A SHORT BROTHERLY EXAMINATION OF A SERMON.  
At first Preached by Mr SALOMON SAFFERY, And after published in Print; ENTITLED, Part of a DISCOURSE, Tending only to invite those that believe in CHRIST, to be conformable to him by Baptism. But intending to dissuade from Infant-Baptisme.  Text ISAIAH 43.22. 
But thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel.  
By ROBERT PITTILLOK, a Scottish man.  
Printed at Leith by Evan Tyler, Anno Dom. 1652.   

Christian Reader,  
SEeing these are days wherein Scribimus indocti, doctique poemata passim, I purpose to make no more Apology for my undertaking in the following animadversions; but knowing of none either abler or weaker setting to work for discovering such rocks in the Treatise to which they relate (as we conceive) might prove stumbling blocks to the weak; we conceived, our duty was, it coming to the hands of many of those, among whom at present, the Lord hath honoured us to labour in the Gospel, to set a hand upon the margin, for discovery of such dangers, as either might affect those that are not able to discern, or through manifold employments, have not such leisure to ponder: Wherein our purpose is not either to speak against the person of the Author, or exasperate the spirits of any of our contrary-minded Brethren (some whereof known to us, we look upon as eminent Saints of the most High) but in modesty and sobriety, to contend for the saith once given unto the Saints, and act in our station for the truth, with a heart willing to take with our guilt, and lay our hand upon our mouth, when by the golden rule of the Sanctuary, we are convinced to have gone astray. If thou findest hereby any spiritual advantage, he hath his reward, who is  
Leith, from my Quarters May 5. 1652. Thine as thou art a follower of CHRIST, RO. PITTILLOK.  1. Cor. 14.32. 
The spirits of the Prophets, are subject to the Prophets.  1. Thess. 5.21. 
Prove all things, hold fast that which is good.   

A short Brotherly Examination of a SERMON, At first Preached by Mr Solomon Saffery, And after published in Print, Entitled, Part of a DISCOURSE▪ tending only to invite those that believe in CHRIST, to be conformable to him by Baptism. But intending to dissuade from Infant-Baptisme.  Text ISAIAH 43.22. 
But thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel.  

SECT. I.  
NOt being desirous to multiply words unnecessarily, on strive about words wherein there is no profit, 2. Tim. 2.14. we take up all about which we purpose to speak, in reference to this Treatise, in these three; The scope, or that which is intended to be proven; The Proofs brought to this purpose, as they stand in relation to proving; And lastly, some particulars we shall glance at here and there, in Preface, Proofs, or Conclusion, as we find reason.  
As touching the first, we conceive, there is one thing pretended, and another intended: That which is pretended, is, to prove that Baptism is an Ordinance of God, and the first Ordinance by Believers commanded to be observed, and he that is weary of it, is weary of God, p. 4. line 17. and p. 5. line 2. that which is intended, is, that he who neglects to be baptised, after he hath attained to practic holiness, and is become able to make confession of his Faith by mouth, is weary of God, and resists him, though in Infancy he hath been formerly baptised, page 10. line 1. and 16. It seems to me a strange way of bearing in Truths, to propound and enlarge a doctrine in such amoiguous terms, that a judicious and sanctified hearer, not acquaint with the speakers temper, cannot know his meaning, till near the two part of the Discourse and Arguments be spent, and then to clear it; but by some falling expressions, from which it must be gathered by consequence, a Logic which our Brethren of the Author's judgement much shun, though the antecedent be express Scripture. Whether is it for catching the more easily the minds of the simple, by making them first afraid of great hazard, by neglect of Baptism, and then to take it up, though in a way contrary to their conscience, choosing rather to hazard upon this rock, than neglect the other, suspected to be a duty, whose neglect is attended with so dreadful consequents? Or is it by taking that for granted, which is in controversy, to make hearers the more easily conceive it is no controversy? Or is it to keep the minds of hearers in the smother frame, that with patience they might hear unto the close? Or the better to shun the dint of adverse arguments? Whatsoever it be, it looks not like the simplicity of Christ, 1. Cor. 2.4. It's emblem (if weakness make us not mistake) may fitly be the shellfish, which looks one way, and goes another. We remember this in the first place, for that much hurt often redounds to the weak and unlearned, by fair appearances, when in the mean time there is an hook under the bait, which hurts, if not timely adverted.   

SECT. II.  
AS for the second, the proofs as they stand in order to proving, are of two sorts: The first are four Scriptures brought to prove that Baptism is not only an Ordinance of God, but the first commanded to be observed by Believers, Math. 28. v. 19 John 4.2. Heb. 6.1. and 2. Acts 10.46, 47, 48. That it is an Ordinance of God, we judge out of all question, as also, the first commanded to be observed by Believers, in so far as the Scriptures cited prove, to wit, such Disciples or Believers (which by the Author, page 6. line 11. are granted to be reciprocal) as were never formerly visible Disciples of the New Testament, and in this estate baptised, we say, visible, because some may be visible Disciples, who after appear not to have had real union and communion with Christ: And we believe our dissenting Brethren, do not themselves rebaptize those whom they have formerly baptised upon their appearing Disciples, though they themselves should afterwards (God working effectually upon their hearts) confess they were but hypocrites at first receiving of Baptism in their fellowship, and more to this purpose these Scriptures do not hold forth. As also, while we grant it the first, we understand a fit administrator, element, and other circumstances necessary concurring; or, in a word, after conversion, with the first conveniency: but all this speaks nothing to prove what is intended, as the main scope, that such as were soomtime formerly baptised, should be rebaptised, when they become actual Believers, if they were not so at first.  
The Proofs, as the words of the doctrine import, are brought to clear, that he who neglects Baptism, is weary of God: With which truth (as the words import) we so fully close, that if there were nothing more intended, we should rejoice to hear this, and every Ordinance of Christ▪ powerfully pressed upon the conscience; only whileas we speak of neglect, it would be understood as it imports, an act of the mind contemning, and not a simple omission: For, the case may fall out, that some part of the Gospel fall in the hands of an unbeliever in India, which by the working of the Spirit, may become effectual for his conversion, wherein there is no mention of Baptism; or mention being made, he may not understand what it means. Such an omitter is no more weary of God, than the Disciples spoken of, Acts 19.1, 2. were, in not seeking for the Holy Ghost, as the Apostle there speaks, having never heard whether there were any Holy Ghost, or not: So, though it were a duty for Believers to be baptised when they become sensible of practic holiness, and able to confess with their mouth, and should not have been administrate to them sooner; (which we dare not yet believe) it is not in them a weariness of God, till it be discovered to them to be their duty; but should be in them a weariness of him to take it up: being a sin against conscience, and whatsoever is not of faith, is sin, Rom. 14, 23.  
And as for proving the conclusion intended, to wit, that notwithstanding persons have been baptised in their Infancy (so we speak because we reckon it Baptism, though we conceive the Author will say, Dipping of Infants in the Name of the Father, Son, and Holy Ghost, is no Baptism at all) when they become able to give a confession of their faith, and sensible of practic Holiness, they are then to be baptised. None of the Scriptures cited in the 5. Page prove the point, not the first, Acts 11.17. compared with 10.46, 47, 48. For neither Cornelius (though a devout man) nor any of his house were ever formerly Disciples of the New Testament, and baptised. Neither the second, Luke 7.30. Nor the third, Math. 3.7, 8, 9, 10. Because both relate to persons which formerly were never baptised. Neither the universality of it, spoken of in the 6. and 7. pages, which we grant in a larger sense than our dissenting Brethren will admit: to wit, to Infants of Believers in Church-Fellowship, who are visible Disciples, and Believers to Charity's up-taking, though not acting their Faith more than their reason, and yet are reasonable creatures when they come from the womb. But it follows not from any thing there spoken, that either Children should not be baptised, or are not Disciples, or being baptised, they should again take up that Ordinance, when they become sensible of Practic Holiness, and able to confess with their mouth. Neither the Spirituality of it (to keep the Authors own words) except it be what is said anent the Spirituality of the Subject, to wit, that confession of the month is essential to Baptism, and actual Repentance, from dead Works, and bringing forth of fruit, wherein his purpose is discovered, and if as well proven as asserted, we should lay our hands upon our mouths, and take up that Ordinance with the first conveniency. But he must give me leave to say in sobriety and Truth, what Galen profanely said of a worthy Penman of sacred Scripture, Multa asserit, sed nihil probat.  
The strength of all the Arguments in that Section, which treats of the Spirituality of the Subject, as they relate to proving the intended conclusion foresaid, may be reduced to this, whatsoever is necessarily required of Persons said to be baptised, in the places cited, is necessarily in like manner, to be required of all persons who are to be baptised: But Confession, actual holiness, actual repentance, good fruits, etc. is required in all those; Therefore it is required in all that are to be baptised.  
Ans. 1. All the places cited, do not necessarily prove the second Proposition, as John 4.2. Because some may be made, and are Disciples, who cannot actually believe and confess, Acts 15.10. compared with 1. and 5. shows Infants may be Disciples. Neither doth the other Text Heb. 6.1. brought to fortify, prove that none can be Disciples but such as have actual repentance, etc. It will appear to the meanest impartial Logician, to be a bad consequence, because the foundation of Repentance from dead works, and of Faith towards God, are the first principles of the Doctrine of Christ; therefore there is nothing of them known, till they turn in actual and elicit acts. Take the like for clearing in natural things; Preservation of natural being, is the first principle whereinto men naturally incline, and whereupon all other natural actions follow: Therefore, there is nothing of it taught, before there be an actual explicit knowledge, and a faculty to confess wherein it doth consist, or love to father and mother natural, is the first principle of the fifth Command, whereupon others as branches follow; therefore while they are children, they have no love to them. We hope none will deny, but God is as free in the School of Grace as Nature.  
But especially we answer unto the first Proposition, That none of the Texts cited prove whatsoever is mentioned in them, is required of all to be baptised; And if the reasons of our denial clear thus, all the places cited are either instances, or Scriptures alleged to speak generally; And neither prove the point; not the first, because the persons spoken of Math. 3.8, etc. and John 4.2. were all in the Author's judgement, persons come to age, and the Eunuch, Acts 1.37. was without all controversy of the same condition; and instances of all particulars bygone, being able to afford but a proportional argument; for the time to come can prove only concerning persons of that same condition. It is as if we should argue thus, All men come to age must give their promise to be faithful to the Liberty of a City, before they can be admitted Freemen: Therefore Children cannot be admitted Freemen. I believe many of the Citizens of London and Edinburgh would much murmur, if the Parliament should take such Logic for demonstrations.  
The strength of the proof of the general Scriptures, consists (to take up all together) in the universal Particles in the 10. to the Ro. 9 If thou shalt confess with thy mouth, v. 10. With the heart man believeth, v. 11. Whosoever believeth, Math. 10.32. Whosoever shall confess, v. 33. Whosoever shall deny me, etc. (where by the way, we cannot but admire, a man of such Learning, and Piety, as the Author is said to be, should make denial, and not confessing to be the same thing, or equivalent, seeing Paul, Acts 23.6. though accused & before a judge, keeps up many particulars in christianity, though for this, he was accused in Christian Prudence, mentioning but one the hope, and resurrection of the dead, common to him and the Pharisees, his aduersaries, because he found neither calling, nor the glory of God at that time, did require a further publishing. We hope the Author, after second thoughts, will acknowledge, it is never lawful to deny Christ; but many times lawful not to confess, lest casting Holy things to dogs, they turn again all torent us) The third universal particle is, Heb. 12.14. Without holiness, no man, etc. the last brought to clear the third, is, Jam. 2.17. Faith if it have no works is dead alone.  
To which we answer shortly, All the passages alleged are universal in regard of the Subject they relate to: None of them are simple universal without restriction. This shall appear to impartial views of all the particular Texts: The first, Rom. 10. relates to those to whom the word of Faith was preached, and consequently such as were come to age, v. 8. In the second Math. 10. Christ is speaking to guard his D sciples, and such as were actual Believers against fear, and had the faculty of confessing, and denying, and so persons come to age. In the third, Heb. 12. the Apostle is speaking to persons that had need of Patience, Ch. 9.36. and confirmation, as is evident from the whole 11. Chapter, to which we shall add, as not of little weight. It had been a very imprudent and discouraging argument for so prudent a Penman, as the Author of that Epistle held by a great many of the Learned, to have been Paul concealing his name, for shunning prejudice, because a countryman to have written unto them as a motive to make strait steps for their feet, and go on in Holiness. Without holiness no man shall see God. Desiring them to take it in this sense, though sometimes the children of you Hebrews were holy, and received the Seal of the Covenant. Now if they d●e before they come to age, none of them shall see God: In the midst of his many wise, and powerful Arguments taken from the weakness, and transitoriness of the levitical Priesthood, and the completeness, and perpetuity of Christ's.  
The last, James 2.17. speaks to those who were in hazard of being partial in themselves, and judges of evil thoughts, v. 4. and whose duty it was to give unto a brother, naked and destitute of daily food, those things which are needful to the body. The Argument than stands thus, Confession and actual holiness, are necessary to all persons come to age, and in a faculty of confessing before Baptism: therefore they are necessary to all who are to be baptised, which to such as have saluted the rudiments of Sophistry, will appear a non-concluding caption a dicto secundum quid, ad dictum simpliciter. To which a Philosoph speaking to another, would answer in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in some sense they are all universal simply, it will never be proven. And if it be replied, though the persons to whom these places speak immediately, be persons adult and come to age, yet upon that occasion, general rules are laid down. It is as easily denied as asserted; some things spoken formerly, make it improbable, and some things to be spoken, will make it appear impossible. And that this is the Scrip manner of speaking, appears from Luke 9.5. Whosoever will not receive you, etc. we conceive the Author will not deny, it is understood but of such, as to whom they offered themselves. From Math. 10.22. Ye shall be hated of all men for my sake. We besieve, the Author will not aver, that every individual person did hate them, seeing many had tender bowels of love to them; but of all ranks, such as were godless and wicked, and to whom they became known. From Luke 14.26. If any man come to me, and hate not his father and mother, and wife and children, he cannot be my disciple. We hope, the Author will not teach, all who want those relations, are in an incapacity of becoming Christ's Disciples. That it is spiritual in its intent, washing away sins in a sacramental way, with all conveniency to be put in execution, with the limitations aforesaid, we grant; and studying brevity, come to speak of some particulars.   

SECT. III.  
THe first particular which we conceive carries along with it hazard of stumbling to the weak, is that in the Epistle to the Reader, wherein it is called, A bloody Preaching, to sound all truth in the ears of those who know not the God of truth, (we pass the reproaching description given to such Preachers, because the grounds being everted, it will appear but a calumny) if the Author's meaning had been, that the pressing the practice of duties of worship, acceptable only from persons knowing God, upon persons in a natural condition, had been unlawful, and not a dealing in a Gospel-Order, we could have subscribed unto it; and we know no Preachers that are worthy of such a name, who use to press duties consequential to Regeneration, to be performed before it: Or if his meaning had been, that it is not the Gospel-order, where Preachers preach to a multitude, all unbelievers to begin with superstructures, before they lay the foundation, and teach the principles of Christ.  
Likeas we grant, Preachers as faithful workmen, that needs not be ashamed, should in all Christian prudence, eat to sound all truth in the ears of all persons, at some times, as the terribleness of judgement and wrath, in the ears of those who are under the terrors of God, deeply wounded in conscience already (whether knowing the God of truth, or but preparing by the spirit of bondage, as a forerunner to the saving knowledge of him) except a greater necessity require it, should not be kept up. Or doubtful disputations, before weak and unconfirmed fouls, Rom. 14. v. 1. As also, that Preachers should labour in their pressing of duties, or holding forth of comforts, so to clear their bounds, that no person, not knowing God, may have reason to think he hath done God good service, when he hath but offered the lame sacrifice, nor conceive he may eat of the children's bread, so long as he continues a stranger.  
But both the Author's words, and his practice clears, he understands it is a bloody preaching to sound all truths serving for building up persons, knowing God in the ears of persons, in a natural condition, or which is equivolent, to admit all persons to be hearers of Truths Preached Intentionally, as their native end, to edify persons already regenerate. They are such, we conceive, of whose sometime-communion, now he is ashamed: And from communion with whom, we know at present he doth abstain. We are confident, he had never ordinary Spiritual communion with any Preachers who would not in their declared purpose, observe the limitations foresaid, and failings through infirmity are no ground for persons to be ashamed of communion one with another.  
And because the constant practice of so many godly servants of Christ by this, is so highly reproached, if it were not that Assertio nihil ponit in re, taking in the restrictions foresaid, we shall oppose unto it this contradictory conclusion: It is no bloody preaching but a Preaching according to the mind of Christ, to sound all Truths in the ears of those who know not the God of Truth, admitting all persons desiring to hear, without disturbance to the Preaching of the Gospel.  
The first Argument for clearing this, shall be Gods leaving the whole Scriptures to be perused by every man (wherein all Truth is contained (and Christ's enjoining natural men to learch the Scriptures, John 5.39. For knowing what sort of persons they were, let the preceding verses be consulted, and in particular, the 37, and 38. where Christ testifies of them, they had neither seen the Father's shape at any time, nor heard his voice, they had not his word abiding in them, neither believed they him whom the Father had sent. If it be laid upon them to search the Scriptures, and no limitation laid upon their inquiry; was it not as lawful for such as knew all the Scripture (if any such there had been to explain all the Scriptures unto them? We hope none will aver, that Christ enjoins them to search what they might not labour to know. And if it shall be said, Christ refers them to such places, as testify of himself: We Answer, 1. The Law comprehending all Moral Duties, was publicly taught, the Prophets did publish their Prophecies to all sorts of persons; The Words of our Saviour have no restriction: Therefore there is no reason to make it narrower than the Author doth. Ans. 2. Though it were but only to such as testified of Christ, how much might offer itself to their view, before they came to Passages testifying of him? Ans. 3. How many places in the Prophets and Psalms do speak of Duties to be performed to him? Which persons not knowing God, are not able to perform, and Comforts flowing out from him, whereof persons not knowing God, are not the Subject, and yet testifying of him. But we judge it needless further to insist in this. We hope, the Author will acknowledge, it is a Popish principle he owns, not to restrain the vulgar people Converted, or unconverted, to peruse Scriptures in their native Language. Secondly, Christ himself did sound Truths in the cares of such as knew not the God of Truth, which could not be made use of, as to obedience, before Regeneration, Math. 19 from the 17. to the 22. Math. 23. Jesus spoke to the multitude, and his Disciples, of humility, rectifying of Oaths, Judgement, Mercy and Faith, where (we conceive) faith 23. is not taken for Justifying Faith, but for fidelity, and uprightness in dealing. In the 6. of Luke's Gospel from the 20. to the close of the Chapter, our Saviour teaches many Duties, which could not be performed, but by such as knew the God of Truth, and many comforts, which none other had right to enjoy, and that it was in the presence of many who knew not the God of Truth; Beside that it is added immediately after, it is said in the 19 The whole multitude sought to touch him, in the 20. immediately thereafter, He lift up his eyes on his disciples, and said, without mentioning any change of place. The Woes denounced in the 24.— 25. show there were present persons rich, full, and laughing, Woe unto you, saith Christ, that are rich, etc. With which, consider what he teacheth, Luke 11. from the 38.12. Chapter from the beginning to the 13. the whole 16. Chapter, and the 18. from the beginning to the 35.  
Lastly, Paul did reason before Felix, and Drusilla, of righteousness, Temperance, and Judgement, Acts 24.25. and in his first Epistle to the Cor. c. 14.23, 24. He puts it beyond all controversy, it was the enstome of the Church, to admit unbelievers to hear the members Prophecy, and that this was by Paul himself approven. We believe none will deny, who delight not in a spirit of contradiction, but it may be asked what advantage can redound to such as know not the God of Truth, by hearing such Truths: seeing the things that are of God are foolishness to the natural man, 1 Cor. 2.14. Ans. We know no truth serving for building up converted Christians, but the Lord may make it instrumental in Converting natures children, who is free in his Working, John 3.8. As for example, in the hearing of a natural man, the Duty of Prayer is opened up in its nature, Excellency, way of Performance, and Fruits, the Spirit working on his soul, he is convinced of his coming short of such a way of performance, of his folly, in slighting so precious a Jewel, and the hazard he may run, if he continue in such a course, whereupon his spirit is set on edge, to search after the way how he may so perform it, as it may be advantageous unto him. The like may be said of Praise, Righteousness, Prace, and joy in the Holy Ghost, etc. We believe, if the Author will ask all of his own society (if there be as much of God among them as is said to be) and they begin to show him how beneficial the Lord hath been unto their souls, it shall be found, it was not always Preaching of principles was the first mean making them look in to their own hearts, and we shall wish all persons to take heed of limiting the holy One of Israel, whose foolishness is wiser than the wisdom of men. If it be Objected, Christ spoke unto the multitude in Parables, etc. Ans. It was a judicial act of Christ's Prerogative Royal, which we are no more to imitate, than his sending for the Ass' Colt to ride upon. If Paul's practice mentioned, 1 Cor. 3.1, 2. be Objected, it is answered in the limitations premitted.  

SUBSECTION I.  
THe second particular we shall shortly glance at, is; It seems an aim in the discourse, to magnify Baptism too much; though it be an Ordinance of Christ, a Precious Love▪ token, and a Seal of the Lords Covenant, yet external Ordinances may be too much magnified, when too much is attribute to them, or they are too much heeded, with neglect of the more precious inward Work as the Jews did the Temple, Jer. 7.4. The Ack, 1 Sam. 4.3. Now Moons, and appointed Feasts, Isaiah 1.14. And solemn fasting, Isaiah 58.3. And though we shall not say it is the Author's purpose so to do (we hope better things of him (yet several passages in the Discourse seem to carry along hazard of stumbling to the weak, in reference to this; and therefore we shall desire the perusers to consider, first, whileas it is called the first Ordinance commanded to be observed by Believers page 4. line 18. it is but the first in time with the limitations foresaid, and not in dignity, because without it, salvation may be, and hath been, and without some other, at no time any have been saved.  
Secondly, whileas it is said, He that neglects it, is weary of God, page 5. line 25. it is according to truth, but as it is formerly explained. Thirdly, whileas it is said page 7. line 3. those that draw near to God in a way of worship, are to have it as a preparation thereto, confirmed by that Text, Heb. 10.22. it holds not according to truth exclusively; that is, that none unbaptised, may draw near to God in a way of worship, acceptable to him. It holds not with the rules of good Logic: Let us draw near to God with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Therefore all those that draw near to God, etc. must be washed with pure water. We hope the Authors own expressions, page 4. lines 10, 11, and 12. etc. wherein he grants the conversion of some, may have been some five or ten years, before taking up that Ordinance, in which time there might have been many duties put in practice, and some enjoyment will evince: That those duties accompanied with some enjoyment, had among them a drawing near to God in a way of worship, acceptable to him without this preparation, being confident he will not aver, a converted Believer in the state of grace, for ten years, never drew near to God in a way of worship acceptable to him: Though we acknowledge, contemners cannot have access with boldness unto the Throne of grace.  
Fourthly, in viewing the spirituality of it, though it be spiritual, (as all Ordinances of the New Testament) and more spiritual than Circumcision, as sealing the remission of sins by the blond of Christ, already come in the flesh, and a more plentiful effusion of the spirit, for sprinkling the conscience from dead works; yet let it be remembered, Circumcision an Ordinance administrate to Infants under the Law, did require a spiritual subject, being administrate to none but the seed of Abraham, and such as were Proselytes of the Covenant; it had a spiritual intent, signifying the uncleanness which men bring unto the world with them, and the removal thereof by Christ, the Seed of the Woman, sealing the Covenant betwixt God, and Abraham and his seed, calling to mind the fulfilling their part of the Covenant all their life-time, importing their profession of faith, and avowed interest in the Messiah to come, distinguishing them as a divine badge from the uncircumcised Gentiles, aliens from the commonwealth of Israel, and the most eminent in holiness, even Christ Jesus himself was circumcised: And it was accompanied with spiritual fruits, as all divine ordinances, accompanied with special grace. Deus & natura nihil faciunt frustra. As for the Administrator, we conceive, the Author makes him of too large extent, and desire to see proof in the next turn, that it is lawful for every spiritually gifted man, able to edify the Church, to baptise. And whereas it is said, it washes away sin, we shall desire it may be remembered, it is true but in a figurative and sacramental sense: And properly neither Baptism, nor any other Ordinance, hath so high a virtue, neither will the distinction of mediately and immediately serve the business, whether mediately or immediately making it properly a washer away of sin, a justifier or remover of guilt, it derogates much from the merits of the immaculate Lamb, by whose stripes Saints are healed, the blood of Christ may be not the immediate means of bringing a sinner on his way in coming to lay hold upon him; but Preaching, Prayer, or Baptism may have their influence herein, but the blood of Jesus Christ, or his obedience, signified in this synecdochical expression, is the only immediate cause in its order of washing from sin; take it in a similitude thus; One cold in the Winter season, stands trembling without doors, not knowing of house or fire; and to him comes another, knowing of a warm house, well furnished with fire, having a commission from the Master of the house, and in his Master's name invites him to come in and warm himself; whereupon he approaching, entreats the Master of the house to suffer him to enter in; and it being granted, he comes to the fire, and finds the refreshment of warmness: The servants declaration and invitation, his belief and supplication, were causes in their order of his incoming; but only the fire, with its heating faculty, was the immediate cause of his warmness. We should be glad to know (not being able to reach it at present) how Baptism can wash away sin more than by signification and confirmation, seeing justification consists in indiviavo, and is not capable of more and less; and it is necessarily required in the Author's judgement, that al●●●e actually converted (at least to charity's judgement) before Baptism, which without all controversy, is always accompanted with washing from sin.   

SUBSECT. II.  
THe third particular we take notice of, is a twofold Assertion, p. 10. line 1, and 16. that confession with the month, is essential to salvation, and without practic holiness, no man shall see God. It were no great matter to prove, confession of the mouth not to be essential to salvation, either to children, or persons having a faculty to confess, if we should scan the words according to the acceptation of Philosophers, from whom they had their first rise; as also to prove, that holiness which we maintain is in Infants, is practic, as practic habits are opposed to contemplative; for grace is ever a practic habit; but as we said at first, not desiring to contest about words, & conceiving it clear the Author's meaning is in the one, that without confession of the mouth, salvation cannot be attained; and in the other, without holiness, exercising or going actually about duties, no man shall see God; to which purpose that Text of the Apostle James 2.17. is cited. We shall shortly out of the many strong arguments of many learned men writing to this purpose, propound to the Author's view, but two at present, to which if we shall find satisfaction, in the next turn, we shall be a degree nearer conviction, then at present we are. The first stands thus; Those of whom the Kingdom of God is without confession and practic holiness, may see God, and attain salvation, without confession with the mouth, and practic holiness; but of little children, who neither can confess with the mouth, nor have practic holiness in the Author's sense, the Kingdom of God is: Therefore without confession with the mouth, or practic holiness, some may attain salvation, and see God. We believe none will deny the connexion of the first part of the Argument. The second Proposition is in Math. 19 at the 14. of such is the Kingdom of heaven: Luke 18. at the 16. of such is the kingdom of God. We know by some it will be answered, Little children is taken figuratively: to which we say for reply, Let all sober and impartial spirits but consider, first, how the Disciples knew them to be of such a frame of spirit, to wit, that they were little children in humility, seeing God only is searcher of the hearts. 2ly, knowing, why did they rebuke them which brought them upon this account? Were they men of such a profane temper, that they could endure none of humble spirits to come to Christ? 3ly, or if there were nothing to be seen in them, but what was ordinarily seen in others; why did they not aswel rebuke the great multitudes which followed him, and were healed of him, and the Pharisees which came unto him, tempting him, Mat. 19.2. and 9 and the Ruler who asked him, what he should do to inherire eternal life? Luke 14.18. Fourthly, what weight, and what to purpose in answer to the Disciples, labouring to keep them back, hath it otherwise, while Christ saith, Suffer them▪ of such is the kingdom of heaven? Lastly, we shall desire the Author to remember his own words, p. 11. l. 19, 20, 21, etc. it is very improbable, that the Holy Ghost should put in one mystical thing among so many others that are literal, which is never found to be his course, except when he tells us so; for he delights not in our stumblings; and it will yet appear more than improbable, considering it is expressed by two Evangelists in the same way, & the expression which by Luke is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is properly translated Infants; to which may be adved the expression of their being brought, compared with the multitudes said to follow him, and the Pharisees came unto him, these being expressions, signifying their own act, and the other the act of others, as in other places, persons sick and unable to come themselves, are said to be brought.  
The second argument is this, Those who sometime received Circumcision, the seal of the Covenant of grace made with Abraham and his seed, and never lost that which by it was signified, may see God, and attain salvation: but some not able to confess, nor having practic holiness sometime received, etc. who lived in the days of the New Test. (so we conceive the Author understands, & therefore desire not to extend it beyond his meaning) and never lost what by it was signified, therefore some who confess not with their mouth, and have not practic holiness, may attain salvation. For the first Proposition, we hope none will deny but it was the seal of the Covenant of grace, or that such as received it, and never lost what was signified by it, etc. may see God; except they will say, God gave such a seal to seal nothing, and as a mock to Abraham's seed, which we should look upon as blasphemy, though reserving to the Lord his own latitude in his secret acting, as seems good in his eyes, who is debtor to no no man. The 2. Proposit. we prove thus: All the Infants of Believers in Christ, who believed at the hearing his Word when he was upon earth; and all those who were the Infants of such Believers as believed suddenly after Christ's Ascension, (whereof there were not a few, Acts 2.41.) which were eight days old before Christ's death and resurrection, received Circumcision, the seal of the Covenant of grace, and never lost what was signified by it, remission of sins, and saving grace; therefore, some not having practic holiness, or able to confess with their mouths, sometime had the seal, and never lost what by it was signified.  
That the children of such Believers, as laid hold upon Christ suddenly after his Ascension unto glory, were circumcised; we hope none will deny, the Ceremonial Law not being before Christ's death abolished, so far as that it was indifferent to practice it, or not practice it, Christ himself being circumcised, and keeping the Passeover immediately before his suffering, Math. 26.19, and 20. and if it be said, they lost what by it was signified, We ask, for what? Not for any thing they had done themselves, for the children had neither done good nor evil; neither for any thing their parents had done, for they believed, and became Disciples of the New Testament. Without controversy, formerly they were in sanctified reason, looked upon as within the Covenant of grace, and fit materials for the Kingdom of Heaven, being Members of a visible Church, to which Christ joined though very corrupt: And we desire to know, if any man who is not demented, will say, because their parents laid hold upon Christ, therefore they became not members, and in an uncapacity of seeing God? To clear this in an instance, Suppone Peter had a son ten days old, before he was baptised of John the Baptist, circumcised the eight day, and he was baptised the eleventh of his son's age, sure he looked upon his child the tenth day of his age, as one who had something of what was sealed by Circumcision, and consequently as one who might see God, if this day he had died; and shall we think the next day, he was to change his judgement, because he was baptised. The like may be said of one whose child was circumcised the 8. or 10. day before Christ's death, and who believed, and was baptised 8. days before his Ascension: And withal to close this point, we shall entreat the Author, and all of such a judgement, but impartially to consider, how much it militates against the freeness of God's grace, that it should be said, not to be of as large extent to ages under the Gospel, as in the time of the Law? against the riches of his grace? which is more abundantly, even in extent, communicate in the days of the Gospel, which are times wherein God will have all men to come to Repentance, and not a handful of Judea only? against the end of Christ's coming, which was to comfort all that mourn in Zion, and give them a song of gladness for a song of heaviness, to teach, after his appearance and working out the work of man's Salvation. No child dying before it come to the ability of confession, and practic Holiness shall see God. No friends who are dumb can be looked upon as in a possibility of glory, because unable to confess; No souls can be wrought upon by the Spirit, in the decaying condition of their earthly Tabernacle, except it be in the estate wherein they are able to confess, believing mothers of such a judgement, cannot look upon their dying Infants (who often in their esteem, are to them moreprecious then their own lives) but with deeply sorrowful hearts; Rachel wept for her children, and would not be comforted, because they were not. Math. 2. at the 18. But such mothers may mourn for them, because they neither are, nor shall be, but in a being which is worse than a thousand not beings. Such judgement seems very encroaching upon the freedom of the Spirits working, with the discomfort it carries along with it, and we shall close this part with the rehearsing of two Stories we have heard to this purpose (as we conceive) from honest Witnesses: The first is, concerning a person dying of whom the report said, having been long in a deep wound of Conscience, still in despair, without gripping any Comfort, after the failing of speech, he was desired by lifting up of his hand, to show if he found any Assurance of Mercy, which he did with such cheerfulness of countenance, and calmness of spirit, alittle before the close of his eyes, that all beholders rested assured he had the intimation of Divine favour upon his soul. The second, concerning a dumb man, that being in a place where the Lords Supper was to be Celebrate, he approached with others to partake, and the Minister scrupling to admit him, he did demonstrate to him, The Essence, Unity, & Trinity of Persons so lively, by folding acloth in three folds, and afterwards drawing all out, and making all one; and Christ's death and Resurrection, that he was convinced it was his duty to admit the born Dumb and Deaf. How unsearchable is God's Wisdom, and his ways past finding out.  
The last thing whereupon we pitch (having already drawn out this Examination to a length, beyond our intention) is, the pressing of its up-taking with expedition, though it is with the first conveniency, to be taken up by those who becoming actual Believers, were never formerly baptised (which is all the Scriptures cited prove, yet the Arguments used to press the expedition of it, compared wi●● what hath gone before, from clearly to press, without delay, it is to 〈◊〉 taken up immediately after persons conceive it to be a duty, though th●● have so been baptised formerly, as those are whom we think baptised ●●deed: wherein there is not a little policy, in beating: he iron while it hot, and disciplizing those, who to morrow may possibly think th●● have been too rash. And therefore we shall shortly represent to the consideration of all those upon whom it is thus urged: First, to take noti●● how great a difference there is betwixt the sudden taking it up by tho●● who never were formerly baptised, which is no controversy, a●● taking it up again, by those who conceiving they were formerly baptised, have long lived in this judgement, under many comfortab●● Spiritual, enjoyments.  
Secondly, what trouble of Conscience, and disturbance of spirit it ma● work in the soul, if after it is thus taken up, the person who hath so take 〈◊〉 it, shall find he did it not upon  grounds, fear and shame, on th●● one hand, persuading him to continue in allowing it, and guilt callin● on him to repent, on the other. Thirdly, how easily Arguments power 〈◊〉 fully pressed (I had almost said subtly) by those who are well versed i● the controversy, may put a present conviction upon the spirits of those wh●● for the present are unable to answer them, though after second thought they may find it was not upon  grounds. He is not only a stranger to others, but also to himself, who knows not himself to differ from himself, sometimes in judgement. Lastly, whether it be not a great rashness on a sudden, to take it up in a way, upon whose grounds so many weighty consequences follow, of hard judgement towards others, and disowned by so many worthy Learned, and pious Christians as it is, who have mad● it their Work, to study the mind of Christ: and many whereof have Sealed the Truth of their doctrine with their blood, not loving their lives unto the death; Whether or not upon such considerations any who at prese are under conviction, that it is their duty to take it up again: O● hereafter shall be have not great reason to suspend their practice of taking it up, till they shall have well weighed reasons for both parts of the controversy, and seriously implored with watching thereto Divine Light, and influence of the Spirit of truth, to lead them in all truth. If it be commended in the noble Bereans, that they searched the Scriptures, whether the Apostles doctrine was according to them or not: We have much more reason to think it praise worthy, in these days wherein our lots are fallen, wherein so many are saying, lo here is Christ, and lo there is Christ: to try with great deliberation, before we trust: The fool believeth every thing, but the prudent looketh well to his go.    
FINIS.