, we have cause to conceive the greater hopes of their returning to the truth, because that their Opinion can not make them a thread, or a shoo-latchet the richer by the maintaining thereof. Tully saith of our Brittainy in his time, (when Caesar rather discovered than conquered it) that it had naturally, Ne micam auri aut argenti, not a crumb of gold or silver, as within the bowels of the earth thereof. So may I say of the Doctrine of Antipoedobaptism, it is a bare and poor opinion, Gold and Silver it hath none, and therefore, (alone of itself) is never probable to enrich the patrons and defenders thereof.  
36. And yet as Tully: went a little too far, in condemning Britain, as utterly devoid of Silver oar, and is disproved by the industry of our Age, which some years since hath discovered Silver mines in Wales, so possibly this opinion may be more advantageous to the defenders thereof, than is obvious to the eye of every common beholder. It may be it may make them more capable of preferment, and that either they are or conceive themselves to be in a better proximity to advancement by maintaining thereof as more favourably reflected on than others; as if this opinion gave the most real testimony of their good affections to the present government, whereby they apprehend themselves: the next reversions to preferment I believe they mistake themselves therein, and that no such partiality is in the present state. However let them examine their own souls and divest themselves, of covetousness in case they be conscious to themselves that expectation of profit inclines them to this opinion.  
37. Come we now to Positive counsels, what we ought to perform. And here I am afraid some will be offended at the simplicity & plainness of them. There is a book entitled, De medecinis facilè parabilibus, of medicines which may easily be procured, and very good for such which take Physic in forma pauperis. Yea generally it is conceived nothing so much detracteth from the worth of those medicines, as the cheapness and commonness thereof, so that if we did but fetch from the East Indies, what now groweth in our gardens, it would then be accounted a precious Drug which now we esteem a common Potherb. In like manner I fear that these our counsels, shall be undervalved for the usualness and obviousness of them. If a Soul-Mount-abank, should prescribe such new fangled means, which was never heard of before, he should get more patients than all the grave Physicians of the City. However we will adventure to prescribe these plain means which God hath prescribed unto us.  
38. First, pray to God, that he that openeth and no man shutteth, and shutteth and no man openeth, would be pleased in his own due time to reveal all necessary truths unto thee. Secondly, be diligent in reading God's Word. Luther did profess that when he first began to write against the Pope, many fancies were put into his head, plausible to flesh and blood, but groundless on Scripture, which made him daily to pray, Domine in verbo, Domine in verbo, Lord teach me in thy Word.  
39 Thirdly, be careful in keeping the Lords day, not with any superstitious but godly observation thereof. On what day did God reveal the Revelation to S. John? On the Lord's day, Rev. 1. 10. Thus Princes use to bestow their Boons, and confer their favours chiefly on those days, which more properly are called their days; as on the Anniverssaries of their Births or Coronations. Fourthy, Repair to the place of God's Public Service. Fifthly, as the Magistrate bears not the Sword in vain, the Minister bears not the Word in vain. But lest we Ministers should seem to plead our own cause herein we leave this to God to plead for us.  
39 Object. But some erroneous persons will be ready to say unto me, as the young man did to our Saviour in the Gospel, All these things▪ have I done from my youth. I have constantly prayed, and carefully read, and conscientiously kept the Lords day, and diligently repaired to the public Ministry, and have endeavoured to divest myself of pride, passion, and covetousness, and yet no error is revealed to me, which I formerly maintained. Hereupon I conclude myself to be in the right. Our English Proverb, as it hath much of rudeness, so it hath no less of truth therein, One is not bound to see more than he can. And I conceive I am in no error, because I follow my present light, and all the means of your prescription have made no alteration on my understanding.  
40. Answ. Give me leave to be jealous over these Objectors, with a godly jealousy. I expect not the validity of my Receipts prescribed, but suspect their effectual application thereof, whether or no they have sincerely practised the same; this I am sure, as men can scarcely (for the main) give other, so Angels can give no better.  
41. And here I shall deceive their expectation, who conceive that on the ill success of the former Receipts, I should proceed to prescribe other means, whereby a brother dissenting from the truth, shall be reclaimed unto it. Only I remember a passage of Eliah, 1 Kings 18. 34. when according to his command, they had once poured water upon the Altar, And he said, Do it again, and they did so the second time; and he said, Do it the third time, and they did it the third time also. The next seven years, (if thou livest so long) pray, read, keep the Lords day, attend on God's public Ordinance, and in case the truth be not then revealed unto thee, the next seven years (if thou livest so long) do the like. I have no alteration, but a mere repetition, of what already hath been prescribed: and therefore we proceed to give instructions to such who by the benefit of these means are actually reclaimed from their errors A word or two how they should behave themselves.  
42. First, practise our Saviour's precept to S. Peter, Luke 22. 3●. When thou art converted strengthen thy brethren. Never conceive thyself in the peaceable possession of a truth, until such time as thou hast imparted it to others: the rather because it is more than probable, that by thy example, (if of any eminency) thou hast invited others to, or confirmed others in their errors▪ and therefore in civility and Christianity thou standest obliged to undeceive them.  
43. In Hungaria they have a custom, that a Gentleman wears so many Feathers as he hath killed Turks And truly, a Feather may pass for the lively Emblem of the glory of this world, wagged with the wind, and lighter than vanity itself: Alas, what a toy is a Feather? It is real happiness indeed, Dan. 12. 3. They that turn many to righteousness shall shine as the stars for ever and ever.  
44. But O how glorious in Heaven will S. Peter appear? who at the preaching of one Sermon gained Acts 2. 4. three thousand souls. What a Constellation, what a Firmament of stars will he alone be?  
45. See the pathetical expostulation, and the ingenuous confession of S. Paul before King Agrippa, Acts 26. 8. His pathetical expostulation, Why should it be thought a thing incredible with you, that God should raise the dead? His ingenious confession▪ I verily thought with myself that I ought to do many things contrary, etc. How freely and fully doth he acknowledge his fault, labouring to lessen the errors of others by the alleging the example of his own former infirmities.  
46. This wrought so far with Agrippa, that it made him a Demi, Almost a Christian. Paul did both in his own and Apollo's part to plant and water, but God was not pleased.  
47. Who knoweth what may come to pass? Happy Music if in like manner we might but live to hear some of our; yet dissenting brethren, after their returning to the truth, to argue the case thus with those which as yet remain in their errors. How ought they to counsel others to the truth, and Paul-like, to comfort them with their own Precedent, that such as err may seasonbly be reclaimed.  
48. Come we to show how the standers by, and all other orthodox Christians ought to contribute their assistance to the reclaiming of their erroneous brethren to the truth. Hypocrates speaking of Cures, saith, that all parties concerned must lend their assistance, as the Physician, Patient, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are present, (conceived related to the sick man) must all lend their assisting hand to the work. So in spiritual Cures, even the spectators (idle ones Christianity allows none) are parties, and must contribute their help in so good an employment. For whom these counsels are proper.  
49. First▪ load them not with opprobrious Language, of Heretics, and the like. Be more charitable in thy words to them, and thoughts of them. Though they should account us Dogs, let us account them Sheep, but what Sheep? wand'ring Sheep. Though they esteem us Bastards, we will esteem them children, but what children? prodigal children. We will think better of them than they think of us, (though not so well as they think of themselves) and no discreet person will conclude, our faith the worse, because our charity is the more.  
50. Secondly, widen not the wound betwixt us, to make it worse than it is. And if thou hast occasion to state the controversy betwixt us and them, deal fairly in the matter. Do not paint them of a blacker complexion than they be, neither represent their opinions partially to their disadvantage.  
51. Here under favour I conceive, that it is fit at a Disputation in the Schools, to charge them home, with all the dangerous or absurd Consequences, which result naturally from their erroneous opinions. We may bring a just action against them, and at the suit of Logic arrest them for maintaining such abominable Consequences: we may lay the ugly Brats at their father's doors, that they may have the shame and pain in getting them, the cost and charge to provide for them. As is the Mother, so is the Daughter.  
52. But in case our dissenting brethren shall disclaim such Consequences, and sincerely from their hearts detest and abhor such damnable Deductions which notwithstanding naturally and inevitably flow from their own erroneous principles, conceive that, though they may be pressed with such consequences in the Schools they may not be charged with them in foro conscientiae. But that only they are answerable to God for the primitive error, and not for such derivative ones, which notwithstanding are the undoubted offspring thereof.  
53. Lastly, when they shall recant their errors willingly, cheerfully, greedily, give unto them Gal. 2. 9 the right hand of fellowship. Indeed the left hand by vulgar tradition (not to say mistake) is presumed nearer to the heart, but the right hand if not by nature (by custom) is the stronger and firmer. Say not, I must make some difference betwixt those, that never left, and those who lately returned to the truth. My right hand I must reserve for such who never wandered from the right way, my left hand shall serve those who were brought back unto it. O no, love both alike, and though the affection of thy heart be equal to both, if there be any odds in thy behaviour, express most love to those Reverts, so to invite more to come over to the truth.  
54. Do any hear my Sermon this day who dissent from me, and many other, (and indeed from all the practice of the ancient Primitive Church) in the point of baptising of Infants. O let such consider what hath been said by us in this point, and God give them understanding, and on the appearing of truth unto them, let them ingeniously renounce their own erroneous opinions.  
55. Never be ashamed to do that, which will bring safety to yourselves, glory to God, joy to Angels, grief to none but such as rejoice at your destruction. We may observe in Horses, that after a stumble, for some paces they go better and quicker than before. Some impute this to their fear, to be beaten, and desire to avoid it; others to their generosity, to make amends for their former fault, with double diligence.  
56. Be not like the Horse and Mule which hath no understanding, Psalm 32. 9 that is, do not imitate them in their brutish headstrongness. Yet be like the Horse and Mule in their commendable conditions, (as creatures far above Pismires, and Lilies) imitate those generous principles which the instinct of Nature hath put into them. Recover what is passed in your stumbling by your future activity; in going the faster in the path of truth and righteousness.  
57 To conclude, there is for the present a great Gulf and distance betwixt you and us in our opinions. Indeed though we should desire it, we dare not approach nearer unto you in point of judgement. S. Paul saith even of his brother S. Peter, Gal. 2. 5. To whom we gave place, no not for an hour, that the truth of the Gospel might continue with you. We may not yield to you, no, not a hairs breadth. We have already in stating the Controversy betwixt us, drawn as near as we can without betraying the truth, prejudicing God's cause, and our own consciences. And having gone to the very marches and out-bounds of the truth, we there stand on tiptoes ready to embrace you if you come to us, and no otherwise.  
58. But as for difference in affection, seeing we conceive your error not such as intrencheth on salvation, (because not denying but deferring Baptism) and only in the out limbs (not vitals of) Religion, wherein a latitude may and must be allowed to dissenting brethren, we desire that herein the measure of our love may be without measure unto you. Lightning often works wonders when it breaketh the Sword, it doth not so much as bruise the Scabbard; Charity is a more heavenly fire, and therefore may be more miraculous in its operations. You shall see that our love to you, as it doth detest and desires to destroy your errors, so it will at the same time, it will safely keep, and preserve your erroneous persons.  
59 For mine own particular, because I have been challenged (how justly God and my own conscience knoweth) for some morosenes in my behaviour towards some dissenting brethren, in my Parish, this I do promise, and God giving me grace I will perform it. Suppose there be one hundred paces betwixt me and them in point of affection, I will go ninety nine of them, on condition they will stir the one odd pace, to give them an amicable meeting. But if the Legs of their Souls be so lame, or lazy, or sullen, as not to move that one pace towards our mutual love, we then must come to new propositions. Let them but promise to stand still and make good their station, let them not go backward, and be more imbittered against me than they have been, and of the hundred paces, in point of affection, God willing, I'll go twice fifty to meet them. As for matter of judgement I shall patiently and hopefully expect the performance of God's promise in my Text, when to those which are otherwise minded in the matter of Infant's Baptism, God will reveal even this unto them. Amen.  
FINIS.   

PERFECTION AND PEACE: Delivered in a SERMON preached in the Chapel of the Right Worshipful Sir ROBERT COOK at DYRDANS. By THO. FULLER B. D.  
LONDON Printed by Roger Norton for john Williams at the Crown in S. Paul's Churchyard, 1653.   

TO The Honble and truly Religious GEORGE BERKELEY▪ Sole Son and Heir to the Right Honourable GEORGE Lord BERKELEY, etc.  
SIR,  
WHen I look on the Crest of your ancient Arms, (A Mitre powdered with Crosses) I read therein an abridgement of the Devotion of those darker days: the Mitre showing your Ancestors actions in Peace; the Cross, their achievements in the Holy War: the Mitre, their doings at home; the Cross, their dare abroad.  
Yea I fancy to myself each ancient Lord Berkly, like one of the Israelites at the walling of Jerusalem, Neh. 4. 17. With a Trowel in one hand, and a Sword in the other. We always find him either fight or founding, either in a Battle or at the building of some Religious Fabric, as (besides others) the entire Abbey at Bristol, (afterwards converted into a Cathedral) was solely founded by one of that Family.  
This was the Devotion of those days, wherein the world knew no better, and scarce any other. Since the Reformation, your Noble House hath not had less heat for having more light. Your Charity hath not been extinguished, but regulated, not drained dry, but derived in righter channels; and flowing with a clearer stream free from the mud of superstition.  
As for your particular, that your ancient Crest is worthily born by you, the Mitre speaking you a Patron of Learning; the Crosses, a Practiser of Religion. Qualities which encouraged me to present this small Treatise unto you.  
Acceptance is more than it can expect, pardon being as much as it doth deserve, being so long in coming, so short when come. But because it had its first Being by your Command, it hopes to have its well-being by your Countenance.  
Should I desire so many Lords of your Family hereafter, as heretofore have flourished in a direct line, by desiring a particular Happiness to your House, I should wish a general mischief to mankind▪ that men should live so many years in sin & sorrow before the coming of the necessary and comfortable day of Judgement. My prayer therefore shall be, That the lustre of your House may continue with the lasting of the World, (so long as God will permit the badness thereof) in that honourable Equipage of your Ancestors: May Perfection here, and Peace hereafter light on you, your virtuous Lady, and hopeful issue; which is the daily desire of  
Your Honour's most bounden Servant THO. FULLER.   

PERFECTION AND PEACE.  PSAL. 37. 37. Mark the Perfect, behold the Upright; for the end of that man is Peace. 
THIS and the 73. Psalms are of the same subject, wherein David endeavours to cure an Epidemical disease, with which the best Saints and servants of God are often distempered: Observe in this Disease, the nature, danger, cause and cure thereof.  
The Nature, namely fretting fits of the soul, at the consideration of the constant peace, plenty and prosperity of wicked men.  
The Danger thereof, It causeth the Consumption of the spirit, and is destructive to the health of the soul. Yea, when this disease comes to the Paroxysm, the height and heat thereof, it becometh dishonourable to God; aspersing and belibelling him, as if he wanted Goodness, and would not; or Power, and could not; or Justice, and doth not order matters better than they are.  
The Cause thereof it proceedeth from a double defect in men:  
1 Want of Faith to trust in God.  
2 Want of Patience to wait on God.  
This is the reason why the practice of these two graces is so often inculcated by David in this Psalm.  
The Cure thereof: David applies many Cordials, (for less than Cordials will not do the deed) seeing by his own confession, Ps. 73. 21. His heart was grieved with his fretting fits. We will only instance on the two last.  
One is a serious consideration, ver. 35 of the short pleasure and certain pain of the wicked. It was a good prayer of a good man, Lord keep me from a temporal heaven here, and an eternal hell hereafter. True it is, Psalm 73. 4. that to the wicked, there are no bands in their death: and no wonder, when they have all bands after death.  
The second is a studious observation of the perfect Man's condition, who though meeting with many intermediate broils and brunts, and bicker in this life: yet all at last winds up with him in a comfortable close, and happy conclusion, Mark the Perfect, behold the Upright, for the end of that man is peace.  
Observe in the words two general parts:  
1 The description of the Dead.  
2 The direction to the Living.  
In the description of the Dead, we have two particulars:  
1 What he was. A practiser of Perfection and Uprightness.  
2 What he is. A possessor of a peaceable end.  
In the direction to the Living we have an invitation, or rather an injunction to mark and behold.  
1 What was done by the man, when living: his Holiness.  
2 What was done to the man, when dead: his Happiness.  
This our Sermon being now preached in the juncture of the old and new Year: What better subject to end the old, then to speak of the description of the dead? What fitter matter to begin the new, then to treat of the direction to the living? Mark the Perfect, behold the Upright: for the end of that man is peace.  
Before we enter on the words, it will be a charitable work to reconcile the seeming variance betwixt the two Translations: I mean that which is commonly prefixed at the beginning, and what is constantly inserted in the middle of our Bibles.  
The Old Translation.  Keep innocency, and take heed unto the thing that is right, for that shall bring a man peace at the last. 
The New Translation.  Mark the Perfect man, and behold the Upright, for the end of that man is peace. 
See here a vast difference betwixt the divers rendering of the words: If the Trumpet, 1 Cor. 14. 8. give an uncertain sound, who shall be prepared for the battle? But where shall the unlearned, though honest hearted Reader, dispose of his belief and practice, when there be such irreconcilable differences in the Translation of God's Word.  
I answer, the seeming difference ariseth from the latitude of the Hebrew words, so extensive in their signification: for Shemor which in my text is translated, Mark, according to the first and most frequent acception thereof: signifieth also in a secondary sense, to Keep, seeing those things which we mark, we also keep, at the least for some short time in our memory. The same may be said, that the word Behold, in my Text, is rendered in the Old Translation, take heed, seeing the Hebrew will bear both: Tham and Jaschar, most commonly and constantly denote the Concrete, Perfect, Upright, Righteous, and Innocent: But sometimes signifieth the abstract also, Perfection, Uprightness, Innocence. Let not therefore the two Translations fall out, for they are Brethren, and both the sons of the same Parent, the Original: Though give me leave to say the youngest child is most like the father, and the newest Translation herein, most naturally expresseth the sense of the Hebrew.  
Let none cavil that such laxity in the Hebrew words occasions uncertainty in the meaning of the Scripture: For God on purpose uses such words importing several senses; not to distract our heads, but dilate our hearts, and to make us Rechoboh, Room for our practice in the full extent thereof, Psal. 119. 92. Thy commandment is exceeding broad, and is penned in words and phrases, acceptive of several senses, but all excellent for us to practice: So that both Translations may be happily compounded in our endeavours, Mark the perfect, keep innocency, and behold the upright, and take heed to the thing that is right; for the end of that man is peace: and that shall bring a man peace at the last.  
Begin we with the description of the dead, Perfect, and what is a good Comment thereon, Upright.  
Object. It is impossible this world should afford a perfect man. What saith David, Psal. 14. 2. The Lord looked down from Heaven upon the children of men, to see if there were any that did understand and seek after God. They are all gone aside, they are altogether become filthy, there is none that doth good, no not one. But what saith Solomon, Eccles. 2. 12. For what can the man do, who cometh after the King, even that which hath been done already. But what shall he do that cometh after the King of Heaven? can Subjects hope that their discoveries will be clearer than their Sovereigns? shall man living on earth see more than God looking from heaven? he could not meet with one good, where then shall we mark a perfect man?  
Answ. David in the place alleged, describes the general corruption ad prae varicationem of all mankind by nature; in the latitude whereof we confess the perfect man in my Text was involved. As all Metals when they are first taken out of the earth, have much dross and oar, but by art and industry may afterwards be refined: so the man in my text was equally evil with all others by nature, till defecated by grace, and by God's goodness refined to such a height of purity as in some degree will endure the touch, and become perfect.  
In a fourfold respect may a servant of God be pronounced Perfect in this life.  
1 Comparatively, in reference to wicked men, who have not the least degree or desire of goodness in them. Measure a servant of God by such a dwarf, and he will seem a proper person, yea, comparatively perfect.  
2 Intentionally: The drift, scope, and purpose of such a man's life, is to desire perfection, which his desires are seconded with all the strength of his weak endeavours: He draweth his bow with all his might, and Perfection is the mark he aimeth at, though too often his hand shakes, his bow starts, and his arrow misses.  
3 Inchoatively: We have here the beginning and the earnest as of the Spirit, 2 Cor. 1. 22. So of all spiritual graces, expecting the full (not payment, because a mere gift, but) receipt of the rest hereafter. In this world we are a perfecting, and in the next, Heb. 12. 23. we shall come to the spirits of just men made perfect.  
But blame me not, Beloved, if I be brief in these three kinds of Perfections, rather touching then landing at them, in our discourse; seeing I am partly afraid, partly ashamed to lay too much stress and weight on such slight and slender foundations. I hasten with all convenient speed to the fourth, which one is worth all the rest. A servant of God in this life is perfect.  
4 Imputatively: Christ's perfections through God's mercy being imputed unto him. If I be worsted in my front, and beaten in my main Battle, I am sure I can safely retreat to this my invincible Rear: In the agony of temptation we must quit comparative perfection.  
Alas, Relation is rather a shadow then a substance: quit intentional perfection, being conscious to ourselves how oft our actions cross our intentions. Quit inchoative perfection; for whilst a servant of God compareth the little goodness he hath with that great proportion which by God's law he ought to have, he conceiveth thereof as the pious Jews did of the Foundation of the second Temple, Haggai 2. 3. Is it not in your eyes in comparison of it as nothing? But stick we may and must to imputative perfection, which indeed is God's act, clothing us with the Righteousness of Jesus Christ.  
This is the reason the Saints are unwilling to own any other perfection: for though God Job 1. 1. is pleased to stile Job a perfect man, yet see what he saith of himself, job 9 20. If I say that I am perfect, it shall also prove me per verse. God might say it, job durst not for fear of pride and presumption. Indeed Noah is the first person, who is pronounced perfect in Scripture, Gen. 6. 9 But mark I pray what went in the verse before: But Noah found grace in the eyes of the Lord. Not that his finding grace is to be confined to his particular preservation from the Deluge, (which was but one branch or sprig of God's grace unto him.) But his whole person was by God's goodness accepted of, Noah's perfection more consisting in that acceptance than his own amiableness, approved not so much because God found goodness in Noah, but because Noah found grace in God.  
Come we now in the description of the Dead, to what he is, The end of that man is peace.  
Object. Some will object that daily experience confutes the truth of this Doctrine, what more usual then to see God's servants tossed, tumbled, tortured, tormented, often ending their painful lives with shameful deaths. Cushi being demanded by David to give an account of Absaloms' condition, 2 Sam. 18. 32. made this mannerly and politic return: The enemies of my Lord the King, and all that rise up against thee to do thee hurt, be as that young man is.  
But some will say, if this be a peaceable end, to lead an afflicted life, and have an ignominious death, may the enemies of God and all goodness, the infringers of our Laws and Liberties, the haters of Learning and Religion, the destroyers of Unity and Order, have their souls surset of such a peaceable end.  
Resp. In answer hereunto we must make use of our Saviour's distinction, the same for substance and effect, though in words there be variation thereof. Being taxed by Pilate for treason against Caesar; he pleaded for himself, joh. 18. 36. My kingdom is not of this world: So say we, to salve all objections, our peace, that is the peace in our Text, (and God make it ours, not only to treat and hear, but partake thereof,) is not of this world, consisteth not in temporal or corporal prosperity; but is of a more high and heavenly nature. Indeed this peace is in this world, but not of this world; begun here in the calm of a clear and quiet conscience, and finished hereafter in the Haven of endless happiness. When the man in my Text, becomes perfectly perfect, he shall then become perfectly peaceable.  
However we may see that sometimes (I say not always) God sets a signal character of his favour on some of his servants, enjoying at their end a general calm, and universal tranquillity towards all to whom they are related. Amongst the many privileges of Saints reckoned up Job 5. none more remarkable than that verse 23. For the Stones of the field shall be at league with thee, and the beasts of the field shall be at peace with thee. Have we here a Dichotomy of all wicked men, or a sorting of them all into two sides.  
Some are Stones, like Nabal 1 Sam. 25. 37. stupid, sottish, senseless; no Rhetoric with its expanded hand, no Logic with its contracted fist, no Scripture, no reason, no practice, no precedent can make any impression upon them, so that the best of men may even despair to get their good will. Well the way to do it, and procure a perfect peace with them, is to please God.  
Others are beasts like the Cretians, Tit. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so fierce, so furious, so crafty, so cruel, no meddling with them without danger. As the former could not conceive, so these will not abide any rational debate with them. The former were too low and silly, too much beneath: these high and haughty, too much above persuasion to peace; mention but the name thereof, and they Psal. 112. prepare themselves to battle.  
The art then to make these friends with a man, is only this, to endeavour to please the high God of heaven; and than Solomon's words will come to pass, Prov. 16. 7. When a man's ways please the Lord, he maketh even his enemies to be at peace with him.  
It once came to pass in England (and but once it came to pass in England) namely, when 
* See his life lately printed.  Sir Thomas Moor was Lord Chancellor, that the Crier in Chancery being commanded to call the next cause, returned this answer, there were no more causes to be heard. Not that there was no more on the file for that day (which is ordinary and usual) but, which is strange, that then there was no more suits depending in the whole Court of Chancery, but that all ripened for Trial, were decided. Then was Janus his Temple shut clean throughout England, in Cases betwixt Plaintiff and Defendant, relating to equity and conscience. Whether this proceeded from the peaceableness of people in that age, not so quarrelsome and litigious as in ours: or from the goodness of the Judge, either, happy, privately to compound differences without any suit; or dextrous, publicly to decide them with all expedition.  
But when some good man hath lain on his death bed, though having many suits in his life, all than are ended and composed. Call the suit betwixt this man and his God, long since it is attoned, and both made friends in Christ. Call the suit betwixt this man and his conscience, it is compremised, and both of them fully agreed. Call the suit betwixt this man and his enemies, Stones and Beasts, it is compounded, and they at peace with him. Call the suit betwixt this man and all other Creatures, it is taken up, and he and they fully reconciled. Thus I say sometimes, not always, God graceth some of his servants that they depart in an universal peace, a personal favour indulged to some select Saints. But generally and universally all the true servants of God, whatever their outward condition be, go from peace to peace; from the first fruits of peace in their conscience, to the full fruition thereof in heaven. Mark the perfect, behold the upright: for the end of that man is peace.  
Come we now to the direction of the Living: Mark the Perfect, behold the Upright.  
It is not said, Gaze on the Perfect, Stare on the Upright, this men of themselves are too prone to do without any bidding: nay, contrary to God's positive command, Heb, 10. 33. Whilst ye were made a gazing stock by reproaches and afflictions. And David in the person of Christ complains, Psal. 22. 17. they look and stare upon me: partly with eyes of wonder, as on so many Monsters and Prodigies, 1 Pet. 4. 4. Wherein they think it strange that you run not with them to the same excess of Riot: partly with the eyes of scorn, as on so many miserable wretches. Indeed God and wicked men agree in this point, that good men are not worthy to live here. But upon different, yea, contrary accounts, God esteems them too good to live here, Heb. 11. 38. Of whom the world was not worthy. Wicked men conceive them too bad to live here, Act. 22. 22. Away with such a fellow from off the earth, for it is not fit that he should live. Which makes them to behold the perfect and upright, with scorn and contempt.  
However mark the Just, behold the Upright, do it solemnly, do it seriously, not with a cursory look, fix thy sight, and for some time; let it dwell on so eminent an Object. Mark the perfect, as a Scholar marks his copy to write after it. Then will it come to pass with thee as with Moses, Exod. 34. 29. He so long had seen the backparts or Suburbs of God's glory, that the skin of his face shone, guilded with the reflection thereof. So those who mark the Perfect and behold the Upright, not only with a forecast, but chiefly with a reflexed look, cannot but be gainers thereby. For the godly, who, as S. Paul saith, Phil. 2. 15. shine as lights among a crooked and perverse Nation in the world, will make such as effectually mark them, become like unto them, and shine accordingly. We see that such who look on Bleer-eyes, have their own sight infected therewith; and those who diligently mark, and steadfastly fasten the eyes of their souls, on the perfect and upright man, will in process of time, partake of their perfection.  
Use. 1. It serveth to confute such, who, though living long in this world, and conversing with variety of persons, yet mark and observe nothing at all. If a privy inspection might be made into the Diaries and Journals of such men's lives, how would they be found filled with empty cyphers, whose total sum amounts to just nothing. When Messengers and Trumpeters come into the Castles and Garrisons of their enemies, commonly they are brought blindfolded, that they may make no dangerous discoveries to report to their Party at their return. What out of Policy is done to them, that many out of idleness and ignoranc● do to themselves, mask and hood wink their souls, do take notice of nothing in their passage through this world.  
Others mark but only such things which are not remarkable. Dina marks, but what? Gen. 34. 1. The fancie-ful fashions of the daughters of Canaan: and we may generally observe, that all observations follow the humour of the Observers, so that what vice or virtue in him is predominant, plainly appears in their discoveries. The Covetous man marks, but whom? those who are rich and wealthy. The ambitious man, but whom? those that are high and honourable. The lascivious man marks, but whom? such as are beautiful and wanton: few there be of David's devout disposition, who mark the Perfect, behold the Upright; for the end of that man is peace.  
2 Use. Let all who desire this peaceable end, labour whilst living to list themselves in the number of those who are perfect and upright.  
King Ahaaz coming to Damascus, was so highly affected with an Idolatrous Altar which he there beheld, that he needs would have that Original Copied out, 2 King. 16. 10. And the like made at Jerusalem, according to the fashion of it, and all the workmanship thereof. Fool, to prefer the pattern of the infernal pit, before the pattern in the Mount. But this his profane action will afford us a pious application.  
You that have marked the Just and beheld the Upright, aught to be affected with the piety of his life, cannot but be contented with the peaceableness of his end. This therefore do; Such who are pleased with the pattern of his perfection and uprightness, go home, and raise the like fabric, erect the like structure for all considerable particulars in your own soul.  
Vain and wicked was the wish of Balaam, Numb. 23. 10. Let me die the death of the righteous, and let my last end be like his. He would commence per saltum, take the Degree of Happiness, without that of Holiness; like those who will live Papists, that they may sin the more freely; and die Protestants, that they may be saved the more certainly. But know that it is an impossibility to graft a peaceable death upon any other stock, but that of a pious life.  
3. Use. Let it retrench our censuring of the final estate of those whom we know led godly lives, and we see had shameful deaths. Let us expound what seems doubtful at their death, by what was clear in their life. A true conclusion may sometimes be inferred from false premises: but from true premises the conclusion must ever be true. Possibly a good life in the next world, may follow a bad one in this; namely, where (though late) sincere repentance interposeth. But most certain and necessary it is, that a good life here must be crowned with a good condition hereafter. What then though. John Baptist lost his head by Herod's cruelty, he still held his head in the Apostles phrase, Col. 2. 19 By a lively faith continuing his dependence on, and deriving life and comfort from Jesus Christ, in which respect he may be said to have died in peace.  
There is a sharp and bitter passage in Scripture, Luk. 9 23. And yet if the same be sweetened with a word or two in my Text, it may not only easily be swallowed, but also will certainly be digested into wholesome nourishment: the words are these, and let him take up his Cross daily and follow me. His Cross; some will say, I could comfortably comport myself to carry such a man's Cross, his is a slight, a light, and easy; mine a high, a huge and heavy Cross. Oh but children must not be choosers of that rod where with they are to be corrected; that is to be let alone unto the discretion of their father. Men may fit clothes, but God doth fit Crosses for our backs: no Cross will please him for thee to take up, but thy Cross, only that which his providence hath made thee the proprietary thereof. Well take it up, on this assurance, that the end thereof shall be peace.  
Take up thy Cross. Is it not enough that I be passive, and patiently carry it when it is laid upon me? What a Tyranny is this for me to cross myself by taking up my own cross? But God will have it so, thou must take it up: that is, First thou must freely confess that nothing hath befallen thee by chance or fortune, but by God's all-ordering Providence. Secondly, Thou must acknowledge that all afflictions imposed upon thee, are the just punishment of thy sins deserved by thee; if inflicted more heavily, seeing all things is mercy which is on this side of hell fire. This it is to take up thy cross do it willingly, for it will be peace at the last.  
The last is the worst word, Daily. Not that God every day sends us a new affliction, but he requires that every day we should put on a habit of patience, to undergo whatsoever cross is laid upon us. This I conceive to be David's meaning, Psal. 73. 14. and chastened every morning. Daily, superstitious Friars never esteem themselves ready till they have put on their Crucifix, and religious Protestants must never account themselves ready till they have put on their cross.  
The Papists have besprinkled their Calendar with many festivals, having no foundation in Scripture, or ancient Church History. One day they call the Exaltation of the Cross, which is May 3. another the Invention of the Cross, which is September 14. But we must know there is one day of the Cross more, Day which continueth from the beginning to the end of the year, namely, the Assumption of the Cross; every one must take it up daily, do it, & do it willingly, for the end thereof will be peace.  
And yet there is a fourth thing remaining in the Text, when we have took up our Cross we must follow Christ; it is not enough to take it up, and then stand still, as if suffering gave us a supersedeas for doing; but God at the same time will have our hands, back, and feet of our soul exercised; hands to take up, back to bear our Cross, and feet to follow him; and happy it is for us, though we cannot go the same pace, if we go the same path with our Saviour; for the end thereof will be peace.  
O the amiableness of the word Peace! oh the extensiveness of the word End! Peace? what can be finer ware? End? what can be larger measure?  
The amiableness of Peace, especially to us, who so long have prayed for it, and paid for it, and sought for it, and fought for it, and yet as yet in England have not attained it. For the Tragedy of our war is not ended, but the scene thereof removed, and the Element only altered from earth unto water. Surely had we practised David's precept, Psal. 34. 14. Eschew evil and do good. seek peace and ensue it, before this time we had obtained our desire. It is to be feared we have been too earnest prosecutors of the last, and too slow performers of the first part of the verse: great have been our desires, but small our deeds for peace. Had we eschewed evil and done good, God ere this time, would have crowned our wishes with the fruition of peace.  
The Mariners Act. 27. 30. (men skilful to shift for themselves at Sea) had a private project for their own safety, namely, to quit their crazy ship, (with the soldiers and passengers therein,) and secretly to convey themselves into the boat. But their design miscarried being discovered by S. Paul to the soldiers, who cut the ropes of the boat, and let her fall off.  
All men ought to have a public spirit for the general good of our Nation, the success where of we leave to the al-managing providence of the God of heaven and earth. But I hope it will be no treason against our State, and I am sure it will be safe for us, who are but private persons to provide for the securing of our souls, and to build a little Cockboat, or small Vessel of a quiet conscience in our own hearts, thereby to escape to the Haven of our own Happiness? We wish well to the great Ship of our whole Nation, and will never desert it so, but that our best prayers and desires shall go with it. But however providence shall dispose thereof we will stick to the petty Pinnace of Peace in our own consciences. Sure I am, no soldiers shall be able to cut the Cables, I mean no forcible impression from without, shall disturb or discompose the peace which is within us.  
O the extensiveness of the word End! It is like the widow's oil, 2 King. 4. 6. Which multiplied to fill the number and bigness of all Vessels brought unto it, so here bring days weeks, months, years, myriads, millions of years end will fill them all, yet itself is never filled, as being the endless end of eternity.  
We will conclude all with a passage of Columbus, when he first went to make discovery of the new world. Long time had he sailed and seen nothing but Sea, insomuch as the men and Mariners with him begun to mutiny resolving to go no further, but return home again. Here Columbus with good words and fair language pacified them for the present, persuading them to sail forward for one month more. That month elapsed, he over-entreated them to hold out but 3 weeks longer: that three weeks expired, he humbly and heartily sued unto them, that for his sake they would sail on but 3 days more, promising to comply with the Resolutions of returning, in case that within those 3 days, no encouragement to their contrary was discovered. Before the ending whereof they descried fire, which was to them a demonstration that it was not subjected on water, and which invited them for the finding out of those Islands, whereby others afterwards discovered the whole Continent.  
Whilst we live here below in our bodies, and sail towards another world in our souls and desires, we must expect to meet with much disturbance in our distempered passions: yea, such as sometimes in the hour of temptation will amount to a mutiny; and much dishearten us when tossed with the tempest of afflictions we can make no land, discover no hope of happiness. It must then be our work to still and calm our passions, persuading them to persevere, and patiently to proceed, though little hope appear for the present. Not that with Columbus we should indent with our souls to expect any set-time of years, months or days, (this were unlawful, and with the wicked, Psal. 78. 41. To limit the Holy One of Israel) but indefinitely without any notation of time: Let us till on our souls by degrees, a while, a little while, yet a very little while to depend on God, and go on in goodness. Then at last a pillar of fire, a comfortable light of a conscience cleared through the blood and merits of Christ will appear unto us, not only contenting us for the present, but directing us for the future to that bliss and happiness enjoyed by the Subject of my Text, Mark the Perfect, behold the Upright; for the end of that man is Peace. AMEN.  
FINIS.   

PAg. 7. l. 4. for ad praevaricationem r. and prevarication, p. 12. l. 5. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.