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 The PROPERTY 
 
 F T H E 
 
 A 
 
 I 
 
 |Rev. WILLIAM ROGERS, A. M. | 
 
 •*■ 
 
 t 1773. ,/?' 
 
 
 *.I 
 
 
 PRINCETON, N. J. 
 
 * 
 
 Presented by Mr. Samuel Agnew of Philadelphia, Pa. 
 
 ^CC 
 
 Agneiv Coll. on Baptism, No. ', '" 
 
 K 
 
 
i H E 
 
 SPIRIT of LIBERTY: 
 
 OR, 
 
 Junlus's Loyal Addrefs. 
 
 B E I N G A . ' 
 
 KEY to the ENGLISH CABINET; 
 
 or, An 
 
 Humble DiiTertation upon the Rights and Liberties of 
 the ancient Britons. 
 
 A political Tale upon the Characters of an arbitrary Miniftry both 
 in Church and State, a;ii the Unhappinefs that flows therefrom 
 
 ;. to us and to our Chiid'-en, as to tne Strength of the Conftitution 3 
 the Spirit of the Laws, the Lives and Liberties of the People, 
 
 Huniblj addreiTed to his Majesty. 
 
 Secure the Mufe may fport with Names of Kings, 
 i?:^ Minis rERS, my Friends, are dangerous Things} 
 Dangerous indeed — ixihyjhpuld nue think it f range, 
 To fee the Se n a t e jink into a Change ? 
 
 By J U N I U S, Junior. 
 
 To which is added, 
 
 A POLEMICAL TALE; or, The Christians Winter 
 Piece : Wherein the great Contention among the Chriftians 
 is deci.ied, respecting the Privileges of the Magna Charta of 
 th.it ancient City of Salem ; in which the Spirit, Liberties, 
 Laws, and Dignities of that ancient City are again revived 
 and let forth in their primitive Life, Beauty, and Order. 
 
 THE WHOLE BEING 
 
 An Enigmatical Key to the original Rife, Kiftory, Progrefs, Pof.efiion, and fa- 
 cred Treal arcs of thofe ancient People who were firft called Chr.ftians at Av.tioch. 
 
 The/e, fays the Prophet, vhere have they been P 1 would fay, as Elihu lr|J 
 
 another Cafe, I alfo -will jheiv my Opinion. 
 
 We Call oar Fathers Fools — fo wife Hve gro'M, 
 
 So Doubt our wifer Sons -will think us Jo. Pope. 
 
 Printed in the Year 1770. 
 
/ 
 
TO THE 
 
 King's Moll Excellent Majefly. -^ 
 
 Mojl Gracious Sovereign, 
 
 T is recorded in the Briiijb Annals, to the immortal Honour 
 ofCoNSTANTiNE the Great, who was an Emperor, a King, 
 ■and a Briton born, that he made the Happinefs of his Subjedts 
 his peculiar Care : That his Laws breathed Tendernefs to the 
 Unfortunate, and at the fame Time were replete with the Spirit 
 of Liberty : That the Senate was eftablifhed in its ancient 
 Splendor, and therefore he was jullly fliled, by the ancient Citi- 
 zens of London, the Deliverer of the City — the Founder of Peace 
 — -and the Reftorer of the public Wealth. — He was brave, 'affa- 
 ble, and polite ; pofiefTed of the Talents of Julius and the Libe- 
 rality of Titus ; far from fullying, by Examples of Aufterity, the 
 
 Glories of his Victories. Though an Emperor, yet being a 
 
 Chriftian, a Prince, and a Briton born, the particular Share of 
 his Attention was bellowed for the Happinefs of this Ifland, 
 and the Profperity of the City of London, which was then (tho' 
 fo early) no mean City, being remarkable for its Extent, Riches, 
 and Magnificence. 
 
 Then, Moft Gracious Sovereign, as a chriftian Prince, as a 
 Briton bom, as one nearly allied to your People, as one dear to 
 them in Affe&ion, as their King, their Father, and as a Sove- 
 reign hear and relieve them, when the Voice of the People to their' 
 Sovereign, is as the Speech of the Woman o/"Tekoah unto David, 
 who fell on her Face to the Ground and did Obeifance, and faij, 
 Help, O King ! 
 
 For it now remains, Royal Sir, not Matter of Doubt and 
 Confideration, but of Fact and Demonftration, that not only 
 the Forms but the very E fence, Strength, and Spirit of the Con- 
 ftitution is violated, and the dear Inheritance of the Liberties 
 of the People deftroyed ; by a Dominion of ar— — y Power, in 
 
 affuming a P — r e to determine upon the Rights of the 
 
 People and their Reprefentatives, by no other Rule but that cf 
 
 A 2 their 
 
( " ) . 
 
 tlielr own Inclination, and would fain perfwade us, they do this 
 for your Majefty's Honour and the Good of the People. But., 
 what is this but to add Hypocrify to Violence and Artifice to 
 Oppreffion ? A juft Difgrace they find attends it ; and, indeed, 
 much of it (through an over-ruling minifterial Power) cleaves to 
 the honourable Ajfsmbly of both Houfes, which ought to be the 
 conftant Object of Attention, Reverence, and Affection, 
 
 But thofe truly noble Patriots, and fpirited Speeches of Lord 
 
 Ch 7?i, Cam — n, Sher ;;, Tei/i — e, and Rich — d, from 
 
 a feeling Senfe of the Peoples Rights, from a juft Senle of the 
 Law, and Spirit of the Constitution, have laid open the Grievan- 
 ces of the People, the unparallelled Breach of Law and Conftitu- 
 tion, with fuch Force, Life, and Energy, that their Confciences 
 mull feel it, and with fuch Lighf that your Majefty's Eyes can- 
 not I think but fee it. — Did I fay they muft feel it ! nay, but 
 
 did not Cka m\ Force and Demonftration upon the Rights 
 
 of the People, in a late honourable Affembly, and Sher », 
 
 Tern — e, and Rich —d, call and demand of them, before their 
 
 Face, to defend their minifterial Meafures? which ftagnated every 
 Vein, and filenccd every Power they had : All Art, all Nature 
 failed them, and funk into not only a folemn, but was it not a 
 gu y Silence : 
 
 But having the Majority of Penficn and Place-men, under 
 your Majefty's royal Favour and Patronage, by thefe they live, 
 by thefe they rule, by thefe they reign over the Law and Li- 
 berties of the People, ot furely they would never advife the Mo- 
 ther to Iheath the Military Sword in the Bowels of her Children, 
 either at Home or in her Colonies Abroad. 
 
 In this Cafe, Royal Sir, where can an affectionate, but afflic- 
 ted, People go but totheBofom oftheir affectionate Sovereign? 
 "V\ here can difinherited Children fly but to the* Breaft of their 
 Royal Father, their Friend, 1 had almoft laid their Brother ? 
 None can now relieve them, nor rcftore their Rights, but their 
 Royal Sovereign, either by bringing back their legal but ba- 
 niihed Reprefentative, or by diflblviag the uncr.nftitutional 
 Houfe, which, entirely depends upon your Majefty's Plea.'ure, the 
 Exertion of your Majefty's Power, and Affection for your People ; 
 which is the only Source they fly to for Relief, and the only 
 Anchor-hold of their Safety ; therefore it is that they will (as 
 a Privilege that is dear to them, and what they have an in- 
 dubitable Right unto, namely, to requeft, addrefs, and remon- 
 strate to the Throne, till they have the pure undiclated An- 
 
 fwev 
 
( ni ) 
 
 Twer of your Majefty's Heart, which is the united Wifh an4 
 Dellre of your Majefty's loyal Subjects ; who have frequently 
 anticipated the Joy of your Majefty's Favour, upon the Founda- 
 tion of thefe humble but heart- felt Addreffes already made ; 
 efpecially as their Application were lb full of Affection and Loy- 
 alty to their Sovereign, and prefented in a Mode fo agreeable 
 to the Rights of the Conftitution of the Kingdom ; and it not 
 meeting with that Receiption they hoped for from the Affection 
 of their King, and from their Rights as a People, they neither 
 can nor will impute it to any other Caufe than the Arts and Ma- 
 nagement of thofe who have no other Means left to vindicate 
 their Conduct to their Sovereign, than by mifreprefenting the 
 Complaints and Defires of the People, when it is too evident 
 that neither the moft facred and dear Rights of the People, 
 nor the Honour of your Majefty's Crown, has been the Object 
 of their ftrict Attention and Care ; who ought in Duty, in Af- 
 fection, and by every Tie of Gratitude and Power of Confidence 
 placed in them, be the natural Guardians of both ; as the Pub- 
 lic Welfare calls for .the one, and the 'Gems of your Majefty's 
 Peace and Crown calls for the other. ' 
 
 But as your Majefty's Happinefs is not only to rule and reign, 
 but to blefs the People with Peace, they chearfully hope that 
 they ihall yet be happy in your Majefty's paternal Favour ; 
 whofe Honour, whofc Glory, whofe Crown is engaged to make 
 them the moft happy People upon the Earth; Therefore they are 
 far from being hopelefs but that their frefh Frayers and Supplica- 
 tions, when fpread before the Throne, as the royal Sceptre 
 of Liberty, or before the Auguft Ajfemblj, by their feeling faith- 
 ful Reprefentatives (who are the Stewards of the Nation's Right 
 and the Guardians of their Liberty) will be heard with the Re- 
 drefs of every Grievance, and the reftoring as the Bails and 
 Bullwark of their Happinefs ; as the very Sinews, Ncr.is, and 
 Strength of the Conftitution, their effential Right of Election 
 (which now ftands violated in the Face of the Sun) and fecure 
 that Right which is fo dear to the People and fo fecuring to your 
 Majefty's Crown, from every future Violation ; by which Means 
 the Affections of your Majefty's Subjects will not only be re- 
 ftored, but re-eftablifhed in your Majefty's Peribnas their Prince, 
 their King, and Sovereign. 
 
 And as your Majefty has been pleafed not only to engage him- 
 felf, by all the folemn Ties of his Coronation Oath, to maintain 
 inviolable firm the Rights of the People, but to renew thofe 
 
 En- 
 
< w ) 
 
 Engagements by his royal Word and Promife a-frefh, in his laft 
 vioft gracious Speech, that at all Events it fhould be your Maje- 
 jfty's firft and conflant Care to watch over the Interefts, and to 
 preferve undeminifhed the Rights of your People, permit me, 
 Royal Sir, with humble Reverence to fay to your Majefty, as the 
 Patriarch Jacob did to a mightier Monarch, when pleading his Pro- 
 mife, Do as thou haft f aid (for it is not, Mod Gracious Sovereign, 
 Sufpicious and groundlefs Complaints, but Matters of Fact pro- 
 ved again and again, by reafon, by Argument, and by Law, which 
 is the Caufe of the Difcontents and Complaints of the People.) 
 
 ■- They are robbed of their deareft Right — of their being a 
 
 free People — of their deareft Privilege of having a free Reprefen- 
 fation — and of their deareft Enjoyment of having a free Deter- 
 mination by the Lanv — of their deareft Liberty in having free 
 Accefs to the Ear and Heart of their Royal Sovereign and Fa- 
 ther ; — -all which at prefent is almoft loft by the undue Zeal and 
 
 Force of m r — 1 Power. But as your Majefty has directed • 
 
 them, to make your Majefty's Subjects fenfible, that it is your 
 Majefty's conftant Attention to promote their Happinefs, it 
 may be (but, Oh! how happy if) they will hearken to 
 your Majefty this Seffions, in promoting your Majefty's graci- 
 ous Defire, in reftoring the firft-rate Liberties of the People, in 
 maintaining our excellent Conftitution, not by Force and Autho- 
 rity, but according to the ancient Magna Charta, by admitting 
 (without private Influence or mercenary Ends, but purely out 
 of Love to the People) the plain and genuine Senfe of the Law 
 to take Place; this alone and nothing Jefs than this will convince 
 the People, that it is your Majefty's conftant Attention to pro- 
 mote their Happinefs ; and if they fhould with-hold this (however 
 feeming ftrong their Affection may appear to your Majefty) 
 It will be impoflible for us to be a happy People, or your Maje- 
 fty to be a happy Monarch, with every Submiftion of Duty as a 
 Servant (with all the Ties of Loyalty, Love, and Affection as a 
 Subject to your Majefty's Perfon and Government united with 
 a tender feeline Senfation for the Affliction of the Nation, that 
 
 O 
 
 every Divifion may be healed and every Right reftored, when 
 the Alarms of War fo loudly call for it.— May your Majefty have 
 the "Wifdom, as an Angel of God, to difcern the perfect Law of Li- 
 berty, and not like King Rehoboam who forfook his Father's Friends, 
 and anfwered the People roughly, 2 Chron. viii. 16. Eut like King 
 Solomon, who faid to the God of Heaven, 2 Chron. i. 10, 11, 12 
 Give me now Wifdom and Knowledge, that I may go out and corns 
 
 in. 
 
( * ) 
 
 in before this People j for who can judge this thy People, thai tip 
 great ? — And God Jaid to Solomon, Becaufe this was in thine 
 Heart, and thou hafl not afked Riches, Wealth, or Honour, nor 
 the Life of thine Enemies, neither yet hafl afked long Life, but haji 
 afked Wifdom and Knowledge for thyfelf, that thou mayefl judge 
 my People, over 'whom I have made thee King : — Wifdom and 
 Knowledge is granted unto thee, and I will give thee Riches and 
 Wealth, and Honour, fuch as none of the Kings have had, thai 
 have been before thee, neither fhall tbere any after thee have the 
 like. . 
 
 That your Majefty may enjoy this happy Bleffing, and the 
 People their ineftimable Privileges, the following EfTay, upon the 
 Rights of the People, and more particularly upon the perfect 
 Law of Liberty of thofe ancient People called Chriftians, is laid, 
 
 With all due Reverence and SubmifJiou t 
 
 At your Majefty s royal Feet, 
 
 As your Majefly's mofl humble Servant^ 
 
 And devoted loyal Subjec?, 
 Private Village, 
 
 Aug. 1 5 , 1770, JUNIUS, Jun. a Briton bortil 
 
 Qj 
 
 A 
 
*;>;•* 
 
 POLITICAL TALE. 
 
 THEOPHILUS is a Gentleman of a genteel Fortune,, 
 amiable in his Perfon, and of a fine Genius >• whole Time, 
 Thoughts, and Talents, are much fpent in free Enqui- 
 ries after Truth, not believing every Thing he hears for Faff, 
 nor immediately (as many are) tranfported with Flights and 
 Fancies; nor funk into Dejection, by the Power of Imagination, 
 but deliberately weighs and ponders Things, whether they arc 
 political, philofophical, fcriptural, or practical. 
 
 P hildgathus is a Gentleman of more advanced Age, who is well 
 learnt by daily Obfervation, and ftriking Demonftration, into the 
 Nature, Ground, and Truth of Things — Things political, ac- 
 cording to the Seafon of the Times, or rather from a more noble 
 View, has engaged his Attention and folic! Enquiries, though 
 Philofophy, in all its Beauties and Branches, is pleafmg and fa- 
 miliar to him ; yet it feems that divine Truths, becaufe cf their 
 Majefty and Grandeur, of their Glory and Greatneis, of their 
 Authority and Ancientnefs, of their Concifenefs and Confpicuouf- 
 nefs, of their Peace and Felicity, have the Afcendant in his 
 Efteem : But, in the Field of his Knowledge, being happily blef- 
 fed with Eafe and Freedom of Accels, and being difpc/Tcifed of thole 
 formal Airs of Pride, and forbidding StifFnefs of Carriage, which 
 too often attend Knowledge (when known) this makes Pkilaga-- 
 thus's company much defired, and often fought after. 
 
 It happened that thefe two Gentlemen met together fom'e 
 little Time ago, at Mount Pita (ant, where, after a fliort Inter- 
 view, their Converfation foon turned' upon Politics ; when Thea- 
 philus very freely afked P hilagathus (not being fatisfied with the 
 Conduct of fome in exalted Power) what he thought were the 
 Criterions of an unfaithful and unhappy Miniftry ; likewiie, 
 what may be the Mifchiefs that flow from that Mmiflry when 
 £hey are more great than good . ? 
 
 To this Queftion P hilagathus, upon a fhort Paufe, obferved, 
 
 B tha i 
 
( » ) 
 
 that an unfaithful Minijlry and unhappy Court-Favourites were 
 thofe, who, with much feeming Affection, flatter their Prince 
 for the Sake of his Royal Favour to feed their Ambition with 
 Pride and Power; or to fuppJy their Avarice with the Affluence 
 Oi the Nation ; To obtain this it is eafy to fee how fupple their 
 Jlddrejes, how fedulous their Application ; and Men (who be- 
 fore were reputed wife in the Station they were in) becoming 
 greedy of Honour and Avarice, can facrifice their Time, bow 
 with Patience, and undergo an" Attendance or Court-Slavery, 
 more grievous than an Algier Galley Slave, to obtain an End 
 unworthy their Truft, bafe to their Prince and treacherous to 
 the People, which foon appears when they abandon all Thoughts 
 of Public-'wealtb and Peace, but what is fubfervient to their pri- 
 vate Intereft ; then it is plain, that their Integrity retires and 
 gives Place to their Fortune, and that all their Aims and Study 
 is to promote their own private Views, even at the Expence of 
 their own Characters, their Prince's Honour, and the Liberty of 
 the People. 
 
 To fupport this, they think that Pride and abfolute Power is 
 neceflary ; and to avoid Contempt (not being able to render 
 themfelves refpectable) they ftudy by their Power to render 
 themfelves./rara/; for their Ambition being granted, they aim, 
 in Effect, to rule the Nation by their own Power and Pleafure, 
 rather than by the Eaws of the Land : For, according to the fet- 
 tled fixed Charter and Conftitution of the Kingdom, the Plea- 
 fure of the King in Union and Confent with both Houfes of Par- 
 liament is effentially neceflary to eftablifh any one Act as a Law 
 to the Subjects. Yet, notwithftanding this, the Liberty of the 
 People may be deftroyed and the Law of the Land violated, 
 when a Miniftry, or a Set of Men who are Firjl-rate Favourites 
 at Court, either for the Sake of Ambition, or for the Sake of the 
 Profits they enjoy, dictate to their King, or aim either by 
 Power, Places, or Promifes, to influence a Majority of either 
 Houfe to coincide with their Meafures, not thinking it fafe that 
 there fhould be any in Authority who are not influenced by their 
 Power, and more efpecially when it ftrikes at the Liberties of 
 the People. Then it is evident that the Mmiftry, and not the 
 K — g, reigns, and that their arbitrary Law is a Rule to them; 
 and therefore they make it a Law to the People, which is too 
 evident the Cafe, when they affume to diretl Judges to bias Juf- 
 tice, to beftow Places according to their own Intereft, making 
 nof only all Places of Profits, Honour, and Truft, to degend 
 
 at 
 
( 3 ) 
 
 at their ible Pleafure : But in Cafes more notorious, fuch as par- 
 doning of Murderers, rewarding the Guilty, forbidding of Ju- 
 ries, confining in Prifon, and overthowing the Freedom and 
 Right of Election, the very Eflence of the Subjects Right and 
 all that is dear to them as a People. 
 
 But by thus abandoning the true Intereft of their Country, 
 and playing with the Laws of the Land, making them pliable to 
 their Wills, they thereby effectually deftroy the original Rights 
 and Liberties of the People ; and rather than fail therein, they 
 endeavour to reduce his Majefty's honeft and loyal Subjects to a 
 pajfive Obedience by the cruel High-hand of the Military Power. 
 
 Thus, an arbitrary Miniftry, by their arbitrary Meafures, fel- 
 dom or ever fail (if they can have their own Way like Rehobo- 
 ham's evil Counfellors) to ruin K — g, State, and People ; for- 
 getting that their Will and Pleafure is not a Law to a free Peo- 
 ple, though it may be a Law in their own Houfe. That they 
 are not (defignedly) placed there to rule, dictate, and reign ac- 
 cording to their Will, but to maintain the Liberties of the Peo- 
 ple according to the Lav/ already eftablifhed. 
 
 As there is a Golden Rule, or Royal Law, which is to do unit* 
 others as nve would they Jloould do unto us ; but fuppofe, I was to 
 
 afk myLord N /;, or his Grace the D — ke of G n, How, 
 
 my Lord, would you like to have your Lordfhip's Houfe broke 
 open by Violence, and your Lordfhip's Property taken away by 
 Force, accufed and puniihed, and denied a Trial by a Jury of 
 Peers ; to have an only Son murdered, and the Murderer fcreencd 
 from Juftice ; and when Murderers were fairly tried by Law 
 and condemned, yet pardoned if not rewarded ; to be chofen 
 repeatedly a Membsr, yet denied a Place the Houfe, is not the 
 very Spirit of the Law and Privilege of the People violated ? Is 
 this, think you, my Lord, confident with the Laws of the Land 
 or the Liberties of a free People ? If not, Why were fuch Mea- 
 fures taken, or why are fuch Meafures aimed to be fupported ? 
 Perhaps, the Time was when you would have abhorred thefe 
 Things ; but alas ! how hard is it for Greatnefs to purfue honeft 
 and fafe Methods in Power ? What Wifdom, Uprightnefs, and 
 Integrity does it require for the Potent to ftand fafe upon the 
 Top-round of the Ladder of Honour, without efpoufing fome 
 fordid intereft and deftroying the Liberties of the People ? Alas \ 
 by what infenfible Degrees are the Favourites of a Court brought 
 to confent (either by Example or Perfuafion) to thole Actions 
 
 B 2 and 
 
( 4 ) 
 
 and Meafures which they once, perhaps, boldly declared againft 
 ■with the higheft. Indignation ? 
 
 But, this being once done, then they, for their own Prefer- 
 vation, powerfully infmuate themfelves into their Prince's Fa- 
 vour ; and, having once poffeffed themfelves of his Mind, they 
 feize upon all the Avenues to his Royal Perfon, and render the 
 royal Seat almoft inacceffible : But if with Difficulty, and by 
 Right and Privilege, which they cannot overthrow, Accefs h 
 found to the Royal Ear, and the Grievance of the People is re- 
 prefented in the moft feeling Manner, united with the ftrongefl 
 Ties and Proofs of loyal Affection to his P erf on and family, only 
 afking of him what they, as his Children, his Subjects, and as 
 Britons, have an indubitable Right to enjoy; and what their 
 King has by Promife, and hy the very Oath that fettled him 
 upon the Crown, engaged and bound himfelf to maintain. Yet, 
 alas! all their Grievances are reprefented to him as Shadows, 
 and all their Remonftrances as the Fruits of an affrighted Imagi- 
 nation. "With this Apprehenfion he receives their Petitions with 
 a cold Indifference, and therefore no "Wonder that they are 
 anfwered with the fame Silence. By this Means a Miniftry robs 
 a King of his chief Glory, and the People of their deareft Pri- 
 vilege ; no "Wonder then, if the Spirits of an injured People are 
 fet in a proper Refentment againft. fuch Thieves and Flatterers. 
 
 To this Tkeophilv.s replied: Sir, a King cannot be without 
 his. Miniftry, nor well live happy without fome Favourite ones. 
 
 Phila. True; therefore, a Prince who aims to live and reign in 
 fehe Hearts of his People, ought (for his own Honour, and for 
 the Good of his Subjects) to be exceeding careful who he choofes 
 for his Counfellors and Confidents ; becaufe, he places much or 
 his own Dignity as well as his People's Rights in their Hands. 
 Therefore, ftrict Enquiry fhould be made into their Abilities, 
 not to take up with a general Sufficiency of Knowledge (which is 
 common to moil Men) but fuch who are great in Understanding, 
 and enjoy a peculiar Fitnefs and Qualification for fuch a Poft, 
 to difcharge with Honour and Credit the high Truft committed 
 to them ; not to take thofe to be the Senators of the Nation, 
 that ftand next in Favour, or are by a particular Favourite re- 
 commended ; for there are many Grandees of a Kingdom who 
 arc remarkable for their Greatnefs and Barrennefs, and refemble 
 certain high Mountains which are entirely fruitlefs, never pro- 
 4,u«ng neither Herb, Plant, nor Tree ; tho' at a.Diftance, they 
 
 feeni 
 
( 5 ) 
 
 feem to touch the Heavens with their {lately Tops : Yet their 
 Barrennefs, with all their Heights, renders them defpica- 
 ble. And furely there is nothing that more recommends a Prince's 
 Judgment, nor is there any Thing of more Importance to his 
 own Safety and Peace, and the growing Felicity of his People, 
 than a difcreet Choice of his Minifters ; that they are fuch who 
 have the true Spirit of the Law and the Liberty of the People at 
 Heart. 
 
 But, as your Inquiry was what may be the Mifchiefs a- 
 rifing from an ill placed Miniftry, I anfwer they are no lefs fatal 
 than various ; and to fum them all up, is almoft as difficult as to 
 prevent them : For if the Miniftry are ignorant, they ruin the 
 State, their Mafter, and themfelves, by their minifterial Weak- 
 nefs, and for Want of Underftanding in thofe Things which are 
 eflential for the Honour of the King and the Security of the 
 Peace and Privileges of the People. 
 
 If they are treacherous, then they, with all their feeming Zeal 
 for their King, fell the Public Wealth and Peace for the 
 fordid Sake of Money. If they are of bad Principles, their Aim 
 will be to banifh Truth from the Palace, to miflead the Mind of 
 their Prince by Flattery, to mifreprefent the Petitions, Requefts,, 
 and Reinonjlrances of the People, by Art and Subtilty. They 
 exhauft the royal Treafure by Profufenefs, and rob the King of 
 that bright Jewel and Royal Diamond which once fhone fo bright 
 in his Crown, viz. that pure Flame of loyal Affetfion which 
 luftered fo bright in the Hearts of his People to him : For, while 
 with vain Pretences they would feem to make him more exalted 
 in Power than his Forefathers, they unhappily render him lefs loved 
 at Home, and confequently lefs revered Abroad. But, this is the 
 Cafe when an unhappy Miniftry have committed fome Extrava- 
 gancies upon the Rights of the People, and being greatly (not 
 to fay juftly) the Objefts of their Contempt, their Thoughts are 
 then fpent, not fo much (it is to be fear'd) to ferve their Royal 
 Mafter, but as we fay, to lave their own N — ks ; fo that in all 
 their Counfels they then confult not his Advantage, but their 
 own Defence \ What care they how much the People are pro- 
 voked, and their Liberties infring'd, fo they are but fupported.. 
 For there can no greater Evil attend a King, a People, a Stat,: 
 or Kingdom, than an arbitrary defpotic Miniftry, which is the 
 Source of fo many Evils to a free People which we now feel : But 
 methinks there are fome diftantHope, fome glimmering Rays that 
 this Evil will ceafe ; that the affeclionate Sovereign of his People 
 
 faes 
 
( 6 ) 
 
 fees where his own Honour and effential Dignity, his People s Safety 
 and Tranquility lies ; and that he will remove the prefent Evil, and 
 grant them every Privilege that he is bound by all the Ties of 
 Affection, and facred Bonds of his Coronation Oath to maintain: 
 Or it may be, we may be near the Eve of an alarming Storm from 
 a neighbouring Power, which will foon change the Face of 
 Things ; befides, that truly noble and patriotic Speech of Lord 
 Chatha??i and others, having left the Miniftry defencelefs, there 
 remains nothing elfe but either for them to- refign, or to reftore 
 the Rights of an injured People : But like Paul in another Cafe, 
 they feem to be in a Strait betwixt two, having a Defire to de- 
 part, which to chufe they know not, but to abide they think will 
 be more needful for us, either to correct us for our Murmurings 
 and Complaints by the Iron Rod, or to ihew their Fidelity in re- 
 ftoring the Privileges of the People; if they reftore them not, Hea- 
 ven have Mercy upon them ; but their future Steps will only re- 
 veal this. 
 
 Upon this Converfation there was an intimate and free Famili" 
 arity commenc'd between Philagathus and Theophilus ; upon 
 which Philagathus told Theophilus, that he was going a Journey 
 to the antient City of Salem; that of all Cities in the World it 
 was the molt remarkable for its Foundation, Glory, and Privi- 
 leges ; whofe Foundation is more firm than Mountains of Mar- 
 ble, whofe Walls are more fecure than Rocks of Brafs, whofe 
 Gates are folid Pearls, whofe Miniftry are all Kings, whofe 
 Laws are Love, whofe Privileges are perfect Liberty, whofe Pro- 
 vifion is Life, whofe Water is Wine, whofe Inhabitants are all 
 Kings Sons, whofe Employment is Felicity, and whofe Enjoyment 
 is perfect Happinefs. This City abideth for ever, and is beautifully 
 compacted together, being the Palace Royal of the great King, 
 whofe Wifdom, Power, and Glory is fuperlative ; whofe 
 Queen I have heard, is a Perfection of Beauty, and is cloathed 
 with embroidered Robes of 'wrought Gold : In fhort, Theophilus T 
 to incline you to go with me, I can aflure you, without any 
 Hyperbole, that the Walls of this City are of Jafper, the City 
 itfelf is of pure Gold ; has twelve Foundations, and twelve 
 Gates garnifhed with all Manner of precious Stones ; and every 
 Foundation is a Pearl ; the twelve Gates are twelve Pearls, 
 and the Street of the City is pure Gold, as it were tranfparent 
 Glafs : It needs neither the Sun to fhine by Day, nor the Moon 
 by Night ; for there is no Night there, and the Summit of 
 Glory does enlighten, and the Inhabitants walk in the Light 
 
 there* 
 
( 7 ) 
 
 thereof among the Beds of Spices, in the Orchards of De- 
 light, by the River of the Water of Life, among the Trees 
 of the Garden, which yield all Manner of Fruit, infomuch 
 that the very Leaves are for the healing of the Nations. 
 
 Upon this grand and magnificent Defcription, Theophilus 
 was like one loft in a Rapture, and faid, O charming Place i 
 O Palace of Delight ! I never heard of fuch a City before • 
 Where, O where, may this City be found ? I would travel from 
 Sea to Sea, and from Rivers to the Ends of the Earth, to fee 
 its Beauty, to behold its Glory, and enjoy the Privilege of be- 
 ing a Citizen there. 
 
 To this Philagathus faid, my dear Theophilus, you need not 
 feel a painful Moment refpefting your defired Felicity; for the 
 Gates of this City are open Night and Day, and the King 
 himfelf invites you. 
 
 Dear Philagathus, you tranfport me with Difcoveries, and 
 command all the Powers of my Soul into Admiration: What! 
 the Gates open Night and Day, and the King invite Strangers 
 to come in and I not know it ? but alas! How fhould I know 
 it ? I know not the Way thereto. 
 
 Phila. What, my dear Theophilus, not know this City, nor the 
 Way thereto ? Where have you been ? What has your Time 9 
 your Soul, and Thoughts been employed about ? 
 
 Here Theophilus blufhed, and funk away almoft in Silence ; but 
 he only faid, Let the Time pajl fuffice ; may I not now enjoy 
 the Felicity my ardent Mind fo much defires ? But alas ! I know 
 not the Way ; but, dear Philagathus, is the Way plain, or is 
 it dark and intricate ? 
 
 Phila. The Way is as plain as Heaven can make it, for it 
 it the King's Highway ; yet it is, by Obfervation, upon the Tra- 
 ditions of our Fathers and others, who are called Guides, they 
 treading in general in the Steps and Traditions of their Fa- 
 thers, frequently rendered by them fo dark and intricate 
 to Strangers, that many lofe their Way ; and others who have 
 a true Zeal, by harkening to them, find it very intricate indeed. 
 
 Theoph. Alas! dear Philagathus, this has been my Cafe, for 
 furely I feek Felicity with a true Zeal ; but lo ! I have fo 
 been embarraffed by the Multiplicity of thefe Guides, and led 
 into their wild Wanderings and Traditions, that in fhort the 
 Path hath appeared fo intricate, that I have been as one loft in 
 a Labyrinth to find the Way ; infomuch, that fometimes I have 
 thought either there was no fuch City, or that thefe Guides 
 rather perplex than rightly direft Strangers. Phila, 
 
( 8 ) 
 
 Phila. It is true, there are many that take upon them the 
 Characters of Guides, being appointed unto it by Men who 
 know but little of the Way themfelves, and therefore they are 
 very dark in diredting Strangers : Pray, Who have you called 
 upon for Dire&ions ? 
 
 Theoph. Why Sir, I called upon one Barlamine, who was 
 noted to be an infallible Guide ; he told me the Way was paf- 
 iable, but very difficult to find : He led me this Way and then that, 
 then thro' dark Windings and Turnings ; then to this Saint 
 and then that, who he faid were the beft Guides ; but they never 
 fpoke a good Word to me. At laft, he told me, perhaps, I might 
 noi: get there while I liv'd ; but by that Time I had been a 
 Month dead there was no Fear, upon a fuitable Remembrance, 
 but I mould get there : But being weary of this Guide, I 
 
 went to another ; one Mr J. IV y, whom I had heard great 
 
 Talk of, that he had an univerfal Love to Strangers, and that 
 he had guided many Thoufands to this City ; but lo ! when 
 I came to him he diftrefTed me ; for tho', at firft, he told me the 
 Way was free for all, yet, when I came to know what Way 
 this was that was free for all, I foon found that all might be 
 loft, that it was a Way that none could go, it being round a 
 Mount that was all on Fire ; and he likewife told me that the 
 King had done immenfe Hurt to Travellers by laying an Im- 
 pediment in the Way, therefore I thought my Journey unnecef- 
 fary ; however, I thought I would call on One more, who has 
 
 been accounted a particular Guide, Mr IV d, he feemed 
 
 to give me much Encouragement, by telling me that the Way 
 was open and free, and that the King himfelf often encouraged 
 Travellers by giving particular Aids to them and Directions 
 that they might not be difcouraged becaufe of the Way ; yea, 
 fo liberal was he, that he frequently offered me the King's 
 Favour for my Encouragement. Here I thought that his Zeal 
 and Affedlion lead him too far, and therefore it rather dif- 
 couraged than encouraged me ; for I thought furely the King's 
 Favour was his own Prerogative to give 5 and therefore I look'd 
 upon it as lavifh Words without Knowledge, which I was the 
 more confirm'd in from his own Lips ; tho' he was fo free of 
 his Offers of the King's Favour, yet he told me again and again, 
 that I could receive no Favour unlefs the King gave it me; then 
 thought I, this is Love and lavifh Zeal indeed ; for if he had 
 none to give, nor no Right to give, why did he offer it me? 
 And if it was the King's Right and Power to give his own Fa- 
 vours, 
 
( 9 ) 
 
 vours why did he amufe me with Offers, when he could, I find, 
 give nothing, nor could I receive any thing? Nay, fometimes 
 he would tell me that I muft ftrive and labour mightily to 
 get into the Way, and to keep in the Way : Now, dear Phila- 
 gathus, you tell me the Way is as plain as Heaven can make it ; 
 Q tell me ! How it is ; if you have been fpeaking to me by Fi- 
 gures, fpeak now plainly, my dear Sir! 
 
 To this Philagaihus replied, fince, Theophilus, your Defire is 
 fo earneft to know the City, the Way to it, and the Glory 
 of it, I will fpeak no more in Figures, but I will fpeak 
 plainly. 
 
 The ancient City of Salem is the Church of the living God, 
 where he reveals the Bleffings of his Love, and the Riches of 
 his Grace to his People; which Revelation, for its Ancientnefs 
 and Antiquity, for its Clearnefs and Confpicuoufnefs, for its 
 Authority and Majefty, for its Variety and Beauty, for its 
 Perfection and Glory, exceeds all that can be faid, that Words 
 can declare, or Languages exprefs, by Way of Eminence called 
 the Oracles of God; therefore it is written, In Judah /'/ God 
 known, his Name is great in Ifrael; in Salem alfo is his Taber- 
 ?iacle. Salem fignifies Peace : It was the ancient Seat of Mel- 
 chejldec, who was King of Salem, King of Right eoufnefs, King 
 cf Peace. It was afterwards called Jerufalem, where the Tem- 
 ple of God was erecfed, being built upon Mount Moriah and 
 Mount Zion, where the Worfhip and Ordinances of God were 
 performed and folemnized, according to the divine Command ; 
 therefore the Lord chofe it for his Dwelling-place, and faid, 
 here will I dwell, becaufe I have defired it, as it is written, His 
 Dwelling-place is in Zion; for there was contained the Adoption, 
 the Glory, the Covenants, the giving of the Law, and the Promises, 
 
 Theoph. What may I apprehend by the Foundation of this 
 'City being more firm than Mountains of Marble? 
 
 Phila. Becaufe the Foundation of the Church, upon which 
 all her Hopes and Salvation is built upon, is nothing lefs than 
 God himfelf, in the Security of his everlafting Love, called the 
 Rock of her Salvation ; which is revealed in Chrift, as a fure 
 Foundation; therefore fhe fays, God is my Salvation, I ivill trujl 
 and not he afraid. 
 
 Theoph. Wherein are the Walls of this City more ftrong than 
 Brafs ? 
 
 Phila. By the Walls of this City, I mean the Security of the 
 Church of God. Hence it is written, We have a Jlrong City ; 
 
 C Salvati'-r, 
 
( io ) 
 
 Salvation ivill God appoint for Walls and Bulwarks, which 
 Walls of Salvation are nothing lefs than the Perfections, Power 
 and Promifes of God, engaged for the Safety of his People. 
 
 Tbeoph. What may I apprehend by the Gates being of folid 
 Pearls? 
 
 Pbila. As Gates are the Ways of Entrance to a City, and 
 as thefe Gates are faid to be of Pearls, it may denote the Pre- 
 cioufnefs of the divine Promifes and Bleffings of Heaven, by 
 which we enter into the Kingdom ; hence it is faid unto Zion, 
 *' Thou (halt call thy Gates, Praife;" denoting, that the open 
 and free Way of Salvation, by the Peribn, Righteoufnefs and 
 Bleffings of Chrift, are Gates of Praife to the City of Zion. 
 
 Tbeoph. Who may I apprehend by the Senator being Wifr 
 dom? 
 
 Pbila. The Lord Jefus Chrift, whofe Name is the wonder- 
 ful Counfellor ; inafmuch as the Foundation of the Church's Se- 
 curity, the Walls of her Salvation, and all the Bleffings of 
 Grace and Glory, was the Plan of his own infinite Mind, as 
 the Fruit of his Love, called the Wifdom of God. 
 
 Tbeoph. Wherein does it appear that his Laws are Love? 
 Pbila. Inafmuch as all the Citizens of this City are received 
 ly Love, drawn ivith Love ; and the Statute Law of the City ig 
 Leve, — Love to his Name, to his Perfon, to his Word, and to 
 one another : A new Commandment, fays he, I give unto you v 
 that ye love one another, as I have loved you. 
 
 Tbeoph. What, by their Privileges being perfect Liberty ? 
 Pbila. By their Privileges being perfect Liberty, from the 
 Power and Dominion of every Adverfary, is owing, entirely 
 owing, to a marvellous Act of Grace, by the King of Glory. 
 Thefe Citizens were originally free, being, by Adoption, Heirs 
 to every Privilege, Promife, and Bleffing, it being all fettled 
 upon them in the Bofom of their Father's Love ; but by the 
 Subtilty of Satan their Hearts were drawn away into Sin and 
 Tranfgreffion, againft their dear Sovereign ; for which there 
 was placed a flaming Cherubim or Sword, which guarded the 
 Way to this City; in this Situation they had loft their Freedom 
 or Liberty to enjoy their Privilege, tho' they had not loft then- 
 Right of Heirfhip or Inheritance to them : In this Circumftance, 
 lo ! the King of Glory himfelf appears for them, his Love being 
 ftronger than Death unto them. He therefore undertook to 
 make a mutual Exchange between them and their Condition, by 
 taking upon him as an Advocate, their Caufe'j as a Represen- 
 tative 
 
( II ) 
 
 tative, their Perfons • as a Surety, their Debt; as a Sacrifice, 
 their Crimes and Puniihments; as a Warrior, their Redemption 
 and final Victory ; which he fully accomplifhcd, for his own 
 Arm brought Salvation : For by this mutual Exchange, or his 
 engaging his Heart to approach to God for them, whatever was 
 his, became theirs, namely^ his Holinefs, Righteoufnefs, Life, 
 Death, Refurrection; Intercefiion, and Glory ; and whatever 
 was theirs, became his, as a Surety to fatisfy for, and as a 
 Conqueror, to triumph over : Namely, their Sins, Enmity, and 
 Tranfgreflions, which he died for, and by the Atonement of 
 his own Blood, removed them into Oblivion, never to be found 
 anymore; and as their Redeemer, he having Power to lay 
 down his Life, and Power to take it again, he rofe in Triumph 
 from the Dead, having put away Sin, conquered Satan, and 
 triumphed over Death, by the Sacrifice of himfelf. Death had 
 no more Dominion over him; for it is written, Death came by 
 Sin. But when Sin was removed, Death had no more Power : 
 Therefore he rofe in full Triumph over Sin, Death, Hell, and 
 the Grave. This being the Cafe, the Privileges, or in other 
 Words, the Love of God in all its Bleffings becomes as free in 
 its Communication to the Citizens of Zion, as tho' they had ne~ 
 ver finned nor offended, becaufe his Love to them never was 
 changed ; therefore they think much of their Privileges, but lit- 
 tle of their Enemies, for what has Sin, or Satan, or Death, or 
 Hell to do with them, who are Heirs of fleaven : Sin has 
 nothing to do with them, by Way of Condemnation, for they 
 are deal indeed unto Sin ; Satan has nothing to do with them, 
 for they are delivered from the Hands of the ftrong Man armed ; 
 Death, I mean the fecond Death, has no Right to them, for 
 that is fwallowfed up in Victory ; and as to Hell, it can claim no 
 Authority over them, for they are not Heirs of Hell, but Heirs 
 of Heaven : 'Tis true thefe Enemies may, and do, daily disturb 
 / them, but cannot deftroy them ; therefore they think as little 
 of them as the Children of Ifrasl did of the Canaanites, who 
 faidofthem in all their formidable Appearance, Their Defence 
 is departed from them, and the Lord is with us : Tear them not. 
 O Death, fay they, where ib thy Sting ? O Grave, where is thy 
 Victory ? Thanks be unto God, f»^ they, w r ho giveth us the 
 Victory ; then, you know, dear Theophilus, it is no Matter 
 what the Enemies are : Thus you fee, that the Way to 7. ion or 
 Salem, the City of our Lord, is as plain as Heaven can make it, 
 by Faith in the Perfcn, Righteouihefs, Atonement and Refur- 
 
 C 2 rection 
 
( 12 ) 
 
 rection of the Lord Jefus, who is the Standard of* his Father's 
 Love, the Highway which God has exalted for the People. "I 
 am, fays Chrift, the Way, the Truth, and the Life ; no Mart 
 cometh unto the Father but by me : I am fays he, the Door ; if 
 a Man enter in by me, he fhall go in and out and find Pafture.' 
 
 Theoph. Dear Philagathus, it gives me infinite Pleafure to 
 find the Way of Life is fo plain, and the Path fo precious ; this 
 is furely fulfilling the Counfel of Heaven, who fays, Ifa. lxii. 10. 
 Go through, go through the Gates , prepare you the Way of the People* 
 caft up,- caft up the Highway, gather out the Stones, lift up a 
 Standard for the People. Herein is Love, not that we loved God, 
 but in that he loved us, and gave his Son to be a Propitiation 
 for your Sins : But that is not all, you told me, dear Philagathus, 
 that all the Inhabitants of this City were Kings, how is that? 
 
 Phila. They are Kings by Virtue of their Union and Rela- 
 tionfhip to the King of Glory, being joint Heirs with Chrif, and 
 therefore a Kingdom is prepared for them, and a Crown of 
 Glory given to them; hence they are faid to be made Kings and 
 Priefts unto God and his Father. 
 
 Theoph. What may I apprehend by their Provifion being Life, 
 and their Water being Wine ? 
 
 Phila. By the Provifion being Life, I mean the Bread of Life, 
 the Word of Life, the Manna of Life, the Food of Life ; and, 
 by the Water being Wine, I mean the Wine of everlafting Love, 
 which flows from the Throne ,of God and the Lamb, to the 
 Church ; for the Scriptures faith, his Love is better than Wine. 
 
 Theoph. Wherein does it appear that the Employment of 
 thefe Inhabitants is Fulnefs of Felicity; and their Enjoyment 
 perfect Happinefs; and that their Security abideth for ever? 
 
 Phila. Their Employment is Praife, Love, and Thankfulnefs 
 to their King, which is Fulnefs of Felicity ; and their Enjoyment 
 is the Love, Favour, and Bleffings of their King, which is per- 
 fect Happinefs ; and their Happinefs abideth for ever, as it is fixed 
 on the unchangeable Love of the King of Glory to thern. 
 
 Theoph. What may I apprehend by this City being compact 
 together, and the Palace of the great King? 
 
 Phila. I mean that the Saints or Citizens of Zion, are lively 
 Stones, or fpiritual Perfons, being built or united together in 
 fpiritual Things, as a fpiritual Houie, in fpiritual OrdinanceSj 
 fpiritual Blefiings, fpiritual Difcipline ; and are built upon the 
 Foundation of the Apbftle and Prophets, Jefus Chrift being the 
 chief Corner Stone, in whom all the Building fitly framed toge- 
 ther 
 
( *3 ) 
 
 ther, groweth up to a holy Temple in the Lord ; in which Re- 
 fpe£t the Church is a compafl City, or fpiritual Building, from 
 Chrift the Foundation to the Top-ftone, it being the pure 
 Workmanfhip of Grace, called an Habitation of God thro' the 
 Spirit ; and in the Pfalms, the City of the great King, becaufe 
 it is faid taeLord is inZ/0«,and her King is in the Midft of her, the 
 Name of the City fliall be called Jehovah Shammah, the Lord is there. 
 
 Theoph. What, by the King being Wifdom, Love, Power, 
 and Beauty; and the Queen being all Glorious, and her Rai- 
 ment of wrought Gold ? 
 
 Phila. It denotes the Beauty, Love, and Perfections of the 
 Lord Lord Jefus Chrift, as the King of Glory ; and the Union 
 of the Church to him in his Love, Beauty, Perfection, and 
 Glory, as his Bride and Spoufe, me being appointed as the 
 Queen, to the fame Glory with the King, and taken as the 
 Bride out of himfelf, the Bridegroom, as Eve was taken from Adam; 
 fhe is in him the Image of himfelf, and Likenefs of his Glory* 
 being a perfect Beauty from his Brightnefs; therefore faid to be 
 All-glorious, that is in his Glory ; as the Church's Glory and 
 Chrift's is but One ; as the Glory of Adam and Eve was but 
 One; or they were not Twain,/ but one Flefh : This is a great 
 Myftery, but I fpeak concerning Chrift and his Church. 
 
 Theoph. What may I apprehend by the Walls of the City be- 
 ing of Pearl, and the City itfelf being of pure Gold? 
 
 Phila. By the Walls of this City being of Pearl, it may de* 
 note the Precioufnefs of the Walls of Salvation ; and the City 
 being of pure Gold, may denote the GlOry of the Church, 
 finning in all the Glories of Jehovah's Love, in its Foundation 
 in its Communication, in its Revelation, and Glorification ; 
 compared to pure GolH for its Majefty, Glory, and Grandeur, 
 being the Glory he had fixed for her, ordained her to, and 
 brought her to the Enjoyment of, as the Fulfilment of his own 
 Love to her in the Perfon of Chrift ; therefore he is faid to make 
 the Place of his Feet glorious. 
 
 Theoph. What may I apprehend by the City having twelve 
 Foundations, and twelve Gates, garnifhed with all Manner of 
 precious Stones ? 
 
 Phila. As the twelve Tribes of Ifrael were the Foundation 
 of the Jenvifc Church, fo the twelve Apoftles were the minifte- 
 rial Foundation of the Gofpel Church, and the twelve Gates are 
 the fame ; the Apoftles being minifterial Gates to the City, by 
 opening the Way of Peace, Life, and Salvation by Jefus Chrift, 
 
 declarinz 
 
( H ) 
 
 declaring no other Things than what Mofes, in the Law and the 
 Prophets did write, that there was no other Name given under 
 Heaven whereby we could be faved : By thefe Gates being gar- 
 niihed with all manner of precious Stones, may denote the Pre- 
 ciouihefs of their minifterial Gifts, whereby they made the Sa- 
 vour of Chrift*s Name manifeft in" every Place. 
 
 Theoph. What may I apprehend by the Streets of this City 
 being of pure Gold, as it were tranfparent Glafs ? 
 
 Phila. By the Streets being of pure Gold, it may ferve to 
 fhew us that all the Paths in Zion are precious to the Saints j 
 that all the Turnings and Windings in Providence, and all the 
 Avenues and Ways of divine Bleflings that the Saints are called 
 to walk in, they are like Streets of Gold, for their Precioufnefs 
 and Glory, becaufe it is the King's Highway, in which he walks, 
 where he meets with them, and communicates his Favours unto 
 them, and this is what makes them fhine like tranfparant Glafs ; 
 for there is fuch a Clearnefs, Confpicuoufnefs, and Brightnefs 
 therein, that they reflect a Glory upon the Saints, and a Glory 
 to them, becaufe they fhine fo richly with the Glory of Chrift's 
 Perfon, the Beauties of his Nature, the Perfections of his Name, 
 that they are like a tranfparent Glafs, in which they behold the 
 Glory of the Lord, and are thereby changed into the fame 
 Image from Glory to Glory. 
 
 Theoph. But, how is it that this City needs neither the Sun to 
 dine by Day, nor the Moon by Night ? 
 
 Phila. This fhews, my dear Theophilus, the fuperlative Glory 
 of the Church above all the Glory of this fublunary Life, which 
 depends upon the Revolution of the Moon, and the daily Courfe 
 of the Sun, Bleflings in themfelves fweet and deferable ; but, Oh ! 
 the Bleflings of the Church arife from a Glory infinitely more 
 high in its Nature, more fecure in its Foundation, and more lad- 
 ing in its Duration: Being not temporal, but fpiritual Bleflings • 
 not fublunary or failing, but eternal and unchanging; called fpi- 
 ritual Bleflings, in heavenly Places, in ChriJI, and an eternal 
 ■ Weight of G 'lor 7. 
 
 Theoph. What may I apprehend by the Lord being an evef- 
 lafting Light ? 
 
 Phila. Becaufe, it is faid, the Name of this City (hall be called 
 Jehovah Shavimah, which figrufies, the Lord is there ; that is, the 
 the Lord is there by the divine Revelation in the Light of his 
 Perfon, in the Light of his 4 Love, in the Light of his Glory, and 
 all "the Bleflings and Promifes of his Grace, 
 
 Theoph. 
 
( i5 ) 
 
 Theoph. What may I apprehend by the Lamb being the Light 
 thereof ? 
 
 Phila. By the Lamb we are to underftand the Lord Jefus 
 Chritt, who is the Light of Life to the Church ; inafmuch, as 
 he is the Glafs of Glory, of all the Saints enjoy, feeing tne Light 
 of all the divine Perfections ftiine in him ; being the Brightnefs 
 of the Father's Glory, the Sun in whom all the Beams and Rays 
 of the Deity centers ■, the Object in whom ail the Glory of the 
 Godhead Ihines, from whom the Light of Life, Love, Peace, 
 Adoption, Grace, and Glory, blazes forth as a Light to lighten 
 the Gentiles and the Glory of his People Ifrael. 
 
 Theoph, Who may I apprehend by the Inhabitants, who are 
 faid to walk in the Light thereof? 
 
 Phila. The Inhabitants of the Church we fhall find, if we 
 confider them ever fo early, to be Believers in the Meffiah • for 
 even Adam, who was a Figure of him who was to come, believed 
 in the Meffiah as the Seed of the Woman ; and the Marriage o£ 
 Ada7n with Eve, in a State of Innocency, was, as the Jews fay, 
 a Figure of the King Meffiah and his Church, which Union and 
 Onenefs we confider the Church in, in all Ages ; but as Chrift 
 was, according to the Flefh, to come of the Seed of Abraham,' fo 
 his Church, under the Temple Worfhip, was of his Seed, called 
 the Seed of Abraham, and owned by God to be his peculiar Trea- 
 sure; to whom, fays the Apoftle, belonged the Covenants, the 
 Glory, the giving of the Law, and the Promifes : But Chrift 
 being according to the Flefh, near a-kin to us Gentiles as well 
 as to the Jews, as it is written, Boaz married Ruth, who was 
 a Gentile, by whom he had Obed the Father of Jeffs, who was 
 the Father of David, of whom concerning the Flefh, Chrift 
 came, who is God ever all, blefed for ever more ; and from 
 this Union, and Kindred Relation to Chrift, the Bleffing of A- 
 braham came upon the Gentiles, that the Promifeof Salvation may 
 be fure to all the Seed : As fays, the Apoftle, If ye be Chriji's, 
 then are you Abraham's Seed, and Heirs according to the Pro- 
 mifes i For Chrift removed the Partition-wall, and by his Death 
 he rent the Vail in twain, and blotted out the Hand-writing of 
 Ordinances that was a^ainf us, taking them out of the Way, 
 thereby both Jew and Gentile become all one in Chrift 
 Jefus. 
 
 Theoph. As the Church, under the Old Teffament Difpenfa- 
 tion, was called the Seed of Abraham, the Children of Ifrael, to 
 diftinguifh" them that they belonged to the Lord God of Ifrael in 
 
( i6 ) 
 
 a peculiar Manner ; but what is the peculiar Chara&er of the 
 Church, feeing they are both Jew and Gentile ? 
 
 Phi la. As the Jews were, in a fcriptural Senfe, called the 
 Seed of Abraham from their believing in the Lord God of Abra- 
 ham; fo both Jew and Gentile, are in the New Teftament, cal- 
 led Chriftians from their believing in Chrift, taking their fcrip- 
 ture Name, or fpiritual Character, from him in whom they 
 trull. The Jews were called Ifraelites from Ifrael ; but the 
 Gentiles are called Chriftians from Chrifl ; for as the Jews had 
 a naturaj Union and Relation to the Perfon of Ifrael, by Virtue 
 ©f which Union and Kindred they were called Ifraelites, or the 
 Seed of Ifrael; fo the Gentiles, by Virtue of their Union to Chrift 
 and their near Relation to him, and believing in him, they are 
 called Chriftians, or his Seed, his Offspring, <& c. 
 
 Theoph. But, did all Jews and Gentiles belong to Chrift when 
 he came ? 
 
 Phila. No, no, my dear Theophilus, it was only thofe that 
 loved his Name, adored his Perfon, who were given to him, and 
 trufted upon him for Salvation; as it is written, To as many as be- 
 lieved, to them gave he Power to become the Sons of God, even to as 
 many as believed on his Name ; but to the Difobedient he was a 
 Stone of ftumbling, or a Rock of Offence, the Stone which the 
 Builders refufed tho' the head Stone of the Corner : But, fays 
 the Apoftle, Unto you therefore that believe, he is precious. 
 
 Theoph. Dear Philagathus, what is Believing in Chrift; I have 
 heard much about it, but I really, fome how, know little of it : I 
 have been called to believe, to believe, to believe, and when the 
 Preacher has come down a little from the Mountain of his pathe- 
 tic Exhortation, and has defined to me what I was to believe, I 
 found it was to give my Affent to the Truth of the Scriptures, Ah! 
 thought I, Why fo earneft to make me believe what the Devils 
 believe, and what I never denied ? There were others who told 
 me, I muft believe, it was my Duty to believe, and that if I did 
 not believe, I muft damned ; yet, they told me, I could not be- 
 lieve unlefs God gave me Power. Ah ! thought I, what a wild 
 Jangle of Words are thefe ; I muft believe, I cannot believe ; if it 
 is as they fay, that God works both, both to will and to do of his 
 own good Pleafure, why do, they exhort me to do that which I 
 have neither Power to will nor Will to do ? Therefore, my dear 
 Philagathus, remove this Anxiety and Sufpenfe from my Mind, 
 tell me what Believing in Chrift is ? 
 
 Pkila. It is,- indeed, a mournful Confideration, that the King's 
 
 High 
 
( % ) 
 
 Highway of Salvation is rendered fo dark and obfcure by the 
 Phrafeology and Traditions of Men ; for it is evident, that it is as 
 eafy to believe as it is to breathe ; nay, that we can no more help 
 believing and live, than we can help breathing and live. For 
 believing is nothing lefs nor more, than feeing, knowing, loving, 
 
 and trujiing in an Object ; as, for Inftance, I fee the 
 
 Sun in the Firmament by its own Light, I feel its Heat, I fee 
 the Life it invigorates the Vegetables of the Earth with, and 
 knowing this, by continual Demonilration and Evidence, I can 
 no more help believing the Truth of it, than I can help breath- 
 ing and live ; and therefore, I cannot but prize, love, or va- 
 lue the Sun, as it is a Fountain of fuch Bleiungs to the Univerfe ; 
 and confequently I cannot but place my Dependence upon it, for 
 the Continuation of the Bleilings it does daily aiford. Now I 
 call this Believing a natural Faith, becaufe, it is from natural 
 Knowledge, and centers in a natural Gbjeft-j-^and this is ail by 
 feeing, feeling, and enjoying, but if I had no Eyes I could not 
 fee it ; nor Senfation, could I feel it ; nor Knowledge, could I en- 
 joy it. And this is the very Cafe with Regard to believing in the 
 Lord Jefus Chrift, for we can never believe in him till the Eyes 
 •of our Minds are enlightened by divine Light, to fee the Light 
 of the Glory of Chrift's Perfon in his Beauty and Perfection ; in his 
 Name, Nature, and Love; in his doing, dying, and Sufferings; 
 in his Death, Righteoufnefs, and Interceftion : When we thus 
 fee him defcribed in the Glafs of the divine Revelation, we can- 
 not help then but believe this Fad, that Jefus is the Chrift of 
 God. Such a Light fprings from him, that it commands us to 
 believe ; fuch a Glory, that it attracts us ; fuch Love, that it 
 draws us ; becaufe we fee, by divine Light, every Bleffing in 
 him as a complete Saviour and Salvation to us, viz. Kolinefs to 
 adorn us, Righteoufnefs to juftify us, a Sacrifice of Jltonement 
 for us, a Refurreclicn of Power and Interceffion of Prevalency 
 with God for us ; under this View the Soul having fpiritual Life? 
 •and from this fpiritual Life, a feeling Senfation of the Want of 
 every Bleffing in Chrift to make it happy ; therefore, it cannot 
 but rejoice at fuch glad Tidings, that to us a Saviour is bom % 
 which is Chrift the Lord. It believes it with Admiration as the 
 Oracles of God, and depends upon it for its eternal Salvation : 
 Thus, Faith is a fpiritual Knowledge of Chrift in his Per- 
 fon, Name, and Love ; in his Grace, Right eoUfnefs, and Re' 
 demption; and a Soul that thus knows him, cannot but love ln'm 
 for his Beauty, Love, and Perfection ; for what he is in his Name, 
 
 D Na- 
 
( i8 ) 
 
 Nature, and Glory ; for what he has, as the Head of Life, 
 Grace, and Salvation; for what he has done, in doing, dying, 
 and fuffering ; and for what he is now doing in ever living to inter- 
 ceed ; and for what he has promifed to do, when he fhall come 
 to be admired in all his Saints, and glorified in all them who be" 
 lieve. Now where Faith fees fuch a Defirablenefs in the Object, 
 and Love finds fuch a Complacency in him, as one full of Grace 
 and Truth, as it cannot but love fuch an Object, becaufe of his 
 Lovelinefs, fo it cannot but truft him, becaufe of his Faithfulnefs 
 to his Promife, his Word, and his Oath ; which is as an Anchor 
 to the Soul both fure and ftedfaft, reaching to that within the 
 Veil ; — likewife, all the Names and Characters which he bears 
 in the divine Revelation, tends much to encourage the Soul in 
 its Dependence upon him, namely, his eiTential Characters, as 
 Jehovah Elohim , Jehovah Jireh, Jehovah Jefus ; his near and re- 
 lative Characters, as the King of 'Glory , as the Head of Life, the 
 Bridegroom of the Bride, the Hufband of the Spoufe ; his Salvation 
 Characters, as the Surety, the Saviour, the Redeemer, the Ad- 
 i vocale, the Conqueror, the Intercefor, Jefus, the Chrijl, the A- 
 nointed ot God ; his metaphorical Characters, the Tree of Life, 
 the Bread of Life, the Water of Life, the Fountain of Life, the 
 Strength of Ifrael, the Rock of Salvation; all which fets him 
 forth as a firm Foundation to the Soul, as the only Encourage- 
 ment for Faith to truft upon him for all, feeing that it is the 
 Delight and Office of Chrift (as Immanuel, God with uj) to fave 
 to the uttermoft them that come unto God by him. Thus, believ- 
 ing in Chrift is nothing lefs nor more than a Knowledge of him, 
 a Love to him, and Truft in him ; which Knowledge, as it is fu- 
 pernutural or heavenly, is the Gift of God, the Power of the 
 Holy Ghoft, or the Life of Chrift made manifeft in the Soul ; 
 for Faith cannot exift without its Object, nor be prior to it, or 
 of longer Continuation : For Faith is not fomethirig diftinct from 
 Chrift, no more than the Rays of Light are diftinct from the 
 Sun ; for as the Rays of Light and Heat are the EfTe<fts of the 
 Sun's Power, fo Faith, as it comes from Chrift, is the Life of 
 Chrift in us ; and as it centers or returns to Chrift, it Is nothing 
 but the Light and Love of Chrift returning to its own Center : 
 And as it centers in him, namely, in Perfon, Perfections, and 
 Promifes ; in this R.efpect Chrift is called the ObjeCt of Faith, 
 and as it is his Gift, he is faid to be the Author of Faith ; but as 
 this heavenly Light is revealed to us and dwells in us, it is no- 
 I.- ?, than that Chrift is in us the Hope of Glory, 
 
 The 
 
( *9 ) 
 
 Theoph. How plain is Truth? How precious are the Scriptures 
 when they are explained free from the dark Obfcurities and Tra- 
 ditions of the Fathers ? But, dear Philagathus, do not thofe 
 who love Chrift, and believe in his Name, give fome evident 
 Proof of the Truth of their Love to him? 
 
 Phila. O yes, yes verily and of a Truth, both in confeffing 
 his Name, and in being fubmitTive and obedient to his Com- 
 mands ; hence, fays Chrift, If ye love vie, keep ?ny Commandments : 
 And his Command to his Difciples was, Teaching them to obfsrve 
 all Things that I have commanded you ; and he that hath my Com- 
 mandments, and keepeth them, he it is, that loveth me, f«iys 
 Chrift : And he that loveth me, fays Chrift, fall be loved of mv 
 Father, and I will love him, and will manifejl my f elf to hi?n. 
 
 Theoph. What are thefe Commandments of Chrift, that I may 
 be found in the Practice of them ? 
 
 Phila. I am glad, my dear Theophilus, to find that your Faith 
 works by Love; it is the divine Character of a true Faith in the 
 Word of God. The Commandments of Chrift are evident in the 
 Volume of the Book, in which they are fometimes called his Sta- 
 tutes, his Laws, and Ordinances, which are particularly deferibed 
 in his Commiffion to his Difciples. Matt, xxviii. 19 * 20. " Go, 
 therefore, and teach all Nations, baptizing them in the Name of ike 
 Father, and of the Son, and of the Holy Ghojl — Teaching thou to 
 obferve all Things, whatfoever I have commanded you : and, lo ! 
 I a?n with you alway, even to the E?td of the World. Amen. The 
 Evangelift Mark thus records it, Mark xvi. 15, 16. And he faid 
 unto them, Go into all the World, and preach the Gofpel to every 
 Creature : He that believeth, and is baptized, fall be faved ; but 
 he that believeth not, fall be damned. Agreeable to this we find. 
 the Apoftles went forth, preaching the Word, which chiefly 
 confifted in declaring the Refurrection of Jefus from the Dead. 
 Ails ii. 36, &c. Therefore, fat ^ Peter j Let all the Houfe of ' Ifrael 
 know affuredly, that God hath made the fame Jefus whom ye cruci- 
 fied loth Lord and Chrift. Now, when they had heard this, they 
 were pricked to the Heart, and faid unto Peter and the ref of the 
 Apoftles, Men and Brethren, What fhall we do ? — Then Peter faid 
 unto than, repent and be baptized, every one ofyouj in the Name 
 of J ejus Chrift, for the Remiffon of Sins, and ye fall receive the 
 Gift of the Holy Choft : — For the Promife is to you and to your 
 Children, and to all that are afar off, even as many as the Lord 
 oar God f?all call : Then they that gladly received his Word were 
 baptized, and the fame Day were added to them about three thoa- 
 
 D 2 fund 
 
t 20 ) 
 
 fcwd Souls, end they continued Jleadfafly in the Apojlles Doitrine 
 and Fellowfiip, in breaking of Bread, and in Prayers. 
 
 From hence, it is evident, that the pure Gofpel (and not the 
 Minifter's Offers of Grace) is to be preached as a Revelation of 
 Truth even to Sinners : Let all the Houfe of Iirael know, affu- 
 rediy, that the fame Jefus, whom ye crucified, is both Lord and 
 Chrift : Now, when they heard this, they were pricked to the 
 Heart; and well they may when they remembered what they had 
 faid^ namely, His Blood be upon us and our Children ; therefore 
 they faid unto Peter and the reft of the Apoftles, Men and Bre' 
 thren, What flo all ive do ? As though they had faid, if his Blood 
 " be i\pon us and upon our Children, What will become of us, and 
 what will become of them i 1 What fhall we do, if he be rifen from 
 the Dead, and made both Lord and Chrift ? How mail we ftand 
 before him? What will become of us and of our Children ? Men 
 and Brethren, what JJjall <we do ? They did not afk what to do 
 by Way of Excufe, or to extenuate their Crime, but what they 
 fhouid do to be faved from their Guilt ; neither did they afk, 
 in a Law Senfe, as though they could do any thing to fave them- 
 fclves from that Guilt that lay upon their Confciences ; for they 
 knew that as Jefus was the true Meiliah, that all Sacrifice for 
 Sin was done away by the Sacrifice of himfeif; therefore they 
 fpeak under the greateft Anguifh and Diftrefs of Mind, of what 
 would become of them and their Children, — Peter faid unto 
 them, repent and be baptized in the Name of Jefus for the Re- 
 HiifS( n of Sin. 
 
 Here let it be obferved, that they were pricked to the Heart,. 
 and ipoke from Life and a feeling Senfation of the want of Pardon 
 and Forgivenefs ; therefore Peters Direction to them was not to- 
 them as Sinners, in the natural Enmity of their Mind, but to 
 them whole Hearts were; fenfible of their Mifery ; and therefore 
 he points forth the Way of Mercy, — repent. — Now Repentance 
 is an Acknowledgment of having done wrong, in a natural Way, 
 and fprings from Life or the tender'feeling Senfations of the 
 j ; — fo fpiritual Repentance is a feeling Senfation, or Con- 
 viction of having clone wrong, — and this flows froms a fpiritual 
 Light, Life, and Underftanding of the Evil of Sin, — Saying, a- 
 gaiuji thee and thee cnly have I finned, and done this Evil in thy 
 Sight': And to (hew that this Repentence is not a Shadow, Form, 
 or Appearance, or an empty Shew of Words, we find that he 
 adds, — Faith, Love, and Obedience to the Lord Jefus' Chrift. 
 -cat, fays Peter, but, is that all ? no, for he fays, and be bap- 
 tized 
 
( 21 ) 
 
 tiztd every one of you in the Name of Jefus for the Remiffion of 
 Sins. Now thefe Ads carry in them, as I hinted, Faith, Love, and 
 Obedience, the Grant, Criterions, or Marks, or genuine Characters 
 of true Repentance, even of that Repentance which is unto Life : 
 For firft, the Apoftle's Direction to them was, to have in View 
 the Redemption of their Souls, which includes Faith. Second, 
 It was to be done in the Name of Jefus, which denoted Love to 
 him, and in Reverence to his Command, which denoted a filial 
 Fear and Obedience to him, being baptized. 
 
 Theoph. What ! is Baptifm the peculiar Command of Chrift, 
 and the ancient Evidence of true Faith in him, and Love to his 
 Name ? 
 
 Phila. Yes, fure, for it is the peculiar Commiflion of Chrift to 
 his Apoftles, Matt, xxvii. 18. Go teach all Nations andbaptize them. 
 He that believeth and is baptized, &c. — Hence Peter faid immedi- 
 ately to thofe pricked to the Heart, Repent and be baptized. 
 They well knew it to be the Commiffion of their Lord, for it is writ- 
 ten, Jefus made and baptized more Difciples than John. John in. 26. 
 
 Theoph. But why did John baptize ? 
 
 Phila. Becaufe, Chrift, as the true Mefliah, was to be made 
 manifeft to Ifrael by Baptifm, as John faith, John i. 31, But 
 that he Jljould be made manifeft to Ifrael, am I come, bap- 
 tizing with Water : And he is from his Office emphatically called 
 John the Baptijl, becaufe he thereby (as the Prophet Efaias 
 faith) prepared the Way of the Lord, and made ftrait his Paths, 
 Lfa. xl. 3. Luke iii. 3, 4. 
 
 Theoph. But wherein did the Baptifm of John manifeft Chrift 
 to be the true MeJJiah to Ifrael ? 
 
 Phila. It was a Manifeftation of the Truth of it to himfelf. 
 John i. 32, 33, And John bare Record, faying, I fa<w the Spirit 
 defcending like a Dove, and it abode upon him — and I know him 
 not ; but he that fent me to baptize with Water, faid unto me, 
 upon whom thou floalt fee the Spirit defcending, and remaining on 
 him, the fame is he. — Which was exactly fulfilled in Chrift, 
 when he came from Galilee, to John, to be baptized of him, which. 
 is a living Teftimony of the Truth of his Mefliahfliip, Matt. 
 iii- 13, 17, "Then cometh Jefus from Galilee to Jordan, to 
 John, to be baptized of him, — but John forbid him, and 
 faid, I have need to be baptized of thee, and cometh thou to 
 me, — And Jefus anfwering, faid unto him, Suffer it to be fa 
 now, for thus it becometh us to fulfil all Righteoufnefs ; then he 
 fuffered him. — And Jefus, when he was baptized,' went ilraight- 
 
( » ) 
 
 Way up out of the Water; and lo ! the Heavens' were opened 
 unto him, and he faw the Spirit of God defcending like a Dove, 
 and lighting upon him : And lo ! a Voice from Heaven, faying, 
 This is my beloved Son, in whom I am well pleafed." 
 
 Here, dear Theophilus, you fee how exactly the prophetic 
 Views that John had, and what Jehovah had faid unto him con- 
 cerning the Meffiah, were accomplished in him ; this was a Sa- 
 tisfaction to John of the Glory of his Perfon, and the Dignity 
 of his Office, John i. 30. This fs he of whom I faid, after me 
 cometh a Man which is preferred before 7ne, for he was before. I 
 faw and bare Record that this is the Son of God. — But was this- 
 Satisfaction for John alone ? No, no, it was that the Meffiah 
 might be made manifeft to Ifrael ; therefore came he baptizing 
 with Water, — as it is written, John iii. 23. And John alfo was 
 baptizing in Enon, near to Salem, becaufe there was much Water, 
 Rivers, or Confluence of Water. 
 
 Now the Word Baptifm is well known, by all the Learned in 
 the Latin, Creek, Hebrew, and Engl if j Language, to fignify, 
 according to its true Etymology, to dip, immerfe, or over- 
 whelm : I remember that Leigh, that great Grecian, who 
 wrote fo much upon the Scriptures, as a Critic, — fays truly in 
 his Critica Sacra, that its native and proper Signification, is lo dip 
 into Water, or to plunge under Water; and cites the Scriptures 
 whereat was fo u/ed. But why need I go to human Witnefles, 
 when we have Clouds of better Witnefles than thefe, — for it is 
 evident that John himfelf fo underftood it, * from his Choice of 
 the Place where he adminiftrated this Ordinance. John iii. 23, 
 And John was baptizing in Enon, near Salem, becaufe there was 
 muth Water there; and it is very evident that the Jews them;, 
 felves fo underftood it who where to be baptized, as it is written, 
 and they came to him and were baptized ; and the Manner how, 
 is as clear as the Sun Beams. Mark i. 5. And were all baptized 
 of him 1 n the River Jordan, confefng their Sins; and it is re- 
 markable and ought never to be forgot by the Followers of Je- 
 fus, that he fo underftood it, who hath left us an Example that 
 we mould follow his Steps. Mark i. 9. And it came to pafs in 
 thofe Days, that Jefus came from Nazareth, in Galilee, and war 
 baptized of John 1 n Jordan, not at or near, but in Jordan : 
 Therefore it is added, and fraightway coming up out of the Water. 
 Thus Truth mines fo bright, that to add Arguments to prove 
 it/ is like attempting- to add Light to the Sun ; only I would 
 
 juft 
 
( 2 3 ) 
 
 Uift obferve, that the Difciples and thofe who came to fern/a* 
 lem to worfhip, underftood it in the fame Light, without the 
 leaft Doubt, that when Philip preached unto the Eunuch (who 
 had been at Jerufalem to worfhip), Jesus, what Fruit and Effect 
 it had upon him is plain. Ails viii. 36, 38. And as they went 
 on their Way, they came to a certain Water, and the Eunuch 
 faid, fee, here is Water ! What doth hinder me to be baptized? 
 And Philip faid, if thou believeth with all thine Heart, thou 
 ma ye ft : And he faid, I believe that jefus Chrift is the Son of 
 God : You fee with the Heart he Relieved unto Righteoufnefs, 
 and with his Mouth he made Confeffion unto Salvation. And 
 he commanded the Chariot to ftand ftill, and they went down 
 boch into the Water, both Philip and the Eunuch, and he 
 baptized him. 
 
 Theoph. Sir, the Majefty and Power of the Scriptures I muft 
 own are too powerful for my Prejudice, the Scales begin to fall 
 from mine Eyes ; but granting you that Baptifm was only ad- 
 miniftered, according to the Gofpel, by bnmerjion, wherein 
 doth this manifeft Chrift to Ifrael. 
 
 Phila. I humbly apprehend that it is a Manifeftation of Chrift 
 in his Perfon, as he dwelt in the Bofom of his Father's Love, 
 ' — 'n his own Love to his People, — in his Sufferings for them,— 
 and in its being a (landing Memorial of his Love to them. 
 
 Firft, as Baptifm fignifies to immerfe into, put under, or co- 
 ver over with Water ; and as Water is particularly a fcripture 
 Emblem of the Love of God; and John came baptizing with 
 Water, that Chrift might be manifeft to Ifrael, namely, in the 
 Love that he, as the King and Head of the Church, and Medi- 
 ator had, with the Father before the World was ; for he was, in 
 a fpiritual Senfe, baptized in the Love of the Father, as one 
 put into and immerfed in his Love, with the higheft Compla- 
 cency and Delight. — This, fays he, is my beloved Son, in whom 
 <I am well pleafed, my Delight, mine Elect, my chofen and 
 anointed One, in whom my Soul delighteth, — hence it is written, 
 the Father loveth the Son, and hath given all Things into his 
 Hands : And fays Chrift, thou lovedefl me before the Foundation 
 of the World. Again, John i. 16. No Man hath feen God at 
 any Time, the only begotten Son, which is in the Bosom of 
 the Father, he hath declared him : — Thus John came baptizing 
 with Water, that Chrift might be manifeft to Ifrael, in the Glo- 
 ry that he had in the Father's Love, as the divine Jesus. 
 
 Secondly, he was like wife made manifeft thereby in the Glory 
 
 ... . C £ 
 
( *4 ) 
 
 of his own Love to Ifrael; for he was as one baptized, or im« 
 raerfed in Love to poor Sinners, — infomuch, that he calls them 
 the Dejire of his Heart, and the Delight of his Eyes : That 
 when Sacrifices, and Offerings, and Burnt -offerings, thou wouldeji 
 r.ot, and in tbefe, /aid he to bis Father, thou had'ft no Pleafure in 
 then faid he, lo! I came, in the Volume of the Book, it is written 
 of me to do thy Will, Oh I my God : That when he faw that Sin, 
 Death, and Hell; that Men and Devils Avere fet againft him, 
 as the Lord's Anointed. What then, why all his Heart and 
 Thoughts were baptized, and immerfed in Love to his People ; 
 therefore, he fays, Hof. xiii. 14, I will ranfm them from the 
 Power of the Grave ; I will redeem them from Death. Death 
 I will be thy Plagues : Grave, I will he thy D effraction ; Repen- 
 tance fliall be hid from mine Eyes ; for the Day of Vengeance is in 
 'mine Heart, and the Tear of my Redeemed is co?ne. If a. lxii. 4, 
 And when he took a View of the Sufferings of his Soul for them, 
 that he muft live for them, that he mud die for them, that he 
 mull rife for them, that he muft conquer Sin, Death, and 
 Hell, for them ; in a Word, that he muft go through the 
 Swellings of Jordan, and bear their Sins, their Crimes, and 
 the Wrath of God for them : Such was his Love to them, he 
 did not withdraw, but gave his Back to the Smiter, and his 
 Cheeks to them that pluckt of the Hair; becaufe his Love to them, 
 was fuch that Waters could not quench it, nor Floods drown. 
 — Thus John came baptizing with Water, that he (that is the 
 Meffiah) might be manifeft to Ifrael in the Glory of his oAvn 
 Love to them, for he fays, as the Father hath loved me, fo have I 
 loved you. 
 
 But, thirdly, it was likewifc that he might manifeft his 
 Love in the Sufferings of his Soul for them, — for he poured out 
 his Soul unto Death, and made his Soul an Offering for Sin ; 
 being as One baptized, immerfed, or overwhelm 1 d in Soul and 
 Body for them : O how moving, melting, and as one over- 
 whelmed does he exprefs his Sorrows. Now is my Soul, fays he, 
 exceeding forrowful, even unto Death ; and being in an Agony, 
 he prayed the more eamefly, and his Sweat was as the Drops of 
 Blood falling to the Ground. — Father, fave me from this Hour ; but 
 for this End was I born, p.nd for this End came I into the World' 
 I am a Worm, and no Man • Reproach has broken my Heart, I am 
 full ef Heavinefs : I looked for fome to take Pity, but there was 
 none ; and for Comforters, but I found none ; the Sorrows of 
 Death have taken hold upon me j I am poured out like Water, and 
 
 al l 
 
( *5 ) 
 
 all my Bones arc out of Joint ; ?}iy Heart is like Wax, it is welted 
 in the MidJl of my Bowels ; my Strength is like a Potfoerd; my 
 Tongue cleaveth to my Jaws, and thou hajt brought me to the 
 Duft of Death : — For Dogs have compajfed me ; the AJJ'embly of th e 
 Wicked have enclofed me, they pierced my Hands and my Feet : / 
 may tell all my Bones ; they look and fare upon me ; they part my 
 Garments among them, and cajl Lots for ?ny Vejlure ; — but be thou 
 not far from me, Lord! my Strength, make hajle to help me. 
 But under thefe overwhelming Sorrows, does he forget his 
 Church, his Bride ; no, for he fays, help me, deliver tny Soul 
 from the Sword, my Darling from the Dog ; That is his Church, 
 his . Bride, his Spoufe, which he here calls his Soul, from her 
 near Union with him, and Relation to him, they were not twain 
 but one : He loved her as his own Soul ; his Life was bound up 
 in her Life ; therefore he fays, deliver my Soul from the Sword, 
 no Punifiiment muil light upon her ; no Sword muft pierce her ; 
 fhe is my Soul, my Darling, my only one, my choice one; 
 therefore my Darling muft be delivered from the Dog, that is, 
 from Satan. — Though Chrijl fore-knew all thefe Sufferings, and 
 faw the Sorrows of his Soul, which he was to endure for his 
 People ; yet fo immerfed was his Heart in Loye to them, or, if 
 you pleafe, baptized in Love for them, that he faid, lo ! I 
 come: O amazing Love! Well may the Church cry out with 
 Wonder, Who is this that comet h from Edom, with dyed Garments 
 from Bozrah, this that is glorious in his Jpparel : I, fays he, that 
 fpeak in Right eoufnefs, mighty to faye. But, to fhew you that 
 his Love was ftronger than Death, he fays, when he faw the 
 Decree gone forth, which was, awake, Sword, and finite the 
 Man. Well, fays he, If ye feek me let thefe go their Way, — and 
 he fet his Face to go up to Jerufalem, and faid, I have a Baptifn 
 to be baptized with, and how am I fraightned till it be accom- 
 plice d. The Cup that my Father hath given ?ne to drink, foall I 
 not drink it. 
 
 O boundlefs, boundlefs Love, beyond Degree, 
 The offended dies — to fet the Offenders free. 
 
 Thus, Theophilus, you fee that John came baptizing with 
 Water, that the Sufferings of Chrijl 's Soul might be made ma- 
 nifeft to Ijrael. 
 
 But the grand Defign of the whole of John's Baptifm, ap- 
 pears to be this, viz. that it may be a (landing Ordinance in 
 the Church of God ; whereby Christ might be made manifeft 
 to his Jfrael, in all Ages of the Church, in his Love to them, 
 and in his Sufferings, Death, and Refurrection for them, and of 
 
 E their 
 
• ( 26 ) 
 
 their Love and Obedience to him : — That the Baptifm of 
 Christ, is a lively Figure of his Sufferings, Death, and Re- 
 furrection, is fo clear, that it will not admit of a Doubt ; and 
 is called his Death and Refurreclion, in the fame Senfe that the 
 Bread and Wine in the Lord's Supper is called his Body and 
 his Blood: The Bread that we brake, is it not, fays the Apoftle, 
 the Communion of the Body of Christ ; and the Cup which 
 we blefs, is it not the Communion of the Blood of Christ : So 
 we may fay of Baptifm, is it not the Emblem, the Figure, the 
 Reprefentation of our Communion with Christ, in his Suffer- 
 ings, Death, and Refurreclion : Hence, fays the Apoftle, Rom. 
 vi. 3, ^ Know ye not that fo many of us as were baptized into 
 Jesus Christ, were baptized into bis Death'; that is, we were 
 immerfed by the Holy Ghoft, through the Operation of Faith, 
 into the Sufferings, Death, and Atonement of the Lord Jesus, 
 as the only Foundation of our Hope for Pardon, Peace, and 
 Salvation ; and therefore the Apoftle adds, we are buried with 
 him by Baptifm into Death : For as the High Prieft, under the 
 Law, upon the Day of Atonement, went into the Holy of Holies 
 with the Names of the Children of Ifrael. Exodus xxviH. 29. 
 And Aaron /ball bear the Names of the Children of Ifrael, in the 
 Breajl-plate of Judgment, upon his Heart, when he goeth into the 
 holy Place, for a Memorial before the Lord continually. So that 
 when Aaron flood before the Lord, you fee Theophilus, that the 
 People ftood with him, tho' not personally, yet relatively, for he 
 was their High-priejl \ and reprefentatively, for he had their 
 Naftzes upon his Breaft-plate ; and above, all affectionately, as 
 their Names were upon his Heart ; fo that when the Lord faw 
 Aaron he faw the People in him, but all this was only a Sha- 
 dow or Figure of him that was to come ; For the Lord Jesus 
 Christ upon the great Day of Atonement, when he poured 
 out his Soul unto Death, he had the Names of his People upon 
 his Heart; that when he was baptized, or overwhelmed in Suf- 
 ferings for them even unto Death, or as one buried in Death, 
 they were then buried with him in the fame Baptifm unto Death, 
 for the Lord faw all the Sufferings of his People in the Suffer- 
 ings of the Mefflah ; which denotes our relative Union to him, 
 and our Fellowfhip with, hirn in all the Blefilngs of his Suffer- 
 ings : For being buried with him, denotes, that all our Sins 
 were buried in his Death ; and as his Death came by his being 
 'baptized in the Sorrows of his Soul, and in the Sufferings of his 
 own Blood, and we buried in him by that Baptifm ; it denotes 
 our Wafhingj Cleanfmg, and Salvation thereby, it being fuch a 
 
 lively 
 
- ( 2 7 ) 
 
 lively Figure thereof, as faith the Apoftk Peter, the like Figure 
 whereunto even Baptifm doth fave us : Not the putting away the 
 Filth of the Fief?, but the Anfwer of a good Confcience towards 
 Cod, by the Refurreclion of Jesus Christ. 
 
 Theoph. Dear Philagathus, you not only perfwade me, but as 
 it were command me to believe — the Majefty of the Scriptures ; 
 the Glory of the Command, the Brightnefs of the Example, and 
 above all the glorious End defigned thereby, that I feel the 
 fame Rapture the Eunuch did, when he faid, See, here is 
 Water \ What doth hinder me that I may'tit be baptized? But ars 
 there any more fpiritual Glories contained in this Ordinance ? 
 
 Phila. Yes, for it is not only a Reprefentation of his Suffer- 
 ings, Death, and Burial, but of his Refurreclion from the 
 Dead ; for as Christ was overwhelmed in Sufferings, buried in 
 the Grave, and then rofe from the Dead; — fo the Believer 
 when he is brought to fee the Place where the Lord lay, he views 
 the Ordinances as an Emblem of the Death, Grave, and Refund 
 reclion of Jesus, therefore, fays the Apoftie, — being planted to- 
 gether, that is, in Baptifm, as a Figure, in the Likenefs of hit 
 Death, we fall alfo be in the Likenefs of his Refurreclion, that as 
 Chr;st was rife'n by the Glory of the Father, we fori Id hence- 
 forth walk in Newnefs of Life. In a Word, or to hold forth the 
 Word of Life, Baptifm, according tO the pure Revelation of 
 Truth, the Command of God, the Example of Chrift, and the 
 Practice of the Apoftles, is a mod glorious Emblem of the Whole 
 of Salvation, even from Regeneration to that of Glorification • 
 hence, faid Ananias to Paul-, A els xxii. 16. Now why tarriejl 
 thou ; arife, and be baptized ; wafiing away thy Sins ; calling on 
 the Name of the Lord : — Not to wafh them away meritoriouf]y 3 - 
 that is the Blood of Christ; or influentially, that is the Spirit 
 of Christ ; but reprefentatively, as Baptifm is an Emblem of 
 Christ's Death, and Refurreclion ; or it is manifeftly a Warn- 
 ing away of Sin before Men and Angels, as it gives an Evidence 
 to them of the Truth of our Faith in his Death; for the Warning 
 away of our Sins ; of the Truth of our Love to his Per- 
 fon, being baptized in his Name, of our Obedience to his* 
 Commands. Go, fays he,- teach all Nations, baptizing them - S^Q 
 which Ordinance all the primitive Saints beheld with fuch 
 Beauty, Privilege, and Satisfaction, that they all with Joy em- 
 braced it ; no one, that ever I read of, had ever the leaft Ob- 
 jection to it; no fooner were they called by Grace, than they 
 
 E 3 decla- 
 
( 23 ) 
 
 declared the Truth of their Faith, by being baptized in th£ 
 Name <?/~Jesus, for the RemiJJion of Shis. 
 
 This was the Cafe of the foil Gofpel, or new Teftament 
 Church, that ever was fettled ; for when they were pricked to 
 the Heart for what they had done to the Lord of Life and Glory, 
 they faid to Peter and the Reft of the Apoftles, Men and Bre- 
 thren, what foall we do : And Peter faid unto them, Repent, 
 and be baptized, every one of you, in the Name of Jesus, for 
 the Remiffion of Sin ; as though he had faid, if he will prove to 
 us, to ourfelves, and to the Brethren, the Sincerity of your Re- 
 pentance, and the Truth of your Faith and Love to the Meffiah 
 whom ye have crucified and flain; fhew it by obeying his Com- 
 mands, who fent us to teach and to baptize all Nations. Ails ir. 
 41. Then they that gladly received the Word were baptized : And this 
 was the Cafe of the Eunuch, Acls viii. 36. And the Eunuch faid, 
 fee, here is Water, what doth hinder me to be baptized ? And 
 Philip faid, if thou believeth with all thine Heart, thou may f - y 
 and he faid, I believe that Jesus Christ is the Son of God ; 
 and he commanded the Chariot to fand fill, and they went down 
 both into the Water, both Philip and the Eunuch, and he baptized 
 him : — And fo fatisfied was Paul of the Truth of this, that 
 when Ananias faid unto you, (him) arife, and be baptized, why 
 tarriejl thou. It is faid, Acls ix. 10. And he arofe, and was bap- 
 tized. This (hews that every Appointment of Christs, and 
 every Ordinance which bears his Name, his Stamp, and Autho- 
 rity are dear to them that love him, not only as Means which 
 leads to Glory, but as Part of their Glory in the Houfe of their 
 Pilgrimage, 
 
 Theoph. But, dear Sir, was this the Practice of all the New 
 Teftament Churches ? 
 
 Phila. You may well afk the Queftion when you take a View 
 of the Divifions of the Churches at this Day ; and how fond 
 and zealous they are for the infant Tradition of their Father's : 
 But, Theophilus, as your Satisfaction is my Joy, Let us go to the 
 Teftimony of Truth, which cannot err, and like the noble Ber- 
 cans, let us fearch the Scriptures whether the Things fpoken are 
 fo or not. 
 
 Firft, the Church of Jerufalem; which was the firft Gofpel 
 Church that was planted, where, we find, that neither the Apof- 
 tles nor yet Peter's Hearers, were at any Difficulty or Doubt 
 refpecling the Formation of the Church, or the vifible Members 
 
 of 
 
( *9 ) 
 
 C>F it, which undoubtedly they learnt, being Jews, from Johns 
 Miniflry, who came baptizing with Water, that Christ might be 
 made manifeji to Ifrael; they came to be baptized of him, as you 
 have it 'vsxMatt. iii. 5, he. Then went to him all Judea, and all 
 the Region round about Jordan, — and were baptized of him in 
 Jordan, confeffing their Sins. This is the firft Place we have 
 the Word Baptifm mentioned ; and here we have the Light of 
 Truth as clear as the Noon-day refpecting the fubjedts of it, 
 that they were fuch as confeffed their Sins ; and the Adminiftra- 
 tion of it, that it was by Immerfion 1 n Jordan, not at Jordart, 
 nor upon the Banks of Jordan, but in Jordan'. But there were 
 two Sorts of People that came to him, the one confeffing their 
 Sins — and another which did not ; to thefe what did John fay ? 
 But -when he faw many of the Pharifees and Saducees come to his 
 Baptifm, he faid unto them, Oh, Generation of Vipers ! who has 
 warned you to flee from the Wrath to come? From thefe Words it 
 plainly appears, that John, whofe Name fignifies the Grace of 
 God, that he preached the Grace of God and the Salvation by 
 the MeJ/iah ; "which was particularly made manifeft to Ifrael by 
 Baptifm ; for, I afk Theophilui, what do you think could induce 
 the Inhabitants of Jerufalem and of Judea, to come confeffing 
 their Sins, and to be baptized, unlefs they faw a Bleffing pro- 
 pounded to them thereby, which appears plain ; for it is here 
 tailed a fleeing from the Wrath to come, which muft be underftood 
 not of their fleeing to John, for he was no Saviour, nor to Jor- 
 dan, for that could not really warn away Sin ; therefore, they 
 muft have fomething much higher in View, which was Faith in 
 the MeJJiah, by John's Baptifm ; becaufe it was a lively Figure 
 of his Suffering, Death, Grave, and Refurredftion, Rom. vi. 3, 4- 
 And in this Senfe only they could be faid to flee from the Wrath 
 to come. But, John feeing fome come to him whom he knew, 
 as a Prophet, that they had no Faith in the Mejfiah, or Love to 
 him ; thefe he calls a Generation of Vipers, becaufe of that Poi- 
 fon of Enmity that lurked in them to Christ ; to thefe he fays, 
 Who warned you ? Did God, no ! Did your Confciences, no ! 
 Did I, no ! — therefore, go bring forth Fruits meet for Repen- 
 tance, that is, let the Fruits which attend Repentance, be firft 
 feen which is Love to the MeJJiah, — as though he had faid, do 
 you think to enjoy a Right to Baptifm, as you do the Temple- 
 worfhip by being Abraham's Seed ; think not to fay within 
 yourfelves we have Abraham to our Father, for what ever Right 
 it gave you under the Law, it gives you none under the Gofpe), 
 ) fo r 
 
( So ) 
 
 for Cod is able of ihefe Stones, to raife up Children to Abraham t 
 Denoting, by way of Irony, that the Stones had as much Right, 
 to a Gofpel Ordinance, as they had, or that any one can have, 
 by faying they have fuch an one or fuch an one to their Father ; 
 for if Abraham, who was the Father of the Faithful, could give 
 them no Right as Children,— what Right can thofe Children 
 have, I wonder, by Virtue of their parents, Avho have not fuch 
 a Father to boaft of ? And the Reafon is plain ; for, fays John, 
 the Ax is laid to the Root of the Trees i namely, the Trees that 
 was planted in the Temple from Abraha?u ; not one is fpared, 
 therefore every Tree 'which bringeth forth not good Fruit, namely, the 
 Fruit of Love, to the MeJJiah, is cut down by the Gofpel Difpenfa- 
 tion ; for none but lively Stones, Believers fpiritual Souls, 
 ivere taken into the Church ; and therefore when Peter laid to his 
 Jerufalem Hearers, repent and be baptized: It was the fame as 
 John faid, — bring forth Fruits meet for Repentance ; for Obedi- 
 ence is the true Fruit of Repentance ; and the Apoftles under- 
 Hood it to be the fame, and lb did the Hearers, for it is written, 
 Jcls ii. 41. Then they that gladly received the Word were bapti- 
 zed. From thefe were formed, or organized a Gofpel Church ; 
 therefore, it is laid, the fame Day there were added to them— 
 that is the Difciples (mentioned Ads i. 15.) three ihoufand Souls, 
 — and they continued freadfajlly in the Apojlle's Doclrine, in Fel- 
 hwfjip, in breaking of Bread, and in Prayers. You fet here is 
 firft receiving the Word gladly, — then baptized, — then Church 
 Fellowihip, continuing fteadfaftly in the Apoftles Doctrine, in 
 breaking of Bread and in Prayers. Thus, you fee^ that the firft 
 New Teftament Church, or the Jerufalem Church, called by 
 fome the Mother Church, was formed of Baptift, - or baptized 
 Believers in Chrift. 
 
 Theoph. Was the fame Order obferved in all the New Tefta- 
 ment Churches. 
 
 Phila. Yes, fee Second (the Church of Chrift at Samaria) of 
 whom it is faid, Acls viiL 4, 5, 6, 6c. Therefore they that were 
 fcattered Abroad went every where preaching the Word — then Philip 
 went down to the City tf/~ Samaria, and preached Chrijl unto them', 
 and the People with one Accord gave Heed unto thofe Things which 
 Philip fpake, and there was great Joy in that City. When they be- 
 lieved Philip preaching th'e Things concerning the Kingdom of God 
 and the Name of Jesus Christ, they were baptized both Men 
 Women, 
 
 Thirdly the Church at Cesarea; which you will find was 
 
 formed 
 
( 3 1 ) 
 
 formed originally from John's Miniftry and Baptifm, Ails x. 24, 
 <bc. And the Morrow after they entered Cefarea, and Cornelius 
 waited for them, and had called together his Kinfmen and near 
 friends : Now therefore we are all here prefent before God, to hear 
 all Things that are commanded thee of 'God. ThenPetcr open' d his Mouth 
 and faid, the Word which God fent unto the Children o/Tfrael, 
 preaching Peace by Jefus, he is Lord of all — that Word you know 
 which was publifoed throughout all Judea, and began from Galilee, 
 after the Baptifm which John preached — How God anointed Jefus 
 of Nazareth with the Holy Ghof ; and we are Witnejfes of all 
 Things which he did both in the hand of the Jews and in Jernfalem, 
 whom they flew and hanged on a Tree — him hath God raifed up and 
 f) hewed him openly ; not to all the People, but unto H'itnejfes chufen 
 before of God, even to us who did eat and drink with him after he 
 r of e from the dead — and he covnuanded us to preach unto the People, 
 and to teftify that it is he which was ordained of God to be the Judge 
 both of the Shiick and Dead : — to him give all the Prophets Wit- 
 nefs, that wbofoever believeih in his Nai?ie floall receive the Re- 
 mitfion of Sins, While Peter fpake thefe Words, the Holy Ghof fell 
 upon all them which heard the Word ; then anfwered Peter, Can 
 any Man forbid Water, that thefe fliould not be baptized, feeing they 
 have received the Holy Ghof as well as we ; and he commanded them 
 to be baptized in the Name of the Lord. But 
 
 Fourthly, the Church of Christ at Philippi ; which was 
 formed, or united together, upon the fame Order, as the Church 
 at Jerufalem, J els xvi. 12, — 15. Paul, fpeaking of his Tra- 
 vels fays, (" And from thence, namely from Neapolis to Philippi, 
 " which is the chief City of that Part of Macedonia and a Co- 
 " loiiy) and we were in that City, abiding certain Days ; and 
 " on the Sabbath we went out of the City by a River Side, 
 " where Prayer was wont to be made ; and we fat down and 
 " fpake unto the Women which reforted thither ; — and a cer- 
 ?'.tain Woman, named Lidia, a Seller of Purple, of the City 
 " of Thyatira, which worfhipped God, heard us, whofe Heart 
 *' the Lord opened, that fhe attended unto Things which were 
 •" fpoken of Saul ; and when fhe was baptized and her Houfljold, 
 " fhe befought us, faying, If ye have judged me to be faithful 
 f to the Lord, come into my Houfe, and fhe conftrained us." — 
 The Confequence of which was more Difciples to Christ, more 
 fpiritual Stones in the Church-building. Ver. 32, — 34, " And 
 " they fpake unto him the Word of the Lord, and unto all that 
 " were in the Houfe ; and he took them the fame Hour of the 
 " Night, and warned their Stripes, and was baptized he and all 
 
 " his 
 
( 32 ) 
 
 *-« his ftraitway : — And when he had brought them into hb 
 " Houfe, he fet Meat before them and rejoiced, believing in 
 f( God with all his Houfe.'* 
 
 Theoph. The Power of Scripture, and the Example of the 
 Saints, commands my Attention ; give me Leave, dear Phila* 
 gathus to go through the Churches, was the Church at Corinth, 
 formed upon the Jerufalem Plan. 
 
 Phila. It is remarkably obferved of the Church of Corinth, 
 i Cor. ii. 2. " That they kept the Ordinances as Paul had de- 
 " livered them." Who they were that kept the Ordinances of the 
 Lord, Paul himfelf tells you, that they were the Church of God, 
 and what they were compofed of, I Cor. i. 2. " Unto the Church 
 " of God, which is at Corinth, to them that are fanclified in 
 ■' Chrift Jems, called to be Saints, with all that in every Place 
 -" call upon the Name of Jesus Christ our Lord, both theirs 
 te and ours." — And how thefe Corinthians came manifeftly to be 
 fanclified and to be Saints, he tells you — Ails xvi. 1, &c. " And 
 f c after thefe Things Paul departed from Athens, and came to 
 '* Corinth, — and entered into a certain Man's Houfe, named 
 " J u ft us > one that worfhipped God, whofe Houfe joined hard to 
 ** the Synagogue ; and Crifpus the Chief Ruler of the Syna- 
 *' gogue, believed on the Lord, with all his Houfe ; — and many of 
 '* the Corinthians hearing, believed, and were baptized." Thefe, 
 Paul calls the Church of God, the Saints at Corinth, — and he 
 tells you that he himfelf baptized Crifpus and Caius, and the 
 Houfliold of Stephanus. 
 
 Time would fail me to tell you of the Church of Chrift at 
 Ro?ne ; only I would juft hint that they were all baptized Believers 
 in Chrift, Rom. vi. 3. Know ye not, fays Paul, that as vtany of us 
 as were baptized unto Jefus Chrift were baptized into his Death — 
 buried, fay he, with him in Baptifm into his Death. — And upon 
 their Love to the Lord Jesus, and Obedience to him, who com- 
 manded the Apoftles to teach them, and to baptize them in the 
 Name of the Father, and of the Son, and of the Holy Ghoft. 
 He thus writes to them as fuch, Rom. i. 7. To all " that be 
 «' in Rome, beloved of God called to be Saints, Grace to you, 
 « e and Peace from God our Father, and the Lord Jesus Chrift : 
 «' I thank my God, through Jesus Chrift, for you al!, that your 
 « c Faith is fpoken of throughout the whole World." — Thus you 
 fee, Theophilus, that all the Churches were formed, or were 
 united together, according as the Lord had commanded them, 
 Matt, xxvii. 10. 
 
 Tbffoph 
 
( 33 ) 
 
 Theoph. What were the Churches of Galatia, the Church at 
 Ephefus, and the Church at Colojfe, all formed of baptized Be- 
 lievers in the Apoftles Days? 
 
 Phila. Yes, fure ; for the Apoftles have but .one Pattern, one 
 Example, one Faith, one Lord, one Baptifm, and one Com- 
 mand; therefore the Apoftle fays to the Church at Galatia, \ Gal. 
 iii. 26, 27. " For ye are all the Children of God by Faith in 
 '« Christ Jesus/' and then points out where the Truth of their 
 Faith appeared ; *t for as many of you as have been baptized 
 «' into Christ, have put on Christ." 
 
 To the Church at Colojfe he thus writes, Col. i. 2. " To the 
 «' Saints and Faithful Brethren in Christ, which are at Colofe, 
 t e Grace be unto you and Peace from God the Father and the 
 < e Lord Jesus Christ. — We give Thanks to God and the Fa- 
 " ther of our Lord Jesus Christ, praying always for you, 
 '* fince we have heard of your Faith in Christ Jesus, and of the 
 *' Love which ye have to all the Saints." And wherein their 
 Faith appeared in Christ he tells you, Chap. ii. 12. " Buried 
 i * with him by Baptifm, wherein ye alfo are rifen with him thro' 
 '< the Faith of the Operation of God, who haib raifed him 
 ** from the Dead." 
 
 Of the Church of Ephefus it is thus declared, Acls xix. 1, — 4, ^ 
 Paul having palled through the upper Coaft to Ephefus, and find- 
 ing certain Difciples, "Then faid Paul, John verily baptized 
 '* with the Baptifm of Repentance, faying unto the People, that 
 «' they fhould believe on him who fhould come after him, that is 
 on C-hrist Jesus." On which Account he calls them the 
 Saints which are at Ephefus, and the Faithful in Christ Jesus, 
 Ep.h. i. 1. And thofe who were the gifted Brethren among 
 them, he calls them the Elders of the Church at Ephefus, Aclr 
 xx. 17. — In a Word, all the Bifloops and Paftors, Over/eers and 
 Elders, Deacons and Members, they were all what we now call 
 Baptijls, Or the Scripture calls baptized Believers, who in thofe 
 Days were called Chriftians from their being followers of 
 Christ, Acls xi. 26. 
 
 Theoph, Dear Sir, what*! was there no Prejbyterian Church, 
 no Independent Church, no Epifcopal Church, no Seceedcr, no 
 Sandemanian Churches, in the Apoftles Days ? 
 
 Phila. No, no, not one ; no, not one. 
 
 Theoph. Dear Sir, where have I been, or rather, where has 
 fny Bible been? that I have been fo pleafingly carried away with 
 Superftition, Traditions and Inventions of Men ; especially to be 
 fo exceedingly zealous of the Traditions of my Fathers, tfiat I 
 
 F tiougfet 
 
( 34 ) 
 
 thought I could lay down my Life for them ? I am loft wkk 
 Aftonifhment ! I am confounded with Silence ! 
 
 Phila. This is often the Cafe Theophilus, of thofe who believe 
 and receive Things as they are handed down to them by Men, 
 taking all for granted that fuch and fuch fay, and are like a 
 Vapour carried away by the Faith of others ; or in the familiar 
 Phrafe, their Faith is pinned upon the Sleeves of others, and fo 
 they rather believe what others believe, than what God himfelf de- 
 clares, — for ignorant Zeal is fo ardent in its Purfuit of Religion, in 
 the Path of its Fore -fathers, that it is like Hunger — it will 
 break through a Stone Wall : This was Paul's, Cafe, who was ex- 
 ceedingly zealous, but, fays he, I did it Ignorantly ; and this 
 was the Cafe of Ifrael, of whom, fays the Apoftle, " I bare 
 " them Record that they have a Zeal for God, but not ac- 
 " cording to Knowledge," that is, not according to the Know- 
 ledge of the Truth as it is in Jesus. 
 
 Theoph. If this be the Cafe, how precious is the Advice of 
 Our dear Lord, where he fayb, re Search the Scriptures, for 
 «' in them ye think ye have eternal Life." How noble 
 were the Bereans who fearched the Scriptures daily, whether 
 the Things fpoken by Paul were fo or not. — But, fure Sir, the 
 Perfons you have been defcribing as the primitive Saints, as 
 baptized Believers in the Name of Jesus, cannot be the Perfons, 
 whom we fo frequently hear called, by Way of Reproach, by 
 the Name of Annabaptijl. 
 
 Phila. Yes, they are fucceffively the fame People, who are 
 followers of the fame Example, obedient to the fame Command, 
 and walk by the fame Rule; but they are, to the Shame of 
 Chriftians be it fpoke, who either ignorantly, envioufly, or tradi- 
 tionally call them Annabapt'ifi, moft ignorantly not knowing the 
 Scriptures concerning them; fome envioufiy, for if the Baptifts 
 are right, it tells them that they are wrong, and therefore they 
 fpeak envioujly of them, and many call rhem fo traditionally, 
 becaufe they hear others call them fo, but they can't tell for 
 why they call them fo; but the more underftanding Part of 
 Mankind call them Baptiji from their Profeffion of Baptrfm, be- 
 longing to none but thofe who have Faith in Christ, and to be 
 adminiftrated by Immerjion, — as to the Appellation of Annabap~ 
 tijl it is a Name of Reproach given them by fome ignorant People, 
 or envious People, who fuppofe them to re-baptife, when they 
 neither hold nor prartife any fuch Thing; for as Christ was 
 baptized but once, and as the Difciples baptized but once, fo 
 
 they 
 
( 35 ) 
 
 £hey own and practife but one Baptifm ; — agreeable to. what, the 
 Apoftle fays, one Faith, one Lord, one Baptifm. 
 
 Theoph. Alas ! alas ! how are even thofe who profefs to know 
 their Bible impofed upon, even by thofe who hear the Name~of 
 Teachers in Ifrael; we complain of the Church of Rome, keep- 
 ing their People in Ignorance, and thereby keeping them igno- 
 rantly zealous of their Superftkion, but how near akm we are I 
 will not fay, — only I would juft afk my dear Philagathus, if 
 baptized Believers in Jesus have continued ever fmce the 
 Apoftle's Days, — or in a more familiar Phrafe, if there has al- 
 y/ays been a People called Baptifts fmce the Apoftles Days. 
 
 Phila. There is no Doubt to be made reflecting all the Chur- 
 ches after the Apoftles Days being fettled, according to the Order 
 of the Gofpel Baptift Church at Jerufale7)i ; for you fee the 
 Church at Samaria, Cefaria, Philippi, Corinth, Galatia, Coloffe, 
 Ephefus, were all Believers, baptized in the Name of the Lord 
 Jesus: And fmce them, throughout all Ages of the Church 
 there have been People of the fame Faith of Believer's Baptifm g 
 and of the fame Order refpecting the Adminiftration of it, tho> 
 perhaps not under the Name of Baptift, for in Paul's Time they 
 were not called Baptifts, but Chriftians or Difciples of Christ. 
 
 But fmce the Apoftles Days the Church of God has gone 
 through amazing Scenes of Perfecution, and thereby have been 
 fcattered throughout all Nations, that we find even in Peter's 
 Time, that the Saints were much fcattered in Providence, there- 
 fore he directs his Epiftle to the Saints fcattered abroad through- 
 out Pontus, Galatia, Capadocia, Afia, Bythinia, fyc. — And 
 among thefe, and from thefe primitive Believers there has been 
 a Succeflion of them to the prefent Day; tho', as I hinted, 
 perhaps not called by the Name of Baptifts, as they are now, 
 but by the Name of fome one eminent among them ; as the fol- 
 lowers of Calvin in his Doctrine are called Calvinifts * and others 
 are called Lutherans from being Followers of Luther, though 
 they both agree refpedting the Foundation of the Chriftian's 
 Hope, being the Righteoufnefs and Refurrection of Christ. 
 
 Theoph. Sir, if the Succeffion of the Baptift appear to be from 
 the Apoftles Time, it will, much revive their ancient Glory, 
 and give a fingular Satisfaction to thofe who love to honour the 
 Truth. 
 
 Phila. I will allow that the Perfecutions of the Church, and 
 the fcattered State of the Saints through Afflictions, may render 
 k a little obfcure, yet I think not fo obfcure as to be queftioned 
 
 F 3 $s 
 
( 36 ) 
 
 as to the Truth of it ; — however this may be, I think there are 
 no Fools nor lgnoramujfes lb great as to attempt to prove an in- 
 dependent Church, an epifcoparian Church, a Prefbyterian 
 Church, a Seceeder Church, or a Sandimanion Church, from the 
 Apoftles Time ; nor any fmce but by the mingling the pure Or- 
 dinances of God with the Inventions of Man : And as all the 
 Churches in the Apoftles Days were, without Doubt, what we 
 now call Bapiijls Churches, but then Chriftian Churches, fo I 
 think it is eafy to prove they have continued ever fmce, tho' at 
 Times under Obfcurity, through violent Perfecution ; yet the 
 Lord had always his Thoufands by him who had not bowed 
 the Knee to Baal. From among our own Countrymen, the an- 
 cient Britons, fome Rays of the Gofpel may appear to fhine even 
 from the Apoftles Days ; and tho' little is to be found from 
 their own Writers, nor for fome Ages after Christ's Death? 
 teing a rude and barbarous People, and an Ifland fo diftant from 
 the Continent where Arts and Sciences were firft known; tho' I ra- 
 ther think that the ancient Britons had a Method of preferving 
 the Memory of Things, as well as other Nations, but that it 
 was deftroyed by Gregory, BiJJiop of Rome; by the cruel Agency 
 of one Auft'in, a Monk, andhisMinifter, Ethel/red, as may appear. 
 The firft Account we have of the ancient Britons is from the 
 Romans, their firft Conquerors, in which it appears very probable 
 that they were a People of fome Fame and Profperity in fome 
 Refpedt, or it would never have induced the Romans to have at- 
 tempted a Conqueft: — Speed, that ancient Hiftprian, tells us, 
 in his Hifton, that the Romans found them a* barbarous, favag e ' 
 People, with naked Bodies and painted Shins ; from whence theiy 
 Name came, Brit Paint — Tain a Region, hence called Bri- 
 tons, that they were heathenifo Idolaters, undoubtedly like the 
 Reft of the Heathen Nations round about. 
 
 But it is remarkable, that lb powerful an Operation had the 
 Gofpel of Christ, when it was firft preached to them, that the 
 Zeal and Life of it continued many Ages, that: when they were 
 fucceffively conquered in their Turns, firft, by the Romans, 
 then by the Saxons, then by the Danes, and laftly, by the Nor- 
 wans, that they were able to conquer their Conquerors by the 
 Sword of the Spirit, Which is the Word of God ; I mean to 
 bring many of their Enemies (under each Conqueft) over to the 
 Faith of the Gofpel. The firft Account we have of the En- 
 trance of the Gofpel of Christ into Britain, is by our Country- 
 man, one Guildas) the mod authentic of all pur ancient BritiJJy 
 
 H'tjloriarJ 
 
( 37 ) 
 
 Iliftorians, who in his Book called, De ViBoria Aurelii Anibrojj?^ 
 affirmeth that the Britons received the Gofpel under Tiberius^ 
 the Emperor, under whom Chriji fuffered ; and that many Evan- 
 gelijis were fent from the Apoftles into this Nation, who 
 were the firft Planters of the Gofpel, which in another Book, 
 he fays, remained with them until the cruel Perfecution of 
 Djoclejian the E?nperor, about 290 Years in the third Century. 
 
 Out of an ancient Book, of the Antiquities of England, Mr 
 Fox tells us, Page 139, Part ift, that we find the Epiftle of Elea- 
 therius written to Lucius, the King of Britain, in the Year 169, 
 by which it is plain that Lucius had embraced the Faith of 
 Christ, and that he had wrote to Eleutberius for the Roman 
 Laws to govern by/, — -in x^nfwer to which Eleuthsrius, in his 
 Epiftle fays, " You have received, through God's Mercy, in the 
 f* Realm of Bntany, the Law and Faith <sf Christ ; you 
 «« have with you both the Parts of the Scripture, out of them, 
 *' by God's Grace, with the Council of your Realm, take ye a 
 «f Law, and by that Law, by God's Sufferance, rule your 
 " Kingdom of Britain." 
 
 So early an Author as Tertullian, fays in his Book, contra Ju- 
 dneas, ** that there are Places in Britain, which were inaccef- 
 f? fible to the Romans, but were fubdued to Ch£ist ? " that 
 is* by the Power of his Banner, which is Love. 
 
 Origin in his fourth Horn, on Ezek. fays, <c The Power of" 
 " God our Saviour is even with them, Avhich in Britain are di*- 
 " vided from the World." As Britain is an Ifland furrounded 
 with Water, it^ may be faid to be divided, — as it is fpparated 
 from the Continent, which was the Seat of Learning and 
 Knowledge. It may be faid to be feparated or divided from 
 the World, and this appears to be a Fulfilment of the Prophecy 
 of the Redeemer's Glory in Britain, Ifa. xlii. 4. " He (hall not 
 (f f*il nor be difcouraged till he hath fet Judgment in the Earth, 
 "•and the Isle? fhall wait for his Law. Ver. 10, Sing unto the 
 «' Lord a new Song, and his Praife from the Ends of the Earth, 
 " ye that go down to the Sea, all that is therein, the Isles 
 u and the Inhabitants thereof." 
 
 Barteus, in Cent* 1. Fol. 37. fays, " That the Britifh Church 
 '■? received the Faith, whence it was that Chryfojlom and others, 
 *' of the Greek Fathers, make fuch frequent and great Mention 
 " of the Britifh Ifles, their Reception of the Gofpel, and the di- 
 " vine Senfe they had of the Power thereof, that the Churches 
 " were exactly conftitued according to Christ's Pattern." 
 
 JtffaH 
 
( 33 ) 
 
 Jtjfery, of Monmouth, in his Book De Bretanmrum Gejiis. % 
 Cap. 4, tells us, ** That in the Country of the Britains, Chrifti* 
 " anlty flourifhed even from the Apoftles Time, among whom was 
 '.' the Preaching of the Gofpel, fin cere Doctrine, and living 
 " Faith, and fuch Form of Worfhip as was delivered to the 
 11 Churches by the Apoftles." 
 
 Theopb. As the Hiftory of our Anceftors affords a peculiar 
 Fieafure refpedting their Geneology and Pedegree, how much 
 more an Account of the Ancientneis of their Faith and Order in 
 the Gofpel ; how long did they enjoy this Privilege ? 
 
 Phila. Till the Conqueft of the Saxons ; for, as the fame Hif- 
 torian fays, " That while the BritiJJy Churches polTelTed the 
 *t Country, they kept themfelves found in the Faith, and pure 
 *.« in the WorJI?ip, Order, and Dlfcipline of Christ, as it was 
 " delivered to them from the Apoftles by the Evangelifts. 
 
 " But, in the Year 448, the EngliJJ) Saxons began to pofTefs 
 " Brit any, and in about the Year 593, made nearly a com- 
 *f pleat Conqueft of the Britons ; then they began to fettle their 
 '« Form of Government or Heptarchy: About three Years after 
 *i this Gregory, Bifljop of Rome, fent one Aujiin, the Monk, into 
 *f Britain, to bring the Saxons into a Conformity to the Church 
 " of Rome, — and the Britons with them ; but at this Time the 
 *' ancient Britons, for Peace and Security, as there were conti- 
 " nual Invafions upon their Rights, fince the Defcent of Julius 
 " defar, retired and dwelt in Wales ; hence it is that the Welch 
 ** bear the Name of the ancient Britons ; here they had two 
 f( principal Seats for Religion, one at Bangor, on the North, and 
 " one at Cair Leon, on the South. In Bangor was a Colledge for 
 fe Learning, containing above two thoufand Chriftians, who de- 
 * c dicated themfelves to the Lord, to ferve him in the Minijlry 
 " as they became capable ; hence they were called by the Saxons 
 f* the Monks of Bangor, not that they gave themfelves this Name, 
 " for they were zealous Oppofers of the Popijlj Monks ; neither 
 " were they ever reduced to any ecclefiajlical Order, for they 
 tt were, for the moft Part, Laymen, who laboured with their 
 f* Hands, married and followed their lawful Callings inBufmefs. 
 
 " But fome of them, in a particular Manner, whofe Spirits 
 " the Lord fitted and inclined to his more immediate Service ; 
 (c thefe devoted themfelves to the Study of the Scriptures, that 
 " they might underftand the Scriptures in order for the Work of 
 " the Miniftry." O ! how happy had it been, if the Churches 
 tad never departed from this Gofpel Rule j — then we fhould 
 
 have 
 
( 39 I 
 
 have Men mighty in the Scriptures, in the Work of the Miniftry £ 
 inftead of which we have many Men mighty in Learning but ig- 
 norant of the Scriptures, think, vainly think they have a Right 
 to the Miniftry, when, alas ! they have no Under (landing in the 
 Vifions or Truth of God's Word; therefore, the Piophecy of the 
 Prophet Ifaiah fays to them, Ifa. xxix. n. "And the Vifion of 
 " all is become to you as the Words of a Book that is fealed, 
 " which Men deliver to one that is learned, faying, read this, I 
 '* pray thee, and he faith I cannot for it is fealed." But to re- 
 turn, as I hinted, that Gregory, Biftaop oi Rome, had fent Atcftiiij 
 a Monk, to reduce the Britons as well as Saxons to the Obedi- 
 ence of the Church of Rome, he, a few Years after he came, 
 kept a Council near Worcejierjhire, where he invited thefe ancient 
 Britijh Minifters, as Barleus obferves, to which fome came, 
 when he invited them to embrace the Rites and Ceremonies of 
 the Church of Rome, and to join with him in preaching and in 
 administrating in the fame Way ; — but they zealoujly refufed and be- 
 came great Oppofers of Aujiin, as their ancient Bard, Taliojjyn, 
 in his Welch Verfes records, which is recorded in the Chronicles 
 oi Wales, Page 254; and tranflated by Fuller in his ecclefiafti- 
 cal Hiftory, Book 1. Tho' they have not the Beauties of Poetry, 
 yet, as they have the true Spirit of Zeal and Piety, which to 
 our Purpofe is far better, I will mention them : 
 Wo be unto the Prieft ! unborn, 
 That will not cleanly weed his Corn, 
 
 And preach his Flock among : 
 Wo be to that Shepherd ! I fay, 
 That will not watch his Fold alway, 
 
 As to his Office doth belong : 
 Wo be to him! who doth not keep 
 From Roman Wolves his Sheep, 
 With Staff and Weapon ftrong. 
 But upon the ancient Britons refufmg to hearken to Auftin, 
 he then began to be more moderate and to draw them by De- 
 grees : He faid to them, as Robert Fabeon in his Hiftory relates, 
 fince he will not affent to my bejl Generals, affent you to me, 
 efpecially in three Things : Firft, in keeping Eafter-day, in the 
 Form and Time as it is ordered : Second, that you give Chrif- 
 tv'ndom to Children : Third, that you preach to the Saxons as I 
 have ordered you, and all the other Difputes I fhall fuffer you 
 to amend and reform among yourfelves. But they would not 
 hearken to him, nor give the leatl Countenance to his Propo- 
 fals, for which, as our Author obferves, Aujiin faid to them, 
 
 that 
 
C 4° 1 
 
 that if they would not, he would bring upon them the Revenge 
 of Death by their Enemies, which he accomplifhed accordingly,' 
 by exciting the Saxons againft them to their Difperfion, and in a 
 great Meafure to their Ruin, as that Purity, Harmony, and 
 Simplicity, which then appeared among them. 
 
 Iheoph. Was their Colledge at Bangor deftroyed ? 
 
 Phila. Yes, that ancient repofitory of Chrittians was deftoyed, 
 and thefe ancient Britons driven further into Wales among the 
 Mountains for Safety : The Relation of it you have from Hum- 
 phry Lloyd, that learned Welch Antiquarian, in his Breviary of 
 Britain, Page 70. 
 
 In Denbi^Jhire, fays he, near the Caftle of Holt, is feen the 
 Rubbijb and Relicks of the Monaftry of Bangor ; while the Glory 
 of the Britons flouriihed, in the fame were above two thoufand 
 Monks (a Name of Reproach, which, probably, the Saxons 
 gave them : Or, if not by Reproach, it was a Name in Cuftom 
 among them from Rome, for Men devoted to Religion :) Thefe 
 Men, fays our Author, were very well ordered, and learned in 
 the Scriptures, divided into feven Parts, daily ferving God : 
 Among whom thofe who were fimple and unlearned, by their 
 hard Labour provided Meat and Drink and Apparel for the 
 Learned, and fuch who applied themfel'ves to their Studies ; 
 and if any Thing was remaining to be given to the Poor. This 
 Place fent forth, as our Author obferves, many hundred excel- 
 lent Men : But by the Envy and Malice of Aujlin, that aro- 
 gant Monk, and the cruel Execution of his Minilter Ethel/redj 
 thofe ancient ChriftiarTs and worthy Men were deftroyed, even 
 the whole Houfe from the Foundation, with their Library, by 
 Fire and the Sword. Thus far the ancient Britons, who fuf- 
 fered this bloody Tribulation From the Church of Rome for their 
 Zeal to Truth, and conforming to the primitive Pattern of the 
 New Teftament Churches, as they had received it from the A- 
 poftles. 
 
 Theo. Did thefe ancient Britons practife the Baptifrn of Be- 
 lievers ? 
 
 Phila. I think there cannot remain a Doubt of it when we 
 eonfider how early they received the Go/pel, even in the Reign 
 ©f Tiberius, and from the Evangelifts fent by the Apoftles ; and 
 that one Caufe of their cruel Perfecution by Jujlin, ftirring 
 up the Saxons againft them, was their refufmg to adminifter Bap- 
 tifrn to Infants in the feventh Century, b^caufe they had no 
 Command nor Example for it in the Book of God. 
 
 Another Reafon that Infant Baptifhi was in no Senfe in Prac- 
 tice 
 
( 4i ) 
 
 tice among the ancient Britons, is plain from Conjlantine the 
 Great, the Son of Ccnjiantius, the Emperor, and who was born 
 in Britain, in the Year 305:, yet was not baptized till he pro- 
 feffed Faith to Christ, and Love to his Name, nor for long 
 after, as is declared by Hugo Grotius in his Annotations on Matt. 
 xix, 14, who faith, it was no fmall Evidence that the Baptiz- 
 ing of Infants many hundred Years after Christ, was not in 
 the Greek Church ; becaufe, not only Conjlantine the Great, the 
 Son of Helenia, a zealous Chriftian, yet Conjlantine, her Son, 
 was not batized till he was far advanced in Years, which is a 
 clear Proof that the ancient Britons did not practife the Baptiz- 
 ing of Infants ; for if any Infant on Earth had a Right to Bap- 
 tifm, Conftantine muft, feeing that his Father, Conjlantius, called 
 by fome Conftancei the Emperor, and his Mother, Helenia, were 
 Chriftians; and Helenia is fuppofed to be a Daughter of Coil t 
 King of the Cumbrian Britons, and faid to be one of the 
 brighteft Ornaments of the Ifland. 
 
 Likewife, the Unity and Correfpondence that there was be- 
 tween the ancient Britons and the Gauls, or French Chriftians, 
 who were afterwards called JValdenfes. Thefe Chriftians, 01" 
 Waldenfes, had, like the ancient Britons, erected Colleges, or 
 Places, where they united and lived in large Bodies or Affem- 
 blies, among whom many were appointed to teach and preach 
 the Goipel. — So that when Pelagius appeared, and fpread his 
 Peligian Error of Man's natural free Will to Good 3 inftead of 
 God inclining by his Power and Grace, the Will to that which 
 is Good, Pfal, ex. 3. The ancient Britons to fupprefs this Error, 
 fent to their Brethren in France, who fent them Germanus and 
 Lupus who were mighty in the Scripture ; and were not only 
 ferviceable to fupprefs the Error* but were very ufeful in the 
 Conversion (an ancient Phrafe for Regeneration) of many ; and 
 they baptized great Multitudes, upon a Confefiion of Faith, in a 
 Pviver near Chejier. 
 
 Another inconteftable Proof is, from Aujlin the Monk, the 
 Pope's Legate and their cruel Enemy, who was fo ignorant of 
 the Rite of Baptifm to Infants when he firft came to Britain (and 
 becaufe he could not find it in his Bible) that he wrote to Pope 
 Gregory to be refolved in it: See his tenth Interrogatory Ex. 
 Decreto. Greg. Lib. I. Council Tom. II. 
 
 Another Inftance of the ancient Britons Practice, we have in 
 the feventh Century after they were fo diftrefied by the Saxons, 
 that the Son of the King of Britain was baptized upon his- em- 
 
 G bracing 
 
( 4* ) 
 
 bracing the Chriftian Faith ; and that Paulinus, who appears to 
 be an Englijh Prelate, baptized in the River Trent both Men and 
 Women at Noon-day : Biad, L. ii". C. xvi. Cent. vii. 145. 
 
 Thus you fee that the Beauty of the primitive Practice of the 
 Apoftles, continued among the ancient Britons ; and as they 
 were drove by their cruel Enemies the Romans, Saxons, Danes, 
 and Nonnands, to refide among the Mountains in Wales for their 
 Safety, no Doubt, but they, as far as they had Liberty, con- 
 tinued the Ordinances of the Lord, as they received them ; — 
 and what is ftill more, we find there was a Chriftian XJnity 
 and Correfpondence between them and the ancient Chriftians in 
 France, who were afterwards called Waldenfes, thefe are faid by 
 Morland (in his Preface to the French Bible, the firft Bible that 
 ever was printed) " To have always had the full Enjoyment of 
 •* the heavenly Truth contained in the holy Scriptures, ever 
 t£ fince they were enriched with the fame by the Apoftles them" 
 " felves, having in fair Manufcripts preferved the Bible entire in 
 " their own Tongue, Mori. Hif. Page 14" 
 
 Another Writer fays, that the Lord Jesus had. his choice 
 Church vifibly exifting among the chofen and holy Generation of 
 People called Waldenfes, Inhabitants of the Valleys of the Alps, 
 and other Parts of France and the Continent ; and from thence 
 they, with their Followers, who were many, had their free Re-- 
 courfe from France, Holland, and Germany, as the Englijh Chro- 
 nicles make manifeft ; for in the Time of William the Conqueror, 
 and his Son, William Rufus, it appears that the Waldenfes did 
 abound in England, as Bifhop UJJ?er tells us in his Book of the 
 State and Succeffion of the Church, Page 242. Nay, he further 
 adds, that not only the weak People in the Country Villages, bur 
 the Nobility and Gentry in the chief Tomans and Cities, were in- 
 fected with the Doctrine of the Waldenfes ; nay, fo far had their 
 Doctrine fpread, that one Landfrank, who was Archbifhop of 
 Canterbury,, in the Time of William and Rufus, his Son, under- 
 took to write a Book againft them : — And in Henry the Firft's 
 Time the Bifhop tells us, that the Waldenfes, of Aquitain, did, 
 about the Year 1100, fpread their Doctrine all Europe over, and 
 in England in particular ; and from thefe Waldenfes fprung the 
 Lollards, from one Walter Lollard, a great Preacher among 
 them in England, in Edyvard the Third's Time, from whom 
 fprung, the famous Englijh Morning Star in the Miniftry, John 
 Wicklijf, who was a Graduate in Merton College, Oxford, and a 
 Baptifl, and taught in Ediuard the Third's Reign, in the Year 
 2371, thai Believers* after the Example of Christ, Jhould be 
 
 bap' 
 
{ 43 ), 
 
 baptized in pure Water ; and that it was not lawful for Believers, 
 who had received the Baptifm of the Spirit, to neglect the Bap- 
 tifm of Water, F/a. Illyricus Catal. Teji. Page 403, from whom 
 Bifhop U flier begins the Englifl? Reformation. As he tranflated 
 the Bible out of the Latin into Engliflo, and is the firft Engliflo 
 Bible we have, he taught, that no Rule or Ceremony ought to 
 \c received into the Church, which is not plainly confirmed by 
 the Word of God, Fuller, Page 132. 
 
 Jofeph Vicecomes, in his De. Rit, Bapt. Lib. ii. Chap. i. fays^ 
 as to Believers Baptifm no one ever doubted thereof, Witnefs 
 the Monuments or Writings of the Fathers, as well as the Scrip- 
 tures, efpecially the Ails of the dpofll.es ; but as for Infant Bap- 
 tifm, he tells us, among many more of the Fathers, that John 
 IVickliff witneifed againft it : — And Biihop Bur?iet fays, it was 
 purfuing this Principle that gave rife (the Prelate fhould have 
 faid Revival) to the Baptifls in Germany, for there were many 
 there before ; — however, this is certain, that there were among 
 the Followers of this great Man, both in Bohemia and in Eng- 
 land many Baptifls, fometimes call Wickliffites, but moft com- 
 monly Lollards, as IVickliff fprung from them. 
 
 Theoph. Dear Sir, as your Knowledge and Declaration of Truth 
 claims and commands my whole attention, give me leave to afk, 
 How was it that IVickliff, being our Englijh Star and Reformer, 
 could fpread the Reformation in Bohemia ? 
 
 Phila. Some have thought that he fled for Safety to Bohemia 
 to efcape the Rage of the Engliflo Clergy, who had confpired to- 
 gether to take away his Life : But it is remarkable, that after 
 their Defigns and Plots, he lived a long Time without Death, 
 Bonds, Banifhment, or Imprifonment; writing, teaching, preach- 
 ing openly, drawing both Prince and People, Scholars, and the 
 Unlearned, nay, almofl: all after him. He began to defend his 
 Opinions when young, and continued till he was very old, con- 
 ftantly retaining and maintaining the fame, fome few excepted, 
 which he refined more and more as he grew in Years ; — therefore 
 the Reformation in Bohemia feems not to be from his going there, 
 but rather as Mr Fox tells us a Gentleman being at Oxford upon 
 his Return back to the Univerflty of Prague took with him many 
 of JVickliff's Books, and communicated them to Mr John Hufs, 
 who was an eminent Preacher there, who, by reading them, em- 
 braced the Sentiments of IVickliff, and became a zealous Defender 
 of them, and fo became a great Reformer whofe Followers wer. e 
 galled Hnjites. ^-Though others think, and not improbable, that 
 
 Q 3 as 
 
( 44 ) 
 
 as Queen Ann, the "Wife of Richard the fecond, was a Bohemian, 
 the Sifter of the King of Bohemia, who brought many Bohemians 
 with her as Servants, who were in Profefiion Waldenfes ; thefe 
 Perfons, being the fame in Principles as Wickliff, conveyed many 
 of Wicklijps Works to Prague, by which Means fo much Light 
 and Truth was promoted in Prague and Bohemia, 
 
 But the Followers of Wickliff were as was hinted before, 
 called Lollards from Walter Lollard their Preacher, and were fo 
 much perfecuted, that the Prifon they were fent to in London was 
 called Lollard's Tower : Yet, at Times, they had much Favour 
 with their Prince and the Court, particularly in the Reign of 
 Richard the Second and Edward 'the Third, in one of their Reigns, 
 as Mr Fox tells us, that a Book of Conclufions for Reformation 
 was exhibited to Parliament by the Lollards. 
 
 But in the Reign of Henry the fourth, they were cruelly per- 
 fecuted, becaufe they would not (having no Command nor Ex- 
 ample) baptize their new-born Infants, Duch. Mart. Fol. 774. 
 
 In the Reign of Henry the Fifth, they were cruelly ufed, be- 
 ing firft, namely Lord Cohham and thirty-eight more, hung up 
 in Chains, and then burnt : Hence the Place is, to this day, 
 called Tyburn, from tying them up, and then burning them af- 
 ter, Fuller's Ecclef. Hijl. 
 
 In the reign of Henry the Sixth, four hundred of them fufFered 
 great Hardlhips, many of them Death, for flighting Infant Bap- 
 tifm, and faying, that the Children of believing Parents, or bap- 
 tized Believers, need not be baptized, and if they died without 
 Baptifm they might be faved : The fame the Baptifts hold now, 
 in oppofition to the Church of Rome, which holds that they can- 
 not be faved without Baptifm ; for this, and more popifh Tenets, 
 which they denied, they fuffered greatly, Fox's Acls, Page 867, 
 868, 869, and 918. 
 
 In Edward the Fourth's Reign, the Lollards fuffered Death ; 
 and likewiie in Henry the Seventh's Reign, their Sufferings were 
 much increafed. 
 
 In the Reign of Henry the Eighth, the Perfecution of the Bap- 
 tifts was, at particular Times, very fierce, through the Inftigation 
 of the Popiih Party :* And it was no Wonder at all, for the Pope, 
 namely Pope Innocent had appointed Infant Baptijm, and enjoined 
 j. it as abfolutely neceffary ; for, without it, fays the RomiJJi Church, 
 they cannot be faved. Now the Baptifts denied it, becaufe 
 Christ had not commanded it, and faid they may be faved 
 without it ; for it was never appointed for them, much lets to 
 
 fave 
 
( 45 ) 
 
 fave them : But for this and o^Jier Popifh Tenets, which they 
 denied, they had Warrants iffued 6ut againft them, Convocations 
 met, and Orders were given to fupprefs all Books that helped to 
 explain the Scriptures, efpecially IVicklijf's, Frith's, and TindaTs, 
 becaufe they contained the Principles of the old Lollards, or the 
 new Reformers, or as thePapifts called them by Way of R.eproach 
 Ana-baptifts. In this Papift, P rot eft ant King's Reign, for fo I 
 call him, many fufFered in 1528, feven Baptifts came over from 
 Holland, were apprehended and imprifoned; two of them were 
 burnt in Smithfield, Sto-vfs Chron. 576. — In 1535, twenty-two 
 Baptifts were apprehended, and ten put to Death, Fox's Afts, 
 Vol. ii. Page 315. And in 1539, fixteen Men and fifteen Wo- 
 men were baniihed for oppofmg Infant Baptijm, and what was 
 more they going to Delpb in Holland were purfued and profecu- 
 ted for being Baptifts, as they reproachfully called them Ana- 
 baptifs, and put to Death for the fame ; the Men were beheaded, 
 and the Women drowned, for holding no other Things than what 
 Christ taught and the Apoftles did write; — for which twenty- 
 eight Perfons were put to Death the Year before, Due/?. Martyrol. 
 Lib. ii. Page 123. 
 
 But in the Reign of Ed-ward the Sixth, who was, tho' very 
 young, a glorious Patron to the Gofpel, and reftored the Know- 
 ledge of the Scriptures in their Mother Tongue, yet there was 
 about his Court too much Remains of a Popifh perfecuting Spirit, 
 both in Ridley and in Cranmer too ; tho' the banifhed Baptifts 
 returned Home, and thofe who were reclufe then appeared and 
 published their Doctrine ; and tho' there was in Edward's Time 
 an AcT: of general Pardon, yet the bigotted Party got the poor 
 Baptift's excepted, and indeed feveral of their chief Men were 
 conveenedthe 2d of April, 1549, to appear in P aids' Church, be- 
 fore the Bifhop of Canterbury, and others, where fome were ad- 
 monifhed, and otfcers fentenced to a Punifhment. Hey tin's Hift. 
 Page 73. — And Hugh Latimer fays in his Lent Sermons, that, 
 many Baptifts were burnt in divers Towns in England and died 
 Martyrs chearfully, and makes mention of one Town where were 
 moi-e than five hundred of them dwelling ; indeed at this Time 
 they were pretty numerous ; and the Power of the Clergy were 
 very low, as to their Support : Infomuch, that the Bifhop of 
 Ely fhewed at Court, that unlefs a better Reward and Encou- 
 ragement for their Labour was given them, they could not con- 
 tinue in their Paftoral Funftion but mull turn to fome other 
 Employment, for there were many Clergymen who had been ob, 
 
 lige d 
 
( 4* ) 
 
 Jiged f o take to an Occupation, fome were Taylors, fome were, 
 Carpenters, and fome kept Jlehoufes, Hif. Pref. Part 2, Lib, 
 Page 202. This I mention becaufe it is fo often caft upon the 
 Baptijir that their Teachers are Tradefmen and Mechanicks : So 
 it was once with the Church of England; and fo with the Church 
 of Rome ; and fo it was with Paul, that his own Hand miniftred 
 to his Neceffiiies, and this is the Honour of every Teacher in If- 
 rael, where there is a Neceffity, — but this is by the Bye, — yet I 
 can't help obferving, that, in Edward's Reign, when fome were 
 put to Death for Herefy, even by Proteflant Bifhops, which wa s 
 not only aflonifhing, but a cruel Shame to them ; for why do 
 they fo much complain of the Papifls burning for what they call 
 Herefy, and they do the fame. — However it happened that a 
 poor ignorant Woman was condemned : Cramner and Ridley 
 perfuaded the King to fign the Death Warrant, which he long 
 refufed, and when he did it was with Tears, faying to Cranmer 
 that if he did wrong it was in Submifllon to his Authority, and 
 that he fhiould anfwer for it before God, which (truck the Arch- 
 bifhop with Terror, and he was unwilling to execute the Sen- 
 tence, but lo ! after a long Confinement, ihe was executed, 
 which it feems was owing to Mr John Rogers, the Dtvinity 
 Reader in St Paul's Church, to whom a Friend, fuppofed to be 
 Mr Fox himfelf, who begged him to ufe his Intereil with the Bi- 
 fhop to fave her Life, urging that fhe affe&ed few with her Opi- 
 nion, but if fhe died for it many would be thinking of it; be- 
 fides the Cruelty of it, and coming fo near the Torments of the 
 Papifb, and fo contrary to the Mercy and Gentlenefs pre- 
 ferred in the Gofpel : to which Mr Rogers faid, " Burning 
 " alive was no cruel Death, but eafy enough." To which Mr 
 Fox faid, with great Vehemence (finking Rogers's Hand, which 
 in a friendly Manner he held), Perhaps it may fo happen, that 
 you yourfelf floall have your Hands full of this mild Burning. And 
 fo it came to pafs, for Rogers was the firft Man that was burnt in 
 Queen Mary's bloody Reign, — tho' a good Man, yet a juft Rebuke 
 for his unchriftian Zeal — but we have a good deal of fuch Zeal as 
 this in our good Men now-a-days. — this,I fpeak to their Shame. 
 
 Theoph. What Account have we of the Baptifls in bloody 
 Mary's R.eign ? 
 
 Phila. The Baptifls appear to be many in Mary's Time, 
 and were in the Year 1557 imprifoned for firft preaching againfl 
 Infant Baptifm, becaufe it was Antifcriptural, — fecondly, be- 
 caufe it was firft commanded by the Pope, — thirdly, becaufe 
 
 Christ 
 
( 47 ) 
 
 Christ commanded Teaching to go before Baptifm, Fox's Acta 
 Vol. 3, Page 606. In this bloody Reign, in the two firft Years, 
 were eight Hundred Perfons put to Death for Religion, and 
 many of them Baptifts, for it cannot be imagined that the Pa- 
 pifts who had in this Reign the afcending Power, would favour 
 thofe who had flood as a Bulwark againft them in all Ages: 
 And this appears plain in the Examination of Mr Woodman, be- 
 fore the Bifhop of Winchejler, in the Church of St Mary, Ove- 
 ries, Southwark. Thus the Biihop faid, Hold him a Book, if he 
 refufe to fwear he is (as he was pleafed to call him by Way of 
 Reproach) an Ana-baptift, and fhall, fays he be Excommuni- 
 cated, Fox, Page 1578, firft Edit. 
 
 In Queen Elizabeth's Reign, tho' upon the Whole called a 
 good Queen, yet unhappily for her and her Subjects, fhe retained 
 many in her Privy Counfel who were Privy Counfellors in Mary's 
 Reign, and there appeared too much defpocic Power in her. 
 over the Lives and Confciences of her People, for Doctor Wall 
 fays, "About the 16th Year of Queen Elizabeth's Reign, a 
 Congregation of Dutch Ana-baptifts were difcovered vAxhoutAld- 
 gate, London, whereof twenty feven were taken and imprifoned, 
 and the next Month one Man and ten Women were condemned^ 
 But to reprieve them from fo cruel a Death, Mr Fox wrote a 
 moving, melting Letter to the Queen, mentioning much the 
 Mildnefs of the Church cf Christ, but tho* fhe ufed to call 
 Mr Fox Father, fhe was an undutiful Child — for fhe denied him 
 the Favour, as to their Lives ; for the Writ, De Heritico, com- 
 lurendo, which for feventeen Years had hung only up in Terror 
 rem, was taken down and put in Execution upon two Baptifts 
 who were burnt at Smithfield : And by the Inftigation of Dr 
 Some, a Man of Note, who by his Art, and falfe P_eprefentation 
 of the Puritans, as a People dangerous to the State, to the 
 Queen's Honour, to the Church, to the Univerfities, and that 
 it was Time to look into it ; with thefe black Bugbears he frightens 
 the Court into the perfecuting Spirit of Mary's Reign : And the: 
 Queen by a Proclamation orders all Baptifts, or, as they re- 
 proachfully call them, Ana-pabtijls and Hereticks to depart the 
 Land, whether Foreigners or Natives, under the Penalty of Im- 
 prifonment and Lofs of Goods. 
 
 Upon this many of the DifFenters, Puritans, and Baptifts went 
 abroad, fo that there was at this Time but very few Dif- 
 fenters of any Denomination that dare to appear; perhaps there 
 had not been fewer Baptifts in England, at one Time for a 
 
 tfhott" 
 
( 43 ) 
 
 thoufand Years before, — for it is evident that in King James's 
 Reign, in the Beginning of it, tho' there were fome Baptift. 
 Churches, yet but few, but in 1608, in the fixth Year of James's 
 Reign, one Clapham thus writes in his Book called Errors on the 
 right Hand, that the Baptifts taught that Repentance muft pre- 
 cede Baptifm; and that when any one joins them, the Baptift 
 fays, The Detv of Heaven be upon thee. And that when any 
 one fays, I am of Opinion that there is no true Baptifm on 
 Earth, the Baptift is faid to reply, " Say not fo my Son, the 
 " Congregation I am of can and doth adminifter true Baptifm." 
 this fhews that there were fome Congregations profeffing Apofto- 
 lick Baptifm. 
 
 Befides, in the 16th Year of James's Reign, there was an ex- 
 cellent Piece publifhed in the Dutch Language, A plain and nvel/ 
 grounded Treatife on Baptifm, that with fo much Clearnefs and 
 Authority both from Scripture and Antiquity, proves the bap- 
 tizing of Believers, and disproves of that of Infants, that it was 
 printed in Englifo; but as in this Reign thofe who refufed to 
 conform to the Church of England were called Puritans, and fuf- 
 fered as fuch; and the Baptifts under that Name fhared the fame 
 Perfecution with the Reft ; that many, both Puritans and Bap- 
 tifts, were obliged to fly to America for the Sake of Peace : But 
 there was one Thing particularly happened in this diffracted Si- 
 tuation near the Clofe of it, which I will relate if not burthen- 
 fome to Theophilus. 
 
 Theoph. By no Means burthenfome, as every Means which Pro- 
 vidence has taken for the Continuation of the Truth will be de- 
 lightful. 
 
 Phi/a. It is this, Mr Hutchinfon tells us, that the ProfefTors 
 of Religion at this Time being wearied with the Yoke of fuper- 
 ftitous Ceremonies and Traditions of Men, and corrupt Mixtures 
 in the Word and Worfhip of God : It pleafed the Lord to 
 break thefe Yokes by a ftrong Impulfe upon the Hearts of his 
 People, to convince them of the abfolute Neceffity of a Refor- 
 mation in the Worfhip of God; upon this many godly People 
 met together, to feek the Lord by Faffing and Prayer, that he 
 would fhew them the Pattern of his Houfe, the Going eut, and 
 the Coming in thereof; — and were refolved by the Grace of God 
 not to receive or praclife any Piece of pofitive Worfhip, which 
 had not Precept or Example in the Word of God ; — and Infant 
 Baptifm coming of Courfe under Confideration after long Search 
 and many Debates among them (for they were not Baptifts) it 
 
 was 
 
{ 49 ) 
 
 tvas found to have no Place in the Scriptures, the only Rule and 
 Standard to try Doclrines by ; but on the Contrary, a mere Inno- 
 vation, yea, the Profanation of an Ordinance of Gov, but feeing 
 lb many godly Men were of a different Perfuafion, it was propofed 
 Hot to be infilled upon, but, Oh ! what Fearsj Tremblings, and 
 Temptations did attend them left they fhould be miftaken, and 
 thereupon they, would gladly have had their Brethren gone along 
 with them in following the Ordinance purely, as God in his Word 
 directed them ; but when they faw there was no Hopes, they 
 concluded that a Chriftian's Faith did not ft and in the Wifdom of 
 Men, and that every one miift give an Account of himfelf to God ; 
 therefore they refolded to practife accordingly as they had re- 
 ceived the Truth from the Word of God. 
 
 Mr William Kiffin's Account, who lived in thofe Times, and 
 was a Leader among thofe of that Perfuafion, flrengthens 'this ; 
 his Words are, that mariy fobef and pious Perfons, belonging to 
 the Congregations of the Difenters about London, were convin> 
 ced that Believers were the proper Subjecls of Bapiifm; and that 
 it ought to be adminiftered by hnmerfton or dipping the whole Body 
 into the Water, in Refemblance of the Burial and Refurrection of 
 Christ according to Rom. vu 3. 4. Col. ii. ij>. And that 
 they often met tegether to pray and eonfult about this Matter, 
 and what Method they mould take to enjoy this Ordinance in 
 its primitive Purity : For though there were at this time many 
 liaptifls in Judgment, yet through the Troubles of the Time, 
 and many going to America, the Practice of it by Imrnerfion was, 
 father rare ; therefore they fent to an ancient Congregation Ofc 
 Baptifts in the Netherlands, Mr' John Batte, their Miniilter, who 
 was baptized by Immerfon, upon his Return, baptized Mr Sa- 
 muel Blacklock, another Minifter, and theie two baptized the whole 
 Flock, being fifty-three ; and they continued in the ApOitles 
 Doctrine, in Fellowfhip, in breaking of Bread, and in Prayer, 
 though the judicious Baptifts, in England, thought it a needlefs 
 Journey reflecting their going Abroad to receive Baptifm. 
 
 At this Time King James, feeing that a fierce Perfecution, 
 and efpecially Death, would not promote his Interefh nor the Af- 
 fections of the People, becaufe Mr Fox had, in his Martyrology, 
 fo expofed the Papifts for this Kind of Cruelty ; he therefore 
 chofe to feize upon their Eftates, upon which many of the Dif- 
 fentersj Puritans, and Baptifts fled to America, though, let it 
 be remarked, that the firft and laft Martyrs, who Were burnt 
 alive in England, Were Baptifts : And it is remarkable that the 
 Prcfbyterians. Independents, and Puritans, who fled to America 
 
 H from 
 
c so > 
 
 from Perfecution,' yet when they came there they unhappily be- 
 gan to perfecute both the Quakers and to opprefs the Baptifts v 
 Cotter Mather's Hiftory of New Eng. Lib. i. C. ii. But at Length 
 the Baptifts had Churches fettled there, fo that Believers Baptifm 
 is as ancient there as Chriftianity itfelf ; and it- is very remarkable 
 that after the Congregationaiifts had pra&ifed Infant Baptifm 
 for fome Time, that it was the Pleafure of the Lord to convert 
 many of the Indians at Natucket ; then they had the Bible tranf- 
 lated in their own Language, and when, as Mr Benj . Keach 
 fays, they read the New Teftament, they found no Direction to 1 
 baptize Infants, nor any Inftance of any fuch Pra&ice ; there- 
 fore they enquired of the EnglifJo Teachers the Ground of it, but 
 finding they could give them no Example in the Scriptures they 
 rejected it. And, indeed, the Baptift Churches are now upon 
 a refpectable Footing in America, and not a few.. 
 
 But, to return to the Englifty Baptifts : In James's 1 Time, in? 
 the Year 16 15, they printed a Book, entitled, Perfecution Judged 
 and Condemned ; in which, after their fhewing their Principles,- 
 and how near Prelatical Power came to the bloody Power of 
 the Roman Catholics, they petition his Majefty that he would not 
 give his Power, that is^ to the Bifhops or Spiritual Courts, to 
 force his faithful Subjects to believe as they believed, or to the 
 Power of Perfecution, as it was a tender Cafe to a tender Con-' 
 fcience, though it was no fmall Perfecution to lie many Years 
 in filthy Prifons (a Practice in James's Time) in Hunger, Cold, 
 divided from their Wives, Families, and Callings, fo that Death 
 would have been a lefs Perfecution than this, but their Sufferings 
 continued, and in the Year 16 18, there came forth a Book vin- 
 dicating the Principles of Believers Baptifm from the Command of 
 Christ, — from the Praclice of the Jpoftles, — from the Obedience 
 of the New Teftament Saints, — from the Continuation of the firfl 
 primitive Fathers, — from die End defxgned in Baptifm, — and 
 that the baptizing of Infants and Sucklings is a Ceremony of 
 Men brought into the Church after the Apoftles Time, and was 
 commanded by Councils, Popes, and Emperors, and not by the 
 Word of God ; fmce then, the Baptifts Intereft has fo increafed 
 and flourifhed in every King's- Reign; there has not, perhaps^ 
 been lefs than an hundred Authors who have defended this 
 Truth ; the Truth being fo plain, in the Scriptures, that the 
 meaneft Plowman has always been more - than a Match for great 
 Divjnes, which was once honeftly acknowledged in familiar Con- 
 verfation, near a hundred Years ago, by a grave Independant 
 
 Minifter, who faid to the Baptift Teacher, Sir, I rouft own 
 
 (be* 
 
( 5* ) 
 
 (being talking about Baptifm) that you have plain Scripture 
 Proof for your Practice, but as for us we muft be obliged to go 
 around to the Covenant, to Circumcijion, and Confequences for our 
 Practice. 
 
 Thus, I hope, I have given my dear Theophilus perhaps an un> 
 ■expe&ed Satisfaction of the Rife of the Baptifts from John the 
 Baptift, by the Command of Christ, through the Channel of 
 the Apofties even in Britain ; through the Reign of every King 
 to the prefent Day ; and, I think, it will be no difficult Matter 
 to prove, that the original Rife, Progrefs, and Spread of Reli- 
 gion, not only in Britain but in every Part of the World had its 
 Source from the People called Baptifts • and they have been the 
 chief People-, though under different Navies, who have been the 
 Clould of WitnefTes to the primitive Truth, and fuffered Mar- 
 tyrdom for it in all Ages of the Church fmce the Apofties Days.* 
 Theoph. Dear Pkilagathus, you aftonifh me with the Relation 
 you have already given me, that a People whom we have fo 
 much defpifed and thought fo little of, fhould be the firft that 
 embraced the Truth, that fuffered for it, and tranfmitted it to 
 us ;■ but that they mould be the firft Fruits of the Gofpel to the 
 World, and fo little loved and fo little known, this is wonder- 
 ful ; be aftomihed, Oh Heavens ! at this ; Oh the Darknefs of 
 our Underftanding ! the Power of Prejudice ! and the blind Zeal 
 and Love that we have to the Traditions of our Fathers ! But, 
 wherein does this appear ? — Can fo many great and good Men 
 be miftaken in fo important a Point as a pofitive Inftitution of 
 Christ, both with refpect to the Subjects and the Manner of its 
 Adminiftration ? 
 
 Phila. What Theophilus ! after all, are you inclined to put the 
 Matter upon Trial ? Well, let it be fo ; only this I muft infill 
 upon that the plain World of God (a Rule which cannot err) 
 be fet up as our only Standard and Rule, Guide and Directory, 
 to determine the Truth by : To the Laiv and to the Tejlimony, if 
 they /peak not according to thefe, it is hecaufe there is no Light in 
 them. 
 
 Theoph. Dear Sir, I did not bring the Matter to Trial for Want 
 of Conviction of the Truth of what you have faid as a Truth, 
 nor for Want of Force and Energy, from Scripture, to fupport it 
 as fuch ; but, furely (as there are fo many Oppofers of it) the 
 Baptifts cannot have the original Import of the Word, — the 
 Command of God, —the Example of Christ, — the Practice of 
 
 H 2 th 
 
 ? See the Appendix, 
 
( 5* ) 
 
 the Apoftles, as the Ground of their:Fatth,— and the Obedience 
 of the primitive Churches, down to the prefent Day, as the Ex. 
 ample of their continued Obedience thereto. 
 
 Phila. Why, Theophilus, by calling this in Queftion, you call 
 all in Queftion ; but fmce you are inclined to go through the 
 Pifpute, I will venture to fay they have all this on their Side and 
 much more, — their Enemies themfelves being Judget. 
 
 Theoph. Wherein does this appear ? 
 
 Phila. That lies upon me to prove, which I fhall attempt, 
 $rft from the proper and genuine Signification of the Word fo well 
 agreeing with the Ends and Wfe of Baptifm, the Shadow to the 
 Sub/lance, Sign to the Thing Signified. 
 
 The Word we call Baptifm, and the Latins Baptifmus, is no 
 other than the Greek word Botzz-v/irjux. (being fo retained all 
 along, as Gonarus obferves in the Latin Church) and in plaia 
 EngliJJj is nothing elfe but to dip, plunge, or cover all over, 
 and fhauld have been fo translated. 
 
 The Truth whereof, will more fully appear from our bed 
 Creek Lexicons, and by the Obfervation of our moft eminent Cri- 
 tics, and the Scripture-ufe of the Words. 
 
 Scapula and Stephens, two as great Mafters of the Greek 
 Tongue as we have (and alfo great Defenders of Infants Bap- 
 tifm) tell us in their Lexicons, that Basrw^w, from BccnrTCCp 
 iignifies mergo, imviergo, fubmergo, obruo ; item, tingo, quod jit 
 immergendo, inficere, imbuere, viz. To dip, plunge, overwhelm, 
 put under, cover over, to die in colour, which is done by plunging. 
 
 Grotius tells us, it fignifies to dip over Head and Ears. 
 
 Pafor, an hnmerjion, Dipping, or Submerfion, 
 
 Vojpus, that it implieth a Wafhing the whole Body. 
 
 Mincaus, in his Dictionary, that Bwasrlo-f/.a a BwsrM^a, is in 
 the Latin Baptifmus, in the Dutch Doopfel or Dobperi, Englifo, 
 Baptifm or Baptime, viz. to dip in Water, and the fame with the 
 Hebrew Word Talal to dip. 
 
 Leigh, in his Critica Sacra, faith, its Native and proper Signi- 
 fication is to dip into Water or to plunge under Water ; for which 
 he cites thefe Scriptures, where fo ufed, viz. Mat. iii. 6. Acts 
 viii. 38. And that it is taken from Dyer's Fat, and imports a dying, 
 or giving a freflj Colour, and not a bare Waffling only, Rev. xix. 13. 
 And for which he quotes Cafaubon, Bucan,' Bullinger, Zanchy, 
 Spanhemius. ' He faith whithal, " That fome would have it fig- 
 « £ nify wafting, and which fince Erafmus, he faith, oppofed, af. 
 •? firming, that it was not otherwife fo, than by Conference ; for 
 
( s$ ) 
 
 ** the proper Signification was fuch a Dipping or Plunging as 
 lt Dyers ufe for dying of Clothes.' 
 
 Cafaubon, in his Annotations upon Matt. 3, annexed to the New 
 Teftament, fet forth by Stephens, faith, " That Immerfmg was 
 «« the proper Right in Baptifm, which the Word itfelf (he faith) 
 *« fufficiently declares, which as it fignifies not ivvetv, a going 
 «' down to the Bottom without any Afcending ; fo not Qiri7rohxl > eiy f 
 «< a fwimming like a Cork above the Water; but &cixrri\m 9 
 ** a going down, and coming up again. 
 
 Beza, on Mat. iii. 1 1, faith, " The Word QoL-arnT^v fignifies 
 «« to dye by Dipping or Waftiing, and Offers from the Word 
 f Juvai, fignifying to drown, or go down to the Bottom, as a 
 * c Stone, 
 
 Selden, De Jure Nat. &c. 1. 2. c ? 2. faith, " That the Jews 
 (from whom this Rice is conceived to come) took the Baptifm 
 wherein the whole Body was not baptized, to be void. 
 
 Mr Daniel Rogers, in his Treatife of Sacraments, Parti, c. 8. 
 p. 177. faith, " That the Minifter is to dip in Water, as the 
 f meeteft Act ; the Word BxzrTifa notes it ; for the Greeks 
 f wanted not other Words to exprefs any other Act befides Dip- 
 < ping, if the Institution could bear it. What Refemblance of 
 ? the Burial or Refurreclion of Chrift is in Sprinkling? All Anti- 
 « quity and Scripture, faith he, confirm that Way. To dip 
 f therefore, is exceeding material to the Ordinance ; which was 
 f the Ufage of old, without Exception of Countries hot or cold." 
 
 Dr Taylor, in his Rule of Confc. /, 3. c. 4. « If you would 
 
 * attend to the proper Signification of the Word, Baptifm 
 
 * fignifies plunging in Water, or dipping with Wafhing. ' 
 
 Mr Jofeph Mede, in his Diatribe on Titus iii, 2. faith, * That 
 
 * there was no fuch Thing as Sprinkling or Rantifm ufed in Bap- 
 « tifm, in the Appftle's Days, nqr many Ages after them/ 
 
 Chamier, Pan, Cathol. Tom. 4. 1. 5, c. 2. Ser. 6. * The anr 
 « cient Ufe of Baptifm was to dip the whole Body into the Ele- 
 f ment, which is the Force of Tv£xwTi{av, therefore did John^ 
 
 * baptife in a River ; which is neverthelefs changed into Afper- 
 
 * fion, though uncertain when and from whence that Cuftom was 
 « taken,' 
 
 I might add many more, but {hall conclude with that ob- 
 servable Remark that Dr Hamond gives us in his Annotations 
 upon John xiii. 10. Telling us, * That Ba-crT/V^tp fignifies an 
 |ramernon, or wafhing the whole Body, and which anfwereth to 
 1 ' "' 'the 
 
( 54 ) 
 
 f.tke Hebrew Word ufed for dipping in the Old Teftament : And 1 
 
 * therefore, upon Matt. iii. i. tells us, that John baptized in a. 
 'River, viz. Jordan, Marki. 5. In a Confluence of much Wa- 
 f ter, as JEnon, John i«\ 23. Becaufe it is added, there was 
 
 * much Water, upon which Account he faith, that as the Greeks 
 
 * called the Lakes where they ufed to wafh_ KoMju^o^Cotc; fo 
 ' the Ancients called them their Baptifterions ; called now by the 
 « Baptifts, Baptijlries, which they have now in their Meeting- 
 ■« houfes, or in fuitable Places, containing Water for the Ad- 
 
 * miniftration of the Ordinance of Baptifm, according to the Prac- 
 f tice of the Apoftles, and the Primitive Churches.' 
 
 I have carefully examined all the Places in the Old Teftament,, 
 where the Word dipping or baptizing is mentioned, and find 
 it is expreffed by the Hebrew Word, Tubal, as Mincaus and Dr 
 Hammond obferve. The Septuagint render the Word Tabal in 
 the Hebrew, by C<#5tt/£w ; and which all the Tranflators, viz, 
 the Latin, Dutch, Italian, French and Englijh do tranflate, to 
 dip; and which always fignifies to dip (the Word rendered 
 wajhing being by another Word) as the following Scriptures 
 will inform you, Gen. xxxvii. 31. Exod. xii. 22. Lev. iv. 6. & xvir. 
 14, & vi. 16, 51. Lev. ix. 9. Deut. xxxiii. 24. John iii. 5. Num. 
 xiv. 18. 2 Kings v. 14. Which are aj.1 the- Places I can find the 
 Word ufed in, in the Old Teftament. 
 
 Which Signification and Senfe of the Word, is emphatically 
 confirmed to us by the feveral Metaphors ufed by the holy Spi- 
 rit in Scripture, in, Allufion hereto ; viz. for Perfons to be. 
 plunged into great Sufferings, they are faid to be baptized therein', 
 Mark x. 38. and fo for Perfons who were endued with a great 
 Meafure of the Spirit, they are faid to be baptized therewith, 
 Ads i. 5. The Children of Ifrael being encompaffed with the 
 Cloud over their Head, and the divided Sea on both Sides, were 
 iaid to be baptifnd in the Cloud, 1 Cor. x. And baptized Per- 
 fons are faid to be dead and buried, in Allufion to putting 
 Men into the Earth, and covering them therewith j none of 
 which can hold good by Sprinkling. 
 
 Secondly, the Truth of this appears from the Practice we find 
 in Scripture, and the Opinion of the Learned upon it. 
 
 Firft, in Christ's Baptifm, we read, Mat. iii. 5. " That Je- 
 sus came from Galilee to Jordan unto John, to be baptifed 
 of him, v. 16. And when he was baptized, he went upftraight- 
 way out of the Water. 
 
 The 
 
( ss ) 
 
 The learned Cajetan upon the Place> faith, Christ afcen'de'd 
 6ut of the Water ; therefore Christ was baptized by John, not 
 by fprinkling, or by pouring Water upon him but by Immerfion, 
 that is, by dipping or plunging in the Water. 
 
 Mufculus, on Mat. $. calls Baptifm dipping, and faith, « The 
 Parties baptized were dipped not fprinkled. 
 
 A fecond Scripture is that of Job. iii. 23. e And John, 
 
 * was baptizing in JEnon near Sale?}!' (and the Reafon why he 
 pitched upon this Place is given) s becaufe there was much Water 
 
 * there.' 
 
 Pi/cator t upon this Pa/Tage, fays v^ard 7ro\h<x. fignifies many 
 f Rivers, as vV% in the fmguiar Number, fignifies the River of 
 
 * Jordan; this,' faith he, t is mentioned to fignify the Ceremony 
 e of Baptifm which John ufed in dipping or plunging the whole 
 
 * Body of Man (landing in the River;' whence he faith, « Chrift 
 
 * being baptized by John in Jordan, is faid to afcendoutof theWater.' 
 
 Calvin, upon thefe Words, faith, « that from this Place you 
 ' may gather, that John and Chrift adminillred Baptifm by plun- 
 ' g" m g the whole Body into the Water.' 
 
 A third Scripture worthy our Notice, is Acts viii. 36 — 38. f A* 
 
 * they went on their Way, they came unto a certain Water; and 
 
 * the Eunuch faid, See here is Water; and they both went down 
 
 * into theWater, both Philip and the Eunuch, and he baptized 
 
 * him ; and when they were come up out of the Water :' Upon 
 which Pafiage, 
 
 Calvin faith, « We fee what Fafuion the Ancients had to- admr- 
 
 * nifter Baptifm ; for they plunged the whole Body into the Wa- 
 lter : The Ufe is now,' faith he, < that the Minifter calls a few 
 f Drops of Water only upon the Body, or upon the Head. 
 
 A fourth Scripture we fhall mention is, Rom.vi. 4^ « Buried 
 *' with him in Baptifm: Where the Apoflle elegantly alludes to the 
 t Figure of baptizing in our Death and Refurredlion with Chrift.* 
 
 Cafejan up this paffage, faith, v thus we are buried with him 
 » by Baptifm into Death : By our Burying he declares Our Death 
 « from the Ordinance' of Baptifni; becaufe he who is baptized, is 
 r put under the Water, and this carries a Similitude of him 
 *' that is buried, who- is put under the Earth. Now becaufe none 
 
 * are buried but dead Men, from this very Thing that we are' 
 « buried in Baptifm, we are affimulated to Chrift's Death ; buried 
 15 when he was buried, namely into his Death.' 
 
 Keckerntaxy Syft. Theol. 1. 3. c. viii., fays, *• that Immerfion, 
 
 « ao£ 
 
( 5* ) 
 
 « riot Afperfibn, was the firft Inftitution of Baptifm, as it doth 
 
 * plainly appear from Rom. vi. 3. 
 
 Diodat. Annot. on Rom. vi. 4. Grotiut on the fame. Dave- 
 nant, Col. ii. 12. do own Dipping to have been the Rite h* 
 Chrift's Time. 
 
 Tilenus, in his Difputaticn, p. 836, 839,890,' who was a learned 
 Proteftant Writer, gives a molt remarkable Teftimony in the Cafe. 
 9 Baptifm, faith he, is the firft Ordinance of the New Teftamen? 
 « inllituted by Chrift, in which, with' a moft pat and exact Analogy 
 
 * between the Sign and the Thing fignified, thofe that are in Co- 
 
 * venant, are by the Minifter, baptized in Water, The outward 
 
 * Rite in Baptifm is Threefold : 1. I^imerfion into the Water, 
 r 2. Abiding under the Water. 3. Refurrection out of the Wa- 
 r ter: The Form of Baptifm, viz. Internal and EfTential, is no 
 « other than the analogical Proportion which the Signs keep with 
 e the Things fignified thereby : For the Properties of the Water 
 « in wafhing away the Defilements of the Body, does in a moll fuit- 
 « able Similitude fet forth the Efficacy of Chrift's Blood in blot* 
 
 * ting out of Sins ; fo dipping into the Water, doth in the moft 
 
 * lively Similitude fet forth the Mortification or Death of the old 
 
 * Man ; and rifing out of the Water, the Vivification of the New, 
 
 * The fame plunging into the Water, holds forth to us that hor- 
 5 rible Gult of divine Juftire, in which Christ for our Sins' 
 
 * Sake (which he took upon him) was for a while in a Manner 
 ' fwallowed up or overwhelmed in his abiding under the Wa» 
 
 * ter (how little a while foever) denotes his Defcent into the 
 
 * Grave, even the very deepeft of Death, while lying in th* 
 ■ feakd and guarded Sepulchre, he was accounted as one dead. 
 
 * Rifing out of the Water, holds out to us a lively Similitude cf 
 
 * that Conqueft which this dead Man, even Christ, got over 
 
 * Death, which he vanquifhed in his own Den (as it were) that is 
 
 * in the Grave. In like Manner therefore (faith he) it is meet, 
 
 * that we being baptized into' his" Death, and buried with him, 
 
 * fhould rife alfo with him, and fo go on in a new life, Rom. vi. 
 « 3, 4. Col. ii. 12. 
 
 Mr Leigh in his Annotat. upon Rom. vi. 4. [Buried with him 
 in Baptifm unto Death] « Baptifm,' faid he, • is an Ordinance 
 
 * not only of thy Death with Chrift, which is the killing of Sin, 
 
 * but alfo of thy Burial with him, which is a perpetual Mortifi* 
 «_ cation, or abiding under that Death. He alludes to the Man- 
 
 * ner in which Baptifm was then adminiftred, which was to 
 
 plunge- 
 
( 57 ) 
 
 1 plunge them In the Water; the plunging of them into Water 
 ' which were baptized, was a Sign of their Death and Burial 
 ■ with Chrift.' 
 
 The Affemblies Annotations upon the f.ime PaiTage fays, 'that 
 ' in this Phraie the Apoftle feemeth to allude to the ancient Man- 
 c ner of baptizing, which was, to dip the Party baptized, and, 
 ' as it were, to bury them under Water for a while, and then to 
 ' raife them up again out of it, to reprefent the Burial of the. 
 ' Old Man* and our Refurrection to Newnefs of Life.' The Jike 
 faith P if cat or and Diodate upon the PaiTage. 
 
 Dr Cave, a great Searcher into Antiquity, in his late Book 
 called Primitive Chrijiianity, faith, p. 320, < that the Party bap. 
 tized was wholly immerged, or put under Water; which was 
 the common, conftant, and univerfal Cuftom of thofe Times, 
 whereby they did moft notably and fignificantly exprefs the great 
 End and Effects of Baptifm ; for, as in immerging there are in % 
 Manner, three feveral Acts, the putting the Perfon into Water, 
 his abiding there for fome Time, and his riling up again ; 
 thereby reprefenting Chrift' s Death, Burial, and Refurrection ; 
 and in Conformity thereto, our dying unto Sin, the Deftruction 
 of its Power, and our Refurrection to a new Courfe of Life. 
 By the Perfon's being put in Water, is lively reprefented the 
 putting off the Body of the Sins of the Flelh, and being 
 wafhed from the Filth and Pollution of them. By his being 
 under it, which is a Kind of Burial into Water, his entering 
 into a State or Mortification; like as Chrift remained for fome 
 Time under the State or Power of Death ; therefore it is faid, 
 as many as are baptized into Chrift, are baptized into his 
 Death, 6v. And then by his Emerfion or Rifmg up out of the 
 Water, is fignified his entering upon the new Courfe of Life, 
 that like as Chrift was raifed from the Dead by the Glory of 
 the Father, fo we fliould walk in Newnefs of Life.' 
 Bilhop yVw/, in his Apology, p. 308, brings the Council of 
 Worms, determining the Manner of Baptifm, viz. * that the 
 dipping into the Water is the going down into the Grave, and 
 that the coming out of the Water, is the Refurrection, that is 
 reprefentatively.' 
 
 And moft remarkable is the Teftimony that Mr Baxter himfelf 
 gives to this Truth, in thefe Words, viz. ' It is commonly con- 
 ' feffed by us to the Bapiijls (as oju* Commentators declare) that 
 1 in the Apoltles Time the Baptized were dipped over Head in 
 * Water; and this fignifieth their Profefllon both of believing the 
 
 I * Bu- 
 
f Burial and Refurredtion of Chrift, and of their own prefent re~ 
 
 * nonncing the World and Flefli, or dying to Sin, and living to 
 
 * Chrift, or rifing again to Newnefs of Life, or being buried and 
 
 * rifen again with Chrift, as the Apoftle expoundeth Baptifm in 
 ' Col. ii. 12. and Rom. vi. 4. And though, faith he, we 
 
 * have thought it lawful to difufe the Manner of Dipping, 
 ' and to ufe lefs Water, yet we preiume- not to change the Ufe 
 
 * and Signification of it ; fo then he that fignally profefTeth to 
 ' die, and rife again in Baptifm with Christ, doth fignally 
 1 profefs faving Faith and Repentance ; but this do all they that 
 ' are baptized according to the Apoftles Practice.' 
 
 Daille, on the Fathers, L. ii. P. 148, faith, « that it was a 
 
 * Cuftom heretofore in the ancient Church, to plunge thofe they 
 
 * baptized over Head and Ears in the Water ; as, faith he, 
 ' Teriullian in his third Book De Cor. Mil. Cyprian in his fe- 
 
 * venth Ep. P. 211. Epiphanius, Pan. 30. P. 128, and others 
 « teftify : And this, faith he, is ftill the PracYice" both of the 
 ' Greek and RuJ/ian Church at this Day ; as CaJJander, De Bapt. 
 1 P. 193. and yet, faith he, notwithftanding this Cuftom, which 
 ' is both fo ancient and fo univerfal, is now abolilhed by the 
 ' Church of Rome ; and this is the Reafon, faith he, that the 
 ' Mufcovite: fay that the Latins are not rightly and duly bapti- 
 
 * zed.' 
 
 Walfridu's Strabo, De Reb. Ecclef. tells us, ' that we muft know 
 « at the firft: Believers were baptized fimply in Floods and Foun- 
 « tains.' 
 
 Mr Fox tells us in his Acls and Monuments, Part i. P. 138. 
 ©ut of Fabian, C. cxix. P. 120, ' That Ai'-Jiin and Paulinus did, 
 
 * in the feventh Century, baptize, here in England great Multi- 
 « tudes in the River Trent, and the River SwjoI ; where, note by 
 « the Way, faith Mr Fox, it followed there was no Ufe of Fonts. 
 ' The Like alio, as you'll hereafter find, Germanius and Lupus > 
 « the two French Evangelifts, did, in the fifth Century, baptize 
 
 * Multitudes in the River near Chefter? 
 
 Hierewias, Pair, of Conjlanfinople, ad Theol. Witebergenfes 
 Rffp. ii. C. 4. faith, ' the Ancients baptized not by fprinkling 
 
 * the Baptized with Water with their Hands, but by Immerfion, 
 c following the Evangelift, who came up out of the "Water, there- 
 « fore did he deicend, which muft needs be Immerfion, and not 
 c Afperfion.' 
 
 Zepperus De Sacramentif, e from the Annotation and Etymo- 
 s logy of the Word, it doth appear, what was of old the Cuftom 
 
 ci 
 
( 59 ) 
 
 * of admmiftering Baptifm, which though we have changed into 
 4 Rantizing or Sprinkling.' 
 
 Dr Taylor in his Rule of Confcience, L. iii. C. iv. P. 644, 645. 
 fays, * the ancient Church did not in her Baptifm fprinkie with 
 t Water with their Hand but did immerge ; and therefore we find 
 f it in the Records of the Church.' 
 
 And that Chryfoftom faid, ■' that the old Man is in this Fi- 
 c gure buried and drowned in the Immerfion under Water ; and 
 1 when the Baptized Perfon is afterwards railed up from the Wa- 
 * ter, it reprefents the Refurre&ion of the new Man to Newnefs 
 ' of Life, as it is a Figure of the Death of Sin and the Life of Grace.' 
 And therefore concludes, ' that the contrary Cultom, being 
 ' not only againft EcclefiafticaJ Law, but againft the Analogy 
 c and myftical Signification of the Ordinance, is not to be ccm- 
 ' plied with.' 
 
 The Church of Rome confeffeth by a learned Pen, the Marquis 
 oiWorcefter, in his Certam Relig. ' that ihe changed dipping the 
 ' Party baptized over Head into fprinkling upon the Face.' 
 
 That, until the third Century, we find not any, upon any 
 Confideration, did admit of Sprinkling : The firft we meet with 
 is Cyprian, in his Epiftle to Magnus, L. iv. Ep. vii. where he 
 pleads ' for the baptizing of the Sick by fprinkling, and not by 
 ' dipping or pouring, called the Clinical Baptifm, Mag. Cent. iii. 
 e C. vi. P. 126. As alio for the Sprinkling of new-converted 
 f Prifoners in the Prifon-houfe.' And which, by Degrees after T 
 Wards, they brought in Ufe for fick Children alio, and then af- 
 terwards all Children. 
 
 Here you fee from whom Infant Sprinkling came, viz. from 
 the Church of Rome, when it came, and for what low End it 
 came to anfwer : Oh ! how is fine Gold become dim, and the 
 pure Gold changed, when Men lay afide the Commands of 
 God, and follow the Traditions of Men, which appear from the 
 genuine Senfe of the Word, Nature of the Ordinance, Ufage of 
 the Ancients, which were excellently inculcated by the learned 
 Dr 'Tilloifon, in a Sermon preached at his Lectures in St Mi* 
 chael'z, Cornhill, London, April 15, 1673, from Rom. vi. 4. 
 ' therefore we are buried with him by Baptifm into Death; 
 proving from thence, that Dipping or Plunging was the proper 
 Ceremony and Rite in the Ordinance ; and how naturally Ar- 
 guments did arife from Believers Baptifm, to enforce Hoiinefs 
 and Mortification, the Thing fignified thereby. 
 
 Theopb, But the Word TSx-zB-rilp, which you fo muftftandupon, 
 
 I 2 % 
 
( 66 ) 
 
 Signifies, Jf not to fprinkle, yet not only to dip and overwhelm, 
 but alfo to wafli, as Mark vii. 4. The Wafhing of Hands, Cups, 
 Pots, Veffels, Beds, and Tables, Avhich, we hope, you will 
 grant may be done without dipping or plunging in Water ? 
 
 Phila. That Baptifm, in a Senfe, is Warning, I no Ways 
 doubt ; for you cannot dip a Thing but you may be faid to 
 wafh it ; therefore, in Allufion hereto, 'tis faid, Jcls xxii, « a- 
 « rife and be baptized, and wafli away thy Sins :' And Tit. iii. 
 
 * the Wafhing of Regeneration :' And Heb. x. ' bodies wafhed 
 
 * with pure Water :' And in dipping of Clothes they wafh 
 them ; and fo here, by dipping of unclean Hands, Pots, Cups, 
 Veffels, and Beds ; for Tables are not there, the Word being 
 tCKivy], which, as irf \our Margin, fignifies a Bed but never a 
 Table (as a learned Critic obferves) they are alfo wafhed. 
 
 Theoph. But Hands, Cups, Veffels, and Beds may be wafhed, 
 though not dipt. 
 
 Phiia. It is true they may (though not proved from this Scrip- 
 ture) for though all Dipping is Wafhing, yet all Wafh- 
 ing is not Dipping in a proper Senfe ; (for Water fprinkled or 
 poured upon a Thing, may be fo called in an improper Senfe) 
 tho' it is a very unufual Thing fo to wafh unclean Hands, Beds, 
 or Veffels : And, I prefume, you will account her but a Slut, 
 and give her no Thanks for her Pains, that having unclean 
 Hands, Veffels, Beds, or Clothes, to wafh, doth only fprinkle 
 or pour a little Water upon them, as though that would ferve 
 the Turn : And doth not our familiar Experience tell us, that 
 to dip our Hands in Water, rincing them, is the fnbft effectual 
 Way to wafh them. Therefore are we to take Wafhing here 
 {Mark vii. 4.) to be Dipping, in a proper Senfe, as the Word im- 
 ports, and as moft agreeable to known Cuflom and Ufe ; for nei- 
 their the "Word Haa, to wafh, nor yiw, to ponr, QrJy T i^u, to fprin- 
 kle, are ever taken to dip or baptize ; nor the Word ^wstti^co, 
 fimply taken for Wafhing, by pouring or fprinkling, that I can 
 find. 
 
 The divers Wafhings, mentioned Heb. ix. 10. may be well ex- 
 plained from Lev. i. 9, 13, & vi. 27, 28, & xv. 5, 6. Exod. xxx. 
 19, to be fuch as was done by baptizing in Water, not fprinkling 
 with, nor pouring Wafer upon. 
 
 Ainfiuorth upon Lev. xv. 5. 'to baptize or wafh his Flefh,' as 
 is expreifed v. 13, 16. meaning his whole Body; and fo the 
 Creek tranflateth, ' fhall wafh his Body.' The Hebrews fay, 
 c eyery place where it is faid in the Law of Bathing the Flefh, 
 
 s and 
 
I 
 
 ( 61 ) 
 
 * and wafhing the Cloaths of the Unclean, it is not meant bu» 
 
 * of baptizing the whole Body in Water, Maim in Makraoth, C, 
 
 * i. S. 2. figuring out our Signification by Christ and his Spi- 
 ' fit, by whom we draw near to God, having Hearts fprinkled 
 f from an evil Confcience, and Bodies warned with pure Water., 
 
 * Heb. x. 22. Ver. n. If \ Man be baptized all over, faving the 
 .< Tip of his little Finger, he is yet in his Uncleanefs : And if Clay, 
 1 or any fuch Thing, cleave to the Flelh of Man, it is unclean 
 
 4 flill as it was, and the Baptizing profiteth them nothing,' Ci.Ser. 
 2, 7, 12. and v. 12, about the V/afhing of Veifels the Jews have 
 thele Rules, « that nothing mud part the VeiTel, or any Part of 
 
 * it, and the Water, as Pitch, Clay, or the like, that cleavetli 
 f to the VefTel ; that if the VefTel be turned the Mouth down- 
 
 * ward, and be baptized, it is as if it were not baptized, becaufe 
 
 * the Water fo comes not to all Parts of it : Likewife, a 
 
 * a VefTel full of any Liquor, except Water, and baptized, is as 
 f if it were not baptized,' Maim in Makraoth, C. iii. Ser. i, 12, 18. 
 
 And in 2 Kings v. 10, the Prophet bids Naa?nan go and nvajJ? 
 in Jordan feven Times ; and accordingly, v. 14. 'tis faid in Obe- 
 dience hereto, and in Explanation of that Kind of Wafhing the 
 Prophet intended, he 'went and baptized himf elf f even Times in 
 Jordan, or dipped which is the fame. 
 
 Therefore, for any to fhun the proper true genuine Senfe, 
 and build a practice upon an uncouth, indirect, umifual, and at 
 beft an allegorical Senfe, is no other than as the Proverb is, t* 
 leave the King's Highway, and to take Hedge and Ditch. 
 
 And befides, if you will follow the Alluiion, do you not wafh 
 all that is unclean, the whole Man is all unclean, every Mem- 
 ber, and every Part; therefore all and every Part ought to be 
 wafhed, and not the Head and Face only, as you expect to have 
 all your Sins wafhed away, and every Member cleanfed by 
 Faith in Christ's Blood, pointed forth in this Figure; to repre- 
 fent that as every Member hath lived to fin, fhould here alfodie, be 
 buried, raifed, and quickned fpiritually with Christ, in firm 
 Affurance of Christ's Reiurreclion, and confident Expectation 
 of the whole Man's being to be railed and glorified in the Refur- 
 rection of the Juft. And to which Purpofe we have Doctor G ood- 
 <win,- in his Support of Faith, P. 54, very excellently, viz. 
 
 * That the eminent Thing fignified and reprefented in Eaptifm, 
 
 5 is not fimply the Blood of Christ, as it wafheth us from our 
 
 * Sins; but there is a farther Reprefentation therein of Ck rist's 
 
 * Death, Burial, and Refurrection in the Baptized, being firft bu- 
 
 « ried 
 
{ fc ) 
 
 / ried under Water, and then rifing out of it ; and this is not ia 
 - a bare Conformity to Christ, but is a Reprefentation of a 
 « Communion with Christ in his Death and Refurrection : 
 
 * Therefore it is faid, we are buried with him in Baptifm, and 
 
 * wherein we are rifen with him, <bc. And moreover, here it is 
 
 * that the Anfwer of a good Confcience, which is made the in- 
 1 ward Effect of this Ordinance of Baptifm, i Pet. iii. 21. is 
 r there alfo attributed to Christ's Refurrection, as the Thing 
 f fignified and reprefented in Baptifm', and as the Caufe of that 
 
 * Anfwer of a good Confcience, even Baptifm doth now alfc 
 ■« fave us, as it is a Figure of Salvation by Christ.' 
 
 Therefore to alter this Rite from dipping to fprinkling, fpoils 
 the Ordinance, and makes it quite another Thing ; and you may 
 as well take a Wafer-cake, to reprefent Christ's broken Body 
 as fprinkle a little Water to figure out his and our Death, Bu- 
 lial, and Refurrecxion thereby. 
 
 Thus you fee Theopbilus, that the Bap.tifts have not only every 
 Greek Lexicographer of Note, fuch as Conjlcmtine, Bud.-eus, and 
 thofe of Adrian, Junius, P lantinus , Scapula, Schrevelius, and 
 Stockius, all which render the Word baptize, being a Creek 
 Word — in its firft and primary Senfe, by merge immergo, to dip, 
 or plunge into, and never by pcrfundo or afpergo, to pour or 
 fprinkle, — and indeed our great EngliJJ? Linguift — Benjamin 
 Martin, in his Dictionary fays, that the true Etymology of the 
 Word Baptifm, lignifies to immerfe, plunge, or overwhelm, — 
 and indeed thefe Perfons were but few of them Baptifts, yet fq 
 clear is the Truth, that they freely own it. 
 
 Thsoph. I confefs that your Arguments overpower me, — but 
 give me leave to afk you, do you think that the Apoftles un- 
 derftood it in this Light, and that there are Witnefies to the 
 Truth of it in every Century to the prefent Time ? 
 
 Phila. You a little furprize me when you afk me if I think the 
 Apoftles fo underftood it, — but perhaps your repeating this En- 
 quiry may be owing to the Quicknefs of your Underftanding — 
 feeing that the whole Truth binges there. Here Theopbilus inter- 
 rupted Philagathus for a Moment, and faid, Sir, that is the 
 Cafe ; then Philagathus replied, that it was the Judgment of 
 the Apoftles, and the Manner they praclifed it is without Doubt ; 
 and that there are Witnefies (even great Men in IfraelJ to the 
 Truth of this in every Century to the prefent Time, is without 
 Difputation, — which is affirmed by the belt Authors, and related, 
 by the raoft authentic Hiftcrians. 
 
 Tlw; 
 
( <5 3 ) 
 
 That it was the Command of God, (which is the fole Autho* 
 rity of all) fee John i. 33. 'He that fent me to baptize.' 
 
 That it was the Example of Christ, fee Matt. iii. 16. 'And 
 
 * Jesus when he was baptized, went up ftraightway out of the 
 « Water.' 
 
 That it was the Commiffion of Christ, fee Matt, xxvii. 19. 
 ' Go therefore teaching all Nations baptizing them.' 
 
 That it was the Practice of the Apoftles, and what the New 
 Teftament Saints were found in Obedience (without a murmur- 
 ing Word) unto, fee Ails ii. 41. 
 
 Acls ii. 41. ' Then they that gladly received his- Word were 
 baptized. ' 
 
 Ails viii. 12, e But when they believed Philip preaching- the 
 
 * Things concerning the Kingdom of God, and the Name of 
 
 * Jesus Christ, they were baptized both Men and Women, 
 « Verfe 37 . 38. And Philip faid, if thou believeft with all thy 
 
 * Heart, thou may'ft. And he anfwered and faid, I believe that 
 ' Jesus Christ is the Son of God. And he commanded the 
 
 * Chariot to ftand Mill, and they went down into the Water, both 
 « Philip and the Eunuch, and he baptized him. 
 
 Ails xviii. 8. And Crifpus the chief Ruler of the Synagogue 
 ' believed on the Lord with all his Houfe, and many of the Co- 
 ■ rinthians hearing, believed, and were baptized.' 
 
 Acls xxii. 14. " And Ananias faid unto Paul, the God of 
 ' our Fathers hath chofen thee, that thou fhouldeft know his 
 c Will, and fee the juft one, and fhouldeft hear the Voice of his 
 ' Mouth. And now why tarrieft thou? Arife, and be baptized, 
 « and wafh away thy Sins, calling on the Name of the Lord, 
 8 Acls ix. 18. And he arofe forthwith and was baptized. 
 
 Which ib alfo confirmed by the following Teftimonies. 
 
 Luther de Sacrament. Tom. 3. fol. 168. faith, ' That in 
 
 * Times paft it was thus, that the Ordinance of Baptifm was 
 e adminiflred to none, except it were to thofe, that acknow- 
 
 * ledged and confeffed their Faith, and knew how to rehearfe the 
 4 fame, and that it was neceffary to be done, becaufe the Ordi- 
 c nance was constituted externally to be ufed, that the Faith 
 « be confeffed and made known to the Church,' fee 2 Cor. viii. 5. 
 
 * Eullinger in his Houfc Book, Sermon 48, faith, « That Bap- 
 « tifm hath no prefcribed Time by the Lord, and therefore it is 
 
 * left to the free Choice of the Faithful. Thofe that believed at 
 ' the Preaching of Peter upon the Day of Peniec-ojt, as alfo the 
 
 * Eunuch, whom Philip baptized. Cornelius the Captain, Paul 
 
 4 the; 
 
( 64 ) 
 
 * the Apoftle, at Bamafcus, Lydia the Seller of Purple, a Wo- 
 
 * man that feared God, the Keeper of the Priibn at Philippi, 
 
 * and others, both Men and Women, fo foon as they tafted 
 1 the Gifts of Christ, and believed his Word, prefently defired 
 e to be baptized. 
 
 Mr Baxter in his fixteenth Argument againft Mr Blake in the 
 feccnd Deputation, p. 149. (faith molt fignifkantly) ' If there 
 « can be no Example given in Scripture of any one, that was 
 { baptized without the Profellion of a faving Faith, nor any Pre- 
 
 * cept for fo doing, then mull; we not baptize any without it.' 
 
 But the Antecedent is true, there/are fo is the Confequent . In 
 Proof whereof he produces the feveral Scripture-examples of 
 Perfons that were baptized, which (faith he) might afford us 
 fo many feveral Arguments, but I fhall mention them together,, 
 viz. ' 
 
 1 Firft, John, as I have (hewed you, required the Profeflion 
 ' erf true Repentance, and that his Baptifm was for the Remiffioii 
 : of Sins.' Matt. iii. 6. 
 
 4 Secondly, when Christ layeth down the Apoftolical Com- 
 ' million, the Nature and Crder of the Apoftles Work, is firft to 
 
 * make them Difciples, by teaching them the Way of Salvation by 
 ' Christ, and then to baptize them in the Name of the Father> 
 
 < Son, and Holy Ghoft,' A'Jatt. xrvii. 19, 20. 
 
 1 Thirdly, That it was faving Faith that was required of the 
 
 ' Jews, and profefled by them (Afts ii. 38.) is plain in the Text.' 
 
 ' Fourthly, The Samaritans believed and had great Joy, and 
 
 * were baptized into the Name of Jesus Christ, dels viii. 12. 
 ' whereby it appeareth, that it was both the Underflanding and 
 
 < Will that were both changed, and that they had the Profeffion 
 ' even of a faving Faith, yea, even rrom Simon himfelf,' v. 37. 
 
 ' Fifthly, The Condition upon which the Eunuch muft be bap- 
 e tized was, if he believed with all his Heart, which he profefled 
 ' to do, and that was the Evidence Philip expected,' Ac7s viii. 37. 
 
 ' Paul was baptized after his true Converfion,' Ails ix. 18. 
 
 ' The Holy Ghoft fell on the Gentiles before they were bap J 
 
 < tized.' Ads 3:. 44. 
 
 1 Sixthly, Lidia's Heart was opened before die was baptized; 
 
 * and me was one the Apoftles judged faithful to the Lord, and- 
 
 * offered to them the Evidence of her Faith,' Ac7s xvi. 30. 
 
 - The Example alfo of the Gaoler is very full to the Refoluticn 
 of the Queftion in Hand : He firft afketh, < What he fhall do to 
 ' be faved V The Apoftle anfwereth. him, • Believe in the Lord* 
 
( 65 ) 
 
 * Jesus, and thou fhalt be faved and thy Houfe.* So that it 
 was a faving Faith that is here mentioned. f He rejoiced and 
 8 believed with all his Houfe, and was baptized the fame Hour of 
 ' the Night, or ftraightway.' 
 
 Crifpus, the chief Ruler of the Synagogue, believed on the 
 Lord, with all his Houfe. 
 
 « And many of the Corinthians hearing believed, and were 
 
 * baptized,' Ads viii. 8. 
 
 Philip, in Acls viii. 37, is determining the Queftion, and 
 giveth this in as the Decifion ; f If thou believeft with all thy 
 J Heart, thou mayeft. * And to fay that this is but de Bene ejfe, 
 meaning that it includes not the Negative, otherwife thou mayeft 
 not, is to make Philip to have deluded, and not decided or refolved. 
 
 In a Word, faith he, « I know of no one Word in Scripture, 
 
 * that giveth us the leaft Intimation, that ever Man was bapti- 
 
 * zed without the profeffion of a faving Faith.'. 
 
 Thus far Mr Richard Baxter, a Paftor of a Church in Kidder- 
 mihjler, in Worcefterflrire, who was a bitter Enemy to the Bap- 
 tijts in his Day ; but when the Light of pure Truth (I mean 
 the Scriptures) was before him, and his Mind free from Pre- 
 judice, fee how freely and fully he acknowledges the Truth, that I 
 fcarce know a better Advocate for Believers Baptifm, among all 
 the Baptifts, than Mr Baxter has been : Though, lamentable 
 it is, that now there is a great Congregation of Di (Tenters at the 
 fame Place, yet fcarce any that know their right Hand from the 
 left in this Matter, fo pleafed are they in being Prieft cheated. 
 
 But, as you are fo defirous, Theophilus, of the concurrent Tefti- 
 monies of the Fore-fathers, we will take a concife Circuit, thro' 
 the Ages of Antiquity and every Century, and fee what they 
 fay ; though, by the Way, let it be obierved, that they are 
 Wrongly called the Fathers of the Church ; for, in this Re- 
 fpeft, there are none Fathers but the Apoftles, fo thefe, at beft, 
 are but elder Sons, and fome of them very dark in many Things, 
 for the firft-bom Heirs. But, as it is a Matter fo much boafted 
 of, We Will fee what they fay of it ; what is faid by them, as 
 well as of them, we will begin with the ancient Magdeburgenfes, 
 whofe Hiftory is well reported for its Authenticity. 
 
 In the firft Century, they fay, that in this Age they find that 
 they baptized only the Adult or Aged, whether they were Jenvs 
 or Gentiles ; where, fay they, we have instances in the fecond, 
 
 K eight, 
 
C 66 } 
 
 eighth, tenth-, fixteenth, and nineteenth Chapters of the Ac7s$ 
 but as to baptizing of Infants, we read of no Example, fee 
 De Infaniibus, Baptizatis Exempla, iio?i legunt, Magdiburg, 
 Cent. i. L. ii. P. 496, of the Edi. of Bafil, in 7 Tomes. 
 
 Then, fecondly, they point out the Administrator of Bap- 
 tifm, which, they fay, we find that other Ministers befides the 
 Apoftles did baptize, and in after Ages it came to be fixed 
 upon Biftiops, Overfeers, Paftors, or teaching Elders. 
 
 Thirdly, As to the Place, they find it was as Occafion offered, 
 where Rivers, Fountains, and other Conveniencies for baptizing 
 were, which was as well done privately, by Philip and the Eu- 
 nuch, as in the great Congregation, Ails ii. 42. 
 
 Fourthly, The Time, which was, fay they, at any fit Time 
 or Seafon, when the Parties baptized did freely come and offer 
 themfelves to be baptized upon a Profeffion of their Faith and 
 Love to Christ. 
 
 Fifthly, The Manner of Baptizing was by dipping or immsrfing 
 in Water, in the Name of the Father, of the Son, and of the Holy 
 CThoft ; which was, as they obferve, not only agreeable to the 
 Senfe of the Word, which fignifies Immerfion in Water; but 
 to the Allegory of Death, Burial, and RefurreSiion, to which the 
 Apoftles Peter, Paul, and Annanias fo properly alludes to, 
 Ails ii. 38. — and xxii. 16. — like wife in Rom. vi. 3, 4. — 1 Peter 
 iii. 21. — jee Magdeburg Hif. Cent. i. L. ii. Chap. Page 496, 497. 
 
 And in this fir ft Century C lemons afferts who tfeey are that arc 
 the right Subjects of Baptifm, that they are fuch who have paf- 
 fed through an Examination and received Inftruclion, fee Jacob 
 Morningus in his Hif. of Baptifm, Page 2. out of Clement'' % Epif- 
 tle ; alio Dutch Martyrology. 
 
 Ignatius, in his Diicouries upon Baptifm affirms, that it ought 
 to be accompanied with Faith, Love, andPatience after Preaching, 
 fee his Letters to Polecarp, and his Letters to the Saints at Phi- 
 ladelphia, for which fee H. Montamus Page 45 ; — and Jacob Du 
 Bois, Page 16 to 22.— and the Dutch Martyrology, Cent. \. 
 
 Likewife thofe ancient Followers of Christ, the Waldenfes t 
 profefs and practife Believers Baptifm in this Century, fee D. 
 Balihazer Lidius, in his Treatife of the Church, Page 2. Col. 
 2. out of Renarius: As alfo did the ancient Britons who received 
 the Gofpelin the Reign of Tiberus, by an Evangelift fent by the 
 Apoftles ; and fome fay, that Simon Peter was in Britain, fee 
 that ancient Hiftorian our Countryman Cildas, his Book called 
 De Vicloria Aurelii Ambrojii. 
 
 Century the fecoad, in which there feems to be no Variation 
 from the former. Juf" 
 
{ ^ ) 
 
 JuJIitt Martyr fays, in his fecond Apology Ant. Plus, the 2?«- 
 peror, I will declare unto you how we offer up ourfelves to God : 
 after that we are received through Christ : Thofe among us 
 are inftru&ed in the Faith, are brought to the Water ; then 
 they are baptized therein, in the Name of the Father, and of the 
 Son, and of the Holy Ghoft ; then we bring the Peribn, thus 
 warned or baptized, to the Brethren, where the Affemblies are, 
 that we may pray both for ourfelves and the new illuminated 
 Perfon, that we may be found, by Doctrine and good Works,, 
 worthy Obfervers and Keepers of the Commandments ; then 
 Bread and Wine being brought to the chief Brother (fo they 
 called their chief Minijier) he taketh it and ofFereth Praife and 
 Thankfgiving to the Father, in the Name of the Son, and the 
 Holy Gholl. After Prayer and Thankfgiving, the whole Affem- 
 bly faith Amen. When Thankfgiving is ended by the chief Guide 
 and the Confent of the whole People, the Deacons (as we call 
 them) give to every one prefent, Part of the Bread and Wine, 
 over which Thanks is given ;^— this we call the Eucharift, to which 
 no Man is admitted, but he that believeth the Truth of the 
 Doctrine, and lives as Christ has taught. 
 
 You fee, Theophilus, that there is a Scripture Beauty in all 
 this ; and how happy would it have been, if the Churches had 
 kept to this Example of the primitive Pattern. 
 
 Jujlin Martyr appears to have been converted to Christ a- 
 bout thirty Years after the Apoftle John, when many that were 
 Witneifes of the Apoftle's Preaching and Practice were living, 
 when he was 'beheaded by Verus the Emperor, fee Baxter's 
 Saints Reft, C. viii. Seel. 5. 
 
 Walafrid, in his ecclefiaftical Hiftory fays, that in this Age 
 that none but underftanding Peiions were baptized, and that 
 upon a Profeffion of their Faith. 
 
 Third Century, which in Practice continued the fame, though 
 in Opinion fome Corruption appeared . — But Mr Baxter is pleafed 
 to give us this further Account refpecting Baptilm : That Ter- 
 tullian, Origin, and Cyprian, who lived in the fecond and third 
 Centuries, do affirm, that in the primitive Times none nvere bap- 
 tized but fuch as engaged themielves to obey him, Saints Reft) 
 P. i. C. viii. Seel. 5. 
 
 Fourth Century we find, that in this Age Jerovi upon Mat. xxvii. 
 19, 20. fays, the Lord commanded his Apollles that they fhould 
 fn\t inftruct and teach all Nations, and afterwards fhould baptize 
 thofe that were mftnicted in the Miseries of the Faith; for, it 
 
 & % can. 
 
( 6* ) 
 
 cannot be, faith he, that the Body Ihould receive the Ordinance 
 of Baptifm, before the Soul has received the true Faith. 
 
 Athanafius , in his third Sermon againft the Artan's % fays, our 
 Saviour hath not fimply commanded to baptize, but firft faid 
 teach, then baptize ; becaufe true Faith proceeds from Teaching, 
 and Baptifm then rightly follows Faith, fee Morning Book, Part 
 ii. Page 370. 
 
 Epiphanius, Bifhop of Cyprus, was baptized upon a Profeflion 
 cf his Faith ; and did afterwards affert for Doctrine, that none 
 ought to be baptized but fuch, fee Metaphrases, L. i. C. 30. 
 and Merning, Page 366. 
 
 And, it is worthy Obfervation, that about this Time there 
 were many Councils and Synods. There was the Council of Car- 
 thage, — of haodicea, — and of Neocefaria, who all agree in this, 
 that whofoever were baptized lhould give in their Names ; and 
 then, after due Examination, they ihouJd be baptized. And, 
 •what is more remarkable, that not only great Men and Princes, 
 but even thole born of believing Parents, were not baptized till 
 aged and capable of declaring their Faith in the Meffiah, viz. 
 Bafil, Gregory, Nazianzen, Ambrofe, Chryfifom, Jerom k Aujlin, 
 Conjlantine, and Thodofiut. 
 
 Bafil, the great Son of Bafil, Bifhop of Nice ne, was baptized 
 in Jordan when far advanced in Years. 
 
 Gregory the Son of Gregory, Bifhop of Nazianzen, was bap- 
 tized at the Age of 20, fee Ofander's Book, Cent. iv. L. 3^ 
 Chap, xiii, lxiii. Page 371, 380. 
 
 Conjlaniine the Great, who was a Briton born and King of 
 England, and Son of Helena, a zealous Chriftian, was far ad- 
 vanced in Age. when he was baptized ; in whofe Reign it is re- 
 marked, that moft of his Britijlo Troops were Chriftians, though 
 in fo early an Age as 320., 
 
 Ambrofe remained inftrucled in the Faith till he was chofen 
 Bifhop of Milan, before he was baptized, fee Paulinus in Vita 
 Amhrsfii. 
 
 Hugo Groiius, upon Matt. xix. fays, that Chryfifom was born 
 of believing Parents, and was educated by Melitius, a Bifhop > 
 yet not baptized till the Age of 21 ; and further adds, that 
 many of the Greeks in every Ap;e to this Day, keep the Cuftom 
 ofdefering the Baptifm of their little ones, till they make a Con« 
 feflion of their Faith. 
 
 ■Erafnnts teftifies that Jerom was born in the City of Shydon, 
 of Chriftian Parents, was brought up in the Chriftian Religion, 
 and was baptized in the 30th Year of his Age. Nau*. 
 
( *9 ) 
 
 Nauclerui, Generat An. 391, fays, that Aufiin. the Son of 
 the Virtuous (an Expreffion then ufed for Gracious.} Monica, be- 
 ing inftru&ed in the Faith, was not baptized till near the Age of 
 $0. And VoJJius affirms, that Neflarius was made Bifhop of Con. 
 Jlantinople before he was baptized. And Hijloria Tripartita tells 
 us, that Theodofius the Emperor, was born in Spain, and his 
 Parents were both Chriftians ; that he was inftrudted in the 
 Chriftian Faith, who falling fick at Tbejfolonica was by Achalio 
 baptized. 
 
 To the fame Purpofe writes that learned Frenchman and 
 great Searcher into Antiquity Monfieur Daille, and our Coun- 
 tryman Dr Field, and Dr Taylor in his Lib. Propk. Page 239. 
 And particularly Dr Barlow, who was Doctor of the Chair at 
 Oxford, a Man eminent for his Learning fays in a Letter, « I do 
 ? believe and know that there is neither Precept nor Example 
 ' for Infant Baptifm, nor any juft Evidence for it, for above 200 
 
 * Years after Christ, that Tertullian condemns it as an unwar- 
 •' rantable Practice, and he adds, I have read what my learned 
 
 * Friends Dr Hammond and Mr Baxter and others fay in the De- 
 
 * fence of It ; and I confefs I wonder not a little that Men of 
 
 * fuch great Parts fhould fay fo much to fo little Purpofe, for 
 t I have not as yet feen any Thing like an Argument for it.* 
 Thus far Dr Barlow. 
 
 Theoph. But if this be the Cafe, how did Infant Baptifm come 
 into the Church ? 
 
 Phila. This may be Matter of further Enquiry — only I would 
 juft obferve here, that about the End of the third Century, a Cor- 
 ruption prevailed among the African Churches concerning the 
 taking away of original Sin, and leaft any of them fhould die 
 without the Means of Grace, they were for having them baptized, 
 but there was much Oppofition to it by Tertullian and others, 
 that it does not appear to be brought into Practice till about the 
 End of the fourth Century, — and was afterwards in the fifth 
 Century confirmed by Popes and Councils, particularly by the 
 Millitant Council, a provincial Town, in Africa — who in their 
 ignorant Zeal anathemi/.ed or curfed all thofe who did not bap- 
 tize their new born Infants, to fave them from original Sin. — 
 This was occafioned by Pelagius denying original Sin, and Aufiin 
 a popiih Monk, who to confirm it, maintained Baptifm as ne- 
 ceffary to cleanfe and fave Infants from the Guilt of it, which 
 he afterwards got confirmed by many Bifhops, and parti, 
 pilarly by Pope Innocent the Firft, fee Auflin's Decreia Epiflle 
 
( 7<> ) 
 
 at large, Page 822, 825, — who was the firft Pope that aimed at be- 
 ing univerfai Bifhop, and having a Supremacy over all the 
 Churches, he introduced Traditions, he eitablifhed Blafphemy, 
 denied Marriage, fettled Confirmation to Bilhops, appointed 
 the Lord's Supper to Infants, banifhed the Emperor, expelled 
 the Chriftians, and this is the innocent Creature who was the 
 iirft great Patron, Confirmer [if not the Introducer} and Efta- 
 blifher of Infant Baptifm, to whom that corrupt- Council of Car- 
 thage joined, as it is confirmed to us by Wilfred Strabo, who 
 tells us that Children were now baptized according to the De- 
 cree of the Council of Carthage for the taking away original 
 Sin, which afore Time was not praclifed. 
 
 Luther, that great Champion for Truth, fays, that Infant 
 Baptifm was not determined till Pope Innocentius , and Grotius 
 in his Annotations on Matt. 19, fays, « It was not enjoined till 
 the Council of Carthage.'' 
 
 Which Canons of Pope Innocent were confirmed by Pope Zo- 
 fimus, his Succeflbr, and afterwards by Pope Boniface, and fo has 
 continued to be a Part and Pillar of Popery in all Ages to the pre- 
 fent Time ; for what is the Church of England's Baptifm of In- 
 fants, their Sureties, their Odd-fathers, and their Odd-mothers, 
 their Crofs in Baptifm, and their faying that they make the In- 
 fant, by Baptifm, a Child of Cod, a Member of Christ, 
 an Inheritor of the Kingdom of Heaven, but a religious Lie, taken 
 from the Church of Rome, and put in their Mouths by Pope In- 
 nocent. When the Priefl: has the daring JJurance (not to fay Ig- 
 norance) to lye unto God., when he fays, We yield thee hearty 
 Thanks that it has pleafed thee to regenerate this Infant with 
 thy Holy Spirit. Is there then not a Liei n his Right Hand 
 when he fays this, let his own Confcience judge ; or if his Con- 
 fcience is at a Lois how to judge, let the Life of the Infant (if 
 it lives) Witnefs between God and his own Soul, whether he 
 did not lie to God when he thanked God heartily that it had 
 pleafed him to re-generate it with his holy Spirit, when only the 
 Fruits of Sin and the Devil appears in the Child's Lite : And in- 
 deed Mr John IV y, who calls himfelf a Son of the Church of 
 
 England, maintains the primitive Faith of Pope Innocent, nay, 
 he rather exceeds, for he fays, ' As Infants are guilty of origi- 
 
 * nal Sin, it cannot be waihed away but by Baptifm.' Again, 
 he fays, < it is neceffary to Salvation,' — nay he afcribes Salvation, 
 to it, and fays, « By Baptifm we who were by Nature the Chil- 
 
 * dren of Wrath, are made the Children of God.' Nay but he 
 goes further, and you mull believe him TlwpbilttS) for a Man 
 
 that 
 
( V ) 
 
 that talks fo much of Perfection, and is fo near Infallibility cannot 
 fure miftake, when he (oh ! aftonifhing Ignorance) fays, « That 
 1 by the Water of Baptifm* we are born again or regene- 
 rated.' fee his Prefervative, Page 146. And he has had the 
 Affurance to fay, ' That in "faying this, he afcribes no greater 
 « Virtue to Baptifm than Christ himfelf has done.' Surely 
 he muft be a Man without Confcience, as well as without 
 Truth; for I never read before, except in Popiih Books (Books 
 that I have Reafon to fear he is too well acquainted with) 
 that ever Christ afcribed any Virtue at all to Baptifm; tho' 
 he has that daring and deceitful Affurance to tell his People, 
 that in Water Baptifm * a Principle of Grace is infufed, which 
 ' will not be wholly taken away, unlefs we quench the Holy Spi. 
 « rit of God by long continued Wickedneffes.' How a Man dares 
 thus to lie for God, is enough to make one tremble. Pie fays 
 thereby a Principle of Grace is infufed, I deny it ; let him 
 prove it : — -He fays that * the Principle of Grace infufed will not 
 ' be wholly taken away, unlefs we quench the Spirit of God by 
 * long continued Wickednefs.' — It fhould then feem that fome 
 Meafure of Wickednefs is fafe ; but a long Meafure, or conti- 
 nued Wickednefs is the Danger. — What childifh Ignorance is 
 here ! an Allowance of fome Sin, but Danger of much Sin, as 
 though God could forbear with fome Iniquity, but not a deal • 
 as though Sin was more powerful to deftroy us, than God is to 
 fave us ; Oh, wretched DocTxine ! for, if this be true, what 
 mud become ot thofe poor Infants, who die unbaptized ? What ! 
 loft for want of a little Water, a few Drops : O, amazing ! that 
 fuch Ignorance ftills continues among the People. 
 
 But, methinks, the Danger lies here ; if the poor Infant has a, 
 Principle of Grace infufed in Baptifm, as Mr John Wejley fays 
 it has ; and I am fure he ought to know, as he has been 
 attempting to be a Teacher in Jfrael fo man) Years ; then, 
 methinks, the Danger lies here at firft ; for if the Poor dear 
 Infant has Grace infufed, we can hardly fuppofe that it has 
 more Drops of Grace than there are Drops of Water in its Bap' 
 tifm. Now the Infant always fiiews, if not by Crying, yet 
 by frowning, a Frowardnefs and Rebellion againft this Ordi- 
 nance, and the Prieft docs it of his own Will ; fo that here is 
 Rebellion in the Child, Rebellion in the Prieft, Rebellion in the 
 Parents, and Rebellion in the People; for it is all of their own, 
 rebellious Will againft the Will of God, except the poor obliged obe- 
 dient Infant. Quere, whether there is not more Rebellion againft 
 
 the 
 
( 72 J 
 
 the Will of God, than there is Grace given to the Infant? If & e 
 the poor Infant, according to Mr We/le/s Do<9xine, is in great 
 Danger of being loft at the firft Onfet. But, why fhouM I con- 
 fine it to Mr Wejley\ Doctrine in this Point ? Is it not the fame 
 Ignorance in the Church of England^ — in the Church of Scot land, 
 —and in all the Prejhyterian and Independant Churches in the 
 Kingdom ? The Church of England comes neareit of any, for if 
 the poof Infant be ill or like to die, it admits of its being only 
 half baptized. — Now there is great Ignorance and great Cruelty 
 in this :-^-Great Ignorance to think that a Half can do fo well 
 as the Whole, when, they fay, the Whole is neceflary to Salva- 
 tion : — Great Cruelty to the Infant, for if the Whole is necef- 
 fary to fave it, as they ignorantly fay it is, than the poor Infant 
 is but half faved, for a half Caufe can but have a half Effect : 
 Befides, it is Cruelty to the Child, for if Grace be given, as Mr 
 Wejley fays, in Baptifm, then it muft be cruel to withhold any 
 Part of the Ordinance from the Child ; for, confequently, fo 
 much of the Ordinance (if we may be allowed to call it fo) that 
 is withheld, fo much Grace is withheld ; but this fmells rank of 
 Popery as well as Cruelty. 
 
 The Church of Scotland fays, that the Baptifm of Infants, as 
 they call it, feals the Covenant of Grace ; and that the Chil- 
 dren are put into the Bond of the Covenant by it. — Hence it is that 
 we read in their Works fo much of their baptifmal Vonus, and 
 baptifmal Covenant ; one cannot help pitying them, for 
 furely, in this Point, they are, with all their Knowledge, 
 as ignorant of the Scriptures as Hottentots, for I never read of 
 Baptifm being a Seal of the Covenant of Grace, that is only the 
 Death of Christ; nor did I ever read in my Bible of Parents 
 putting their Children into the Bond of the Salvation Cove- 
 nant ; I always thought it was an Act of Gon's Grace in 
 • Christ before the World began, and not (blefled be God) 
 left to the Creature to do. But oh ! the Stupidnefs of them to 
 attempt to forge fuch Ignorance upon us as to Relieve in bap- 
 tifmal Vonus, and baptifmal Covenants, efpecially of the poor 
 Infants making at eight Days, or at furtheft a Month old, in the 
 Name of Wonder nuhenee came thefe. And yet how often does 
 the zealous, traditional Preacher call upon them to renew their 
 baptifmal Vonus, and feal at the Lord's Supper their baptifmal 
 Covenant ; was ever fuch Ignorance impofed upon a People of na- 
 tural Underftanding, to renew a Vow they never made, and to 
 feal a Covenant they never heard of in the Book cf God. 
 
 And 
 
( 73 ) 
 
 And in fhort, the Ignorance of the Prejhyterians and Indepen* 
 dants (unleis they know better than what they Practice) is not a 
 Hair's breath fhort of this ; for if the Child be ill at any Time 
 before the Month be expired, they foon cry out, ' Fetch ! O, fetch 
 « Mr fuch a one, let the Child be baptized, for I am afraid it will 
 * die.' O ! they would not have their dear little Bairn die with- 
 out being baptized for the whole World, leaft it mould mifs of 
 a fafe Paffage to Heaven. Ahl poor deluded, but pleafed, igno- 
 rant Creatures, for what is this but believing in the Doctrine of 
 the Church of Route, that Baptifm, or rather fprinkling of an 
 Infant, is absolutely necelfary to Salvation ; but, poor Creatures, 
 they are to 'be pitied and their Prieft is to be blamed, who have 
 handled the Word God, upon this Point deceitfully to them 
 infomuch that they have the long Path of Ignorance and the 
 Wall of Prejudice to get through, before ever they can come at 
 the Truth ; or, like the noble Bereans, fearch the Scriptures 
 whether the Things fpoken be fo or not. 
 
 Theoph, Surely, Sir, the Child muft receive forae great Blef- 
 fing in Baptifm, or why do every Denomination (except the 
 Baptifls) fo earneftly contend for it J Nay, I remember Mr Wef- 
 ley fays, in one of his Journals, that he was ten Years old be- 
 fore he finned away the Grace which he received in Baptifm. 
 
 Phila. As to the People of every Denomination lb earneftly 
 contending for it, it is not to be wondered at all, fince they 
 have (received it from the Pope) and have been taught it by 
 their Priefts that it is necejary to Salvation, that it is a Seal of 
 the Covenant, and that they put their dear Bairns thereby into 
 the Covenant ; this is the Prieftcraft of near four thoufand Mi- 
 nifters of the Church of Scotland, and the Minifters of the 
 Church of England, though not fuch great Bigots, yet equally 
 as great Cheats ; for they, without any Nibblings of Confcience, 
 except among a few, put a barefaced religious Lie in the Mouth 
 of the Children, by teaching them to fay, in their Cateehifm that 
 in their Baptifm they were made a Member ^Christ, a Child 
 j/God, and an Inheritor of the Kingdom of Heaven. And as to 
 Mr Wejley faying that he was ten Years old before he finned a- 
 way the Grace that he received in Baptifm, this puts me in, 
 Mind of fomething 'humorous that- happened one Evening: Be- 
 ing at Supper with two Gentlemen, one a Doctor and the o- 
 ther a Tradefman, Religion chanced to be the Subject of the 
 Converfation, upon which, I remember, the Tradefman told the 
 Doctor, < that if he was to change his Religion he would turn 
 
 L « *«• 
 
( 74 ) 
 
 Roman Catholic? — To which the Doctor replied, — ' you change 
 « your Religion ! 'tis impoffible for you, Sir, to change your 
 
 * Religion;' — upon which the Tradefman was for a Minute, as it 
 were, ftunned, then recovering himfelf very folemnly faid to the 
 Doctor, — ' Sir, I fuppofe, you think I have none to change •' 
 
 * that's the very Cafe,' faid the Doctor. So may I fay of Mr 
 Wejlefs finning away at ten Years old the Grace he received in 
 Baptifm ; for he had not then, nor I think he has none in a true 
 Senfe now ; and my Reafons for it, perhaps, may furprize him 
 and the World too another Time. — However, if he had any 
 Grace, as he tells us, he had in his Baptifm, if fo, he was an exceed- 
 ing wicked Boy at ten Years old ; for he tells us, page 139, in hiss 
 Prefervative, • that this Grace is in Baptifm not wholly taken 
 
 * away, but by continued Wickednefs.' — Ah, wicked Boy ! to be 
 fo wicked fo young, as to fin away the Grace of his Baptifm, as, 
 he tells you in his Journal, he began to fall form Grace early indeed. 
 
 But this is like Mr Wejley, and will well account to him for 
 his Doctrine of falling away from Grace ; for it is eafy to fafj 
 from fuch Grace as this ; but to fall from everlafting Arms, 
 from Almighty Power, and unchanging Love, is what will 
 try him to prove ; but it is like his ignorant Stuff, that 
 he would fain impofe upon us concerning the Sureties for the 
 Infant in Baptifm, when he tells us, ' that when the SponforS; 
 ' who are called by the Church of England (however ignorantly 
 f yet furely blafphemoufly) Godfathers and Godmothers, that thefe 
 
 * who in the molt facred and folemn Manner, promife and Vow 
 « three Things : Firft, * that the Child (hall renounce the Devil and 
 
 * all his Works ;' fecondly, 'that it fhall conftantly believe God's 
 
 * holy Word ;' thirdly, c and obediently keep his Command- 
 
 * menta.' When they folemnly engage this for the Child, by 
 faying before God / -will, yet Mr Wejley has the daring Affurance 
 to tell us, Page 137, in his Prefervative, • that they promife 
 s nothing at all, that they engage for nothing, it is another Per- 
 « fon that promifes all this.' And who do ye think, Theophilus, 
 this Perfon is that promifes all this, can you judge ? 
 
 Theoph. Sir, I cannot unlefs he means the Prielt ; but that he 
 cannot do. 
 
 Phila. No, amazing Ignorance ! he tells you, ' that whatever is 
 « then promifed or undertaken, is not by them but by the Child.' 
 
 Theoph. O aftonifhing ! can Mr Wejley let down himfelf fo low 
 to maintain a Popljl? Tradition, as to be the Subject of Laugh- 
 ter ? What can the Child of a Month old promife or vow , ? Does 
 
 he 
 
( 75 ) 
 
 1be think to impofe filch abfurd Stuff, that is void of Reafbn ? 
 Senfe, or Truth, upon Mankind ? If he does, he will only ren- 
 der himfelf defpifed by Perfons of Underftanding, however he 
 may engrofs the AffecTions and impofe upon the Underftanding 
 of an ignorant People. 
 
 Phila. But, is it not Time, dear Theophilus, that we had done 
 with this Digreffion, and proceed to trace Believers Baptifm 
 through every Century to the prefent Age ? 
 
 Fifth Century : — In this Age Believers Baptifm was averted 
 and defended by many eminent Writers. 
 
 Chryjijlom fayb, that the Time of Grace or Converfion was 
 the only fit Time for Baptifm, * which, fays he, was the Seafon 
 
 * in which the three thoufand in A£ls ii. and others afterwards 
 '. were baptized.' And again he fays, ' the principal Thing in, 
 « Baptifm to be looked after is the Spirit,' fee Magd. Cent. v. 
 Page 363. 
 
 Fan/tit's Regienfis, a Bifhop in France, taught in this Age, that 
 the Will and Defire of the Party that comes to be baptized is 
 iiecefiary. 
 
 Evegrhu fays, * that they who have been inftrudled in the 
 '<■ Word of God, were the proper Subjects of Baptifm,' fee Mern- 
 ing, Page 421, 425. 
 
 Century the Jixth : — In this Age Believers were baptized upon 
 a Profeflion of their Faith is evident. Gregory fays, ' in Bap- 
 
 * tifm the Elect receive the Gift of the Spirit, whereby alfo their 
 ' Underftandings are enlightened in the Scriptures ; and that by 
 
 * Faith in the Death of Christ by Baptifm their Sins are for- 
 < given.' In this Century the Council of Agathen decreed, tha c 
 the Articles of Faith be firft preached to the Perfons to be bap- 
 tized, before they are baptized, fee Vicecome'% Hijiory of Baptifm, 
 Page 48 2 . 
 
 Century the feventh : — In this Age we find that the Bracaren? 
 Council, in Spain, decreed, that no adult Perfon but fuck who 
 had been well inftrudted and examined fhould be baptized. 
 
 The Council of Toletanus exprefs the fame Import ; and we find 
 that Pauitnus baptized in the River 'Trent, in England, a great 
 Number both of Men and Women, fee Bead, L. 2, Chap. 16. Cent. 
 7, Page 145; and in Egypt, itisfaid, that the Chriftians departed 
 from the Faith and Practice of the Church of Rome, placing it 
 upon the Apoftolical Foundation, that the Perfon fhould firft be- 
 lieve before he is baptized, Vicecomes, L. 9, Chap. 3. 
 v Century the eighth •."—In this Age we find that the learned 
 
 L 2 Bed 
 
( 7<5 ) 
 
 Sede fays, Page 220, * That Men were firft to be inftrucled In 
 6 the Knowledge of the Truth, then to be baptized as Christ 
 
 * has taught, becaufe that without Faith it is impoffible to 
 "* pleafe God. 
 
 The learned Halme, upon Matt, xxviii. 19, fays, ' in thefe 
 
 * Words is fet down the Rule how to baptize, that is, that 
 e Teaching fcould go before Baptifm, for he faith, that Christ 
 
 * fays, teach all Nations, then baptize; for he that is to be bap- 
 
 * tized muft firft be inftructed to believe what he in Baptifm 
 ' fhall receive.' 
 
 Likewife the Council of Paris, and that of Laodicea decreed, 
 that thofe who are baptized ought firft to be inftru&ed in the 
 Faith, and to make a Confeffion thereof. 
 
 Century the ninth :— ^In this Age we find that Rahanus, in 
 Chap. 4, fays, « That the Catechifm, which is the Doclrine of 
 e Faith, mull go before Baptifm, to the Intent that he that is 
 
 * to be baptized may firft learn the Myfteries of Faith, and like- 
 ' wife obferves, the Lord Christ anointed the Eyes of him 
 
 * that was born Mind, with Clay made of Spittle, before he 
 ( fent him to the Water of Shi hah, to fignify that he that is to 
 
 * be baptized, muft firft fee or be inftru&ed in the Faith, con- 
 
 * cerning the Incarnation of Christ, when he that is inftrucled 
 ' doth believe, then he is to be admitted to Baptifm, that he 
 « might know whom he afterwards ought and in Duty is bound 
 
 * to ferve.' 
 
 Alhinus fays, « Three Things are vifible in Baptifm, the Body, 
 
 * the Water, and the Adminiftrator ; and three Things invifible, 
 ' the Soul, Faith, and the Spirit of God, which are all joined 
 ' by the Word of God, Cent. 8, Page 220.' 
 
 Rahanus likewife obferves, * That the Adult were firft to be 
 « mftrufted in the Faith, and duly examined before they were 
 c baptized; and that as Noah and his Family were faved by Water 
 '• and the Ark; fo the Faithful are faved by Christ and Bap- 
 4 tifm, — Cent. 8, Page 144. 
 
 Century the tenth : — In this Ags we find that Smaragdo, on 
 Matt. xxvi. 19, fays, * Men are to be taught in the Faith, 
 c then after to be baptized therein; for it is not enough that 
 ' the Body be baptized, but that the Soul by Faith firft received 
 e the Truth thereof, Page' 187. 
 
 Century Eleventh : — Anfehn fays, ' That Believers are bap- 
 ' tlzed into the Death of Christ; that believing his Death, 
 ( and conforming thereto, may as dying with him live alfo with 
 
 « hica 
 
( 77 ) 
 
 « Mm.' Cent. 1 1, Page 169. — And again he fays, « The Bap- 
 
 * tifm of Christ is the wafhing of Water into the Word of 
 
 * Life ; takeaway either the Water or the Word, Baptifm ceafeth.* 
 And he has another pious Thought upon it, when he fays, 6 Who- 
 
 * ever is baptized hath Heaven opened to him, and knows that 
 ' God is there above ready to receive him, which, as by the 
 
 * Steps of a Ladder, he muffc from his Baptifm afcend to him, 
 
 * for Solomon fays, the Way of Life is above to the Wife.' Page 
 116. 
 
 It appears that in this Age the Baptifm of Believers was af- 
 ferted and praftifed by the JValdenfes, and the Albigenfes, 
 Tiuisk Chron. Lib. 11 1 upon the Year 1100, Page 423, Like- 
 wife Peter Bruis f a learned Author in Thouloufe, in France,*, and 
 his Followers, who were not a few, were zealous Afferters and 
 Praclifers of Baptifm after Faith and Repentance, fee the Dutch 
 Martyrology, Cent. ix. 
 
 Century the twelfth : — Alburtus Magnus fays, e The Laver of 
 
 * Baptifm is not proper but to the Illuminated and Called, who 
 
 * can draw Virtue from the Death of Christ, and his Refur- 
 
 * rection, Cent. 13, Page 413. 
 
 Likewife Thomas Aquinas fays, « That in Baptifm God works 
 
 * inwardly, as he difpenfeth the Ordinance outwardly, that 
 
 * there is not only a Confecration of the Soul to G-ob but the 
 4 Body, becaufe the whole Man by Baptifm is dedicated to God s 
 
 * for by Baptifm we die to the Life of Sin, and begin to live a 
 
 * new Life of Grace.' Page 424. — * And in this Century there 
 
 * was a great Spread of tliofe who pra&ifed Believers Baptifm/ 
 fee Twisk Chron. I. 13, Page 528, 520. 
 
 Century the thirteenth : — In which we find that Jacob Mer„ 
 ningus fays, * That he had in his Hand in the German Tongiie s 
 
 * a Confeffion of the Faith of the Baptifts, called JValdenfes, 
 
 * which afferts, that in the Beginning of Chriftianity there was 
 
 * no fuch Thing as baptizing of Infants, and that their Fore- 
 *■ fathers praclifed no fuch Thing, as Johannes Bohemius ivrites 
 
 * in his fecond Book 5 and Meringus's Hiftory of Baptifm, Part 
 2, Page 738. — And it is likewife obferved, * that this Faith and 
 
 * Practice made a prodigious Spread thro* Poland, Lombard?, 
 6 Germany, and Holland.' fee Mering upon Cent. 13, Page 737. 
 And Montanius, Page S6. 
 
 Century the fourteenth : — In which we find that Car!oui v Bi- 
 fhcp of Msyland, did exhort the Mmifters under his Charge, 
 that they ihauld firJi teach the Faith 5 and that only upon a 
 
 Coa- 
 
( 73 ) 
 
 Confefllon of Faith, and a good Converfation, they fhould ad- 
 minifter Baptifm, Mering, Page 740. 
 
 In this Century the Baptifts were many, efpecially in Bohemia r 
 which the Confeffion of the Thaborites, in the Year 1431, confirm, 
 who fay we do from our Hearts acknowledge that the Ordinance of 
 Baptifm is a Warning which is performed with Water, which ac- 
 cording to Christ's Words, doth not hold out (that is in a Figure) 
 the Waihing of the Soul from Sin, according to Christ's Com* 
 riiand, Matt, xxviii. 19, and his Practice, being himfelf before 
 baptized in Jordan, fee Merings, Hiftory of Baptifm, Page 743, 
 
 74 4* 
 
 Century the fifteenth : — In which Merlngus tell us, Page 772, 
 
 * That there was more Ihcreafe than ever of the Doctrine of 
 ' baptizing Believers. 
 
 And Tiuijk fays, in his Chronology, Page 930, * that in the 
 •Year 1507, the Waldenfes, who were Baptifts, were much 
 1 fpread in Hungary.'' — And as a Satisfaction that thefe Waldenfes 
 were Baptifts, Montantus, in his Impref: the fecond, fays, • that 
 
 * the Waldenfes in the public Declarations of their Faith to the 
 
 * French King, in the Year 1521, auert in the ftrongeft Terms, 
 ' the baptizing of Believers, and denying that of Infants.' 
 
 And Balthazer Lydias teftifies, * That at this Time there were 
 
 * feveral Churches in Thejjalonica, in Greece, fuppofed to con. 
 
 * tinue fucceffively from the Apoftles Time, agreeing with the 
 « Faith of the Waldenfes' fee Balthazer Lydias, in his third 
 Treatife of the Waldenfes. And Meringus likewife obferves, 
 
 * That two Perfons were fent from the Churches in Thejfalonica 
 
 * to find fome of the fame Faith with themfelves, and coming 
 
 * into Switzerland they were taken Prifoners, and put into the 
 
 * Caftle of Pajfau, who declared to many that they had in their 
 € Care (meaning, I fnppofe, at Thejfalonica) the Original of 
 
 * Paul's Epiftles, which he fent to them.' fee Meringus's Hif- 
 tory of Baptifm, Page 739. 
 
 Century the fixteenth : — In this Age we find that Jacob de 
 Jloor, a Prifoner, in Bridges, in Flanders, fteadfaftly owned 
 and maintained that Baptifm that Christ had com- 
 manded, after teaching and believing, c This, fays he, the 
 
 * Apoftles praftifed, and muft needs be after Believing, becaufe 
 
 * it is for the Burying of 'Sin, the Bath or Evidence of Regene- 
 ' ration, the Covenant of a Chriftian's Life, the putting on 
 
 * the Body of Christ, and planting into the true Olive Tree 
 
 * Christ Jesvs, and for the right Entrance into the fpiritual 
 
 « Ark, 
 
( 79 ) 
 
 * Ark, whereof Christ Jfsus is the Builder. 8 fee Dutch Mzr- 
 
 * tyrology. Page 15. 
 
 Erafaus is very particular in his Paraphrafe upon Matt, xxviii. 
 19, who fays, « When you have taught them the Word of God, 
 .* if they then believe and receive it, and are ready and willing 
 
 * to embrace the Doftrine of the Gofpel, then let them be bap- 
 
 * tized with Water, in the Name of the Father, and of the Son, 
 ' and of the Holy Ghoft, that they may be written among the 
 
 * Number (I fuppofe he meant among the Number of the Bre- 
 ' thren in the Church) who trufted in Christ, and were 
 « through the Merits of his Death, freed and warned from their 
 'Sins, and received to be the Children of God.' 
 
 The great Beza, who wrote a Tranflation and Notes upon the 
 Bible, fays upon 1 Cor. vii. 14. « that to permit Children to be 
 
 * baptized, was unheard of in the primitive Church, where every 
 
 * one ought to be inftru&ed in the Faith before he is baptized.' 
 
 And Bucer, that great Man of God, fays, ' that in the Con- 
 ' gregation of God, Confeffion of Sin is always firft before Bap- 
 
 * tifm ; and that in the Beginning of the Church, no Man was 
 « baptized and received into the Congregation but thofe, who 
 « through hearing the Word, wholly gave themfelves over to 
 « Chri st, fee his Book entitled the Ground Work and Caufe, &c. 
 
 And Luther, that great Champion for God, fays of old, e the 
 « Ordinance of Baptifm was adminiftrated to none, except to 
 ' thofe who acknowledged and confeffed their Faith.* And of 
 the fame Judgment were Grotius, Zuinglius, Bullinger, JVla- 
 tanclon, Chaucer, Hammond, and Field ; but above all the zea- 
 lous Mr Baxter, who was, in his Day, a noted Enemy to the 
 Baptifts ; yet, when fimple Truth was before him, and Preju- 
 dice did not overcome him, to his own Honour and to the Ho- 
 nour of Truth, he fays, when treating upon Philip baptizing 
 the Eunuch, /that the conftant Order of the Gofpel is, that Bap- 
 
 * tifm muft follow Faith;' nay, he adds (which is remarkable, 
 but is ho more than the Truth) ' that it is no better than an im- 
 
 * pious Profanation of the Ordinance, if it go without Faith ; 
 « that is, fays he, if the Party feek it without Faith, or if the 
 1 Pallor administrate it without a Profeffion of Faith.' If then this 
 be the Cafe, how felf- condemned muft every Pedabaptift be ; 
 and hereby you fee, Theophilus, that God does not only out of 
 the Mouth of Babes ordain Strength, but out of the Mouth of 
 Enemies to Believers Baptifm, ordain a Glory to his Name in 
 the Truth of his Ordinance. 
 
 Phil*. 
 
( So ) 
 
 Phi/a. Theophilus, as it was your Defire to hear again what 
 the great Men in Ifrael had faid upon this Truth, you will par- 
 don my Freedom with prefenting you afrefh, with an Army o^" 
 the Champions, in IJrael, all fiain by their own Sword , acknow- 
 ledging the Truth, but not practifmg it. This Weaknefs (not 
 to fay Wickedness) but wavering from the Truth in their own 
 Confcience, I would not have expofed, was it not that I find , 
 that theMgnorance and Prejudice of both Minifters and People, 
 are eftabliihed thereby ; that they will not believe that their 
 Goliahs are all Jlain, unlefs you fhew them their Heads cut off 
 with their own Sword. 
 
 Cafaubon, « The Manner of Baptizing was to plunge or dip 
 ' into the Water, as even the Word 'Bx7r\t{m itfelf plainly 
 
 * enough mews.' on Matt. iii. 6. 
 
 Zanchius, * It fignifies properly to plunge, dip. — So the an- 
 ' tient Church ufed to dip thofe that were baptized ; fo Christ 
 « defcended into Jordan and was baptized ; and fo others were 
 1 baptized by John.'' in Vol. 2. on Kph. Page 217. 
 
 Calvin, * The very Word Baptizing fignifies to dip ; and it is 
 
 * certain, that the Rite of Dipping was obferved of the antient 
 « Church.' Juji. Lib. 4. Chap. 15. Seel 19. 
 
 Luther, Baptifm is a Creek Word, and may be translated a 
 
 { Dipping, when we dip fomething in Water, that it may be 
 
 covered with Water, and though it be for the mod Part al- 
 
 ' mod altogether abolifhed, for neither do they dip the whole 
 
 « Children, but only fprinkle them with a little Water ; they 
 
 * ought neverthelefs to be wholly dipped, and prefentiy drawn 
 ' out again, for that the Etymology of the Word feems to require. 
 ' — I would have thofe that are to be baptized, to be wholly dip- 
 ' ped into the Water, as the Word imports, and the Myftery doth 
 ' fignify,' Tom. 1 de Baptifm, Fol. 71, and Tom. 2, Fol. 19. 
 
 Dr Hatnwond, ' BccTrjtv/uar fignifies an Immerfion, or wafhing 
 
 * the whole Body.' Annot. on John xiii. 10. 
 
 Bifhop Taylor, ' If you would attend to the proper Significa- 
 « tion of the Word Baptifm, it fignifies plunging in Water, or 
 e Dipping with Wafhing. Rule sf Confcience, 3, c. 4. 
 
 Dr Owen, < For the original and natural Signification of it, 
 c it fignifies to dip, to plunge, to dye, to wafh, to cleanfe. — 
 « That no honeft Man who underftands the Greek Tongue, can 
 
 * deny the Word to fignify to dip.' Pojlhumous Works, p. 581. 
 
 Chambers, c The Word Baptifm is formed from the Greek 
 '^XT/lfa, of Iiapto, I dip or plunge— That, in the primitive 
 
 * Time? 
 
( 8i ) 
 
 « Times, this Ceremony was performed by Xmmerfion, as it 
 ' is to this Day in the oriental Churches, according to the origi- 
 •« nal Signification of the Word. 
 
 All the beft Lexicographers and Critics render it as fynoni- 
 mous with its primitive -Ba*V, and fuch as call it a diminutive, 
 have not proved it fo. Our learned Translators thus render the 
 Word, Luke xvi. 24, John xiii. 26., Rev. x\x. 13, Ltde si. 38, 
 Mark vii. 4.. where Baptifm is not intended ; but in no Place to 
 pour or fprinkle. And though Pouring and Sprinkling do often 
 occur in the Old Teftament, the Seventy, who no Doubt were 
 Mailers of the Greek, if not of the Hebrew, do, not once ufe the 
 Word to exprefs either ; but often to dip, as a diftinft Rite 
 from Pouring or Sprinkling; and alio Job ix. 31, to plunge. Nor 
 have Grecian Writers (as Mr John Brown obferves, in his Trea- 
 tife upon Baptifm) uied the Words as expreffive of Pouring 
 jot Sprinkling: That it is evident our Lord's Commiffion was 
 to dip, and not to pour or fprinkle. And if we may recede 
 ,the Letter .of the Word, which expreffes the Mode of a pofi- 
 tive Inftitution, it can be no certain Rule for our Faith and 
 Practice ; fuch a Liberty is denied with regard to chriftian Doc- 
 trines, nor ought it to be granted as to Chriftian Worfhip. And 
 as we believe no Set of Men have a Power to alter the Mode of a 
 divine Ordinance, or fubftitute one of their own Invention in its 
 'Room, ,we chufe to adhere to the Letter of the Word, and the 
 primitive Practice of the Church ; knowing it muft be an high 
 Affront to ftamp divine Authority, in fo iolemn a Manner, on 
 Modes of Worfhip of our own devifmg. 
 
 2dly, Wherever Warning is mentioned in the New Tefta- 
 ment, as having the leaft Aliufion to Baptifm, it is exprefled by 
 **« and its Compound hvomo, Heb. x. 22, which figmfies 
 no lefs than bathing or wathing the whole Body ; fo that 
 pouring or fprinkiing is not Baptifm, but walhmg by Im- 
 merfion. It is ftrongly pleaded B^^ Hgnifies, to warn as 
 well as to dip ; we* freely own it does warning by dipping, as 
 a Confequence thereof: And indeed had our Translators been 
 fo ingenuous as to have given us the native Meaning of the 
 Word in Englifh, which is to dip, there would never have been 
 any Difputation upon this facred Ordinance of C h r i s t . 
 
 Grotius, < They were more felicitous to cleanfe themfelves 
 < from the Defilement they had contracted in the Market; and 
 
 * therefore, they not only warned their Hands, but unmerfed 
 
 * their whole Body.' Annot. on Matt, vii. 4. 
 
 M Llk? ' 
 
( s 2 ) 
 
 Like-wife Mr Brown rightly obferves * that the Places chofea 
 
 * for Baptifm, and the particular Circumftances on divine Re- 
 
 * cord refpecting both the Perfons baptizing and'^hofe baptized, 
 
 * confirm us, that Pouring or Sprinkling is not Baptifm. We 
 « ought to be fatisfied with the proper and natural Signification 
 « of the Letter of the Word, as to the Mode of an Ordinance. 
 ' If we act according to its real Senfe, we are fure to be right. 
 
 * Nor are we left to the Senfe of a fmgle Word, but the precife 
 ■ Meaning of it you fee is explained by another that fignifies the 
 
 * Bathing or Dipping of the whole Body. And further, for the 
 , Satisfaction of fmcere and unprejudiced Minds, that Baptifm 
 ' is an Immerfion or Dipping, and not a Pouring or Sprinkling, 
 c the YvTord informs us of the Places where, and feveral particu- 
 ' lar Circumftances of the Adminiftration of Baptifm. John 
 1 made Choice of the River Jordan 1 ; he baptized in [Mat. iii. 
 e 16. Mark i. 5, 9, 10.) the River, and not on the Banks 
 
 * Side or Shore of it. So our Lord was baptized by John in 
 
 * Jordan ; and when he was baptized, went ftraightWay out df 
 « the Water, as both Evangel ifts, Matthew and Mark, teftify ; 
 « and not from the River-fide, or Shore only, up the Banks of 
 « the River. It cannot rationally be fuppoied, that John and 
 ' our Lord would have gone into the River, for one to pour or 
 
 * fprinkle a little Water on the other. The moft ftrenuous Ef- 
 
 * poufers of that Practice will not do fo, left they fhould be 
 ' thought ridiculous. John alio chofe (John iii. 23.) Enon, 
 
 * near Sale?n, to baptize in, and the Reafon is affigned, becaufe 
 ' their nvas much Water there. Whether there were many Wa- 
 « ters, a deep River, or a Conflux of many Rivulets, or Springs 
 « of Water, need not to be diiputed, as the Mode of Pouring or 
 e Sprinkling requires none of thefe ; a little Quantity would 
 e have been fufficient : But it is evident much Water is men- 
 € tioned, denoting thereby, it was a fuitable Place to immerfe 
 
 * or dip Perfons in.' 
 
 Witjius fays, ' That the Immerfion into the Water reprefents 
 « to us that tremendous Abyfs of divine Juftice in which Chrift 
 e was plunged. — An Immerfion of this Kind, deprives us of the 
 'r Benefit of the Light, and the other Enjoyments of this World; 
 ' fo is a very fit Reprefentation of the Death of Chrift. Thj2 
 « continuing how fhort foever, under the Water, reprefents his 
 ' Burial. — The Immerfion or coming out of the Water, gives us 
 
 * fome Refemblance of his Refurrection. — Baptifm alfo fignifies 
 ' Fellowfhipin the Death, Burial, and Refuri ection of Chrif / 
 
 ■ ' ' The 
 
( 33 ) 
 
 The principal Defign of Baptifm, is to represent the 
 Death, Burial, and Refurreclion of Chrift, and the Fellowfhip 
 oT Believers with him therein, which further confirms the Mode 
 to be Immerfion, and not Pouring or Sprinkling. Some warm 
 Advocates for Sprinkling deny this, becaufe their Mode affords 
 no Refemblance of a Burial or Refurreclion ; and rather than 
 give up their favourite Opinion, are" for eclipfing the Glory of 
 this Ordinance of Jefus Chrift, by averting, Water Baptifm is 
 not intended in thofe Texts that fpeak of our being buried with 
 Chrift, {Rom. vi 4. Col. ii. 12.) <hc. yet thefefame Perfons will 
 bring the Colofjian Text, as the only one, to prove that Water 
 Baptifm came in the Room of Circumcifion. How unfair are 
 fuch Reaforiers ! but judicious and learned Pedobaptifts freely 
 own,- that Water Baptifm is intended as performed by Immer- 
 fion, in Rom. vi. 4. 
 
 Grotius faith, ' Not only thefe Words, but the Forms of Bap» 
 
 * tifm do intimate thus much ; i. e. a Death to Sin: For the 
 « total Immerfion of the Body fo far under Water as to be for a 
 
 * while covered from Sight, carries an Image of that Burial 
 
 * which is given to the Dead.' 
 
 Pifcator, * It 'ee'ms to refpecl: the antient Rite, when as the 
 
 * whole Body was dipt into the Water, and fo as it were buried, 
 « and prefently again drawn out as out of the Grave.' Annot. 
 on Rom. vi 4. Col. ii. 12. 
 
 Maftricht, ' It alludes to Baptifm, as it was wont to be ad- 
 
 * miniftred in the Time of Chrift and his Apoftle, not by Sprink- 
 { ling, but Immerfion, by which the Baptized was as buried in 
 e Wetter. \ Theologia, P. 917. 
 
 Dr Hammond, * It is a Thing that every Chriftian knows, 
 
 * that the Immerfion in Baptifm refers to the Death of Chrift ; 
 
 * the putting the Perfon baptized into the Water, denotes and 
 « proclaims the Death and Burial of Chrift.' Annot. in Rom. 
 vi. 4. 
 
 Burkitt, 5 The Apoftle alludes, no doubt, to the antient Man- 
 c ner and Way of baptizing Perfons in thofe hot Countries, 
 
 * which was by Immerjion, or putting them under Water for a 
 
 * Time and then raifmg them again out of the Water.' Expcf. 
 Rom. vi. 4. 
 
 Dr Manton, * Baptifm fignifieth the Death and Burial of 
 
 * Chrift, for Immerfion under Water is a Kind of Figure of Death 
 « and Burial — the putting the baptized Perfon into the Water, 
 c denoteth and proclaimeth the Burial of Chrift ; and we, by 
 
 M 2 « fub- 
 
( 8 4 ) 
 
 « fubmitting to it, are baptized with him, or profefs to be dead 
 s to Sin, for none but the dead are buried; fo that it fignifieth; 
 ' Chriit's Death for Sin, and our dying to Sin — as a fignificant 
 < Emblem, for the going up out of the Water is a Kind of a 
 
 * RefurrecYion ; fo k fignifieth Chrift's Refurrecliom and ours." 
 Expof. in Rom. vi. 4. 
 
 It would be impofing upon your Underftanding as well as 
 your Patience to proceed to the laft Century, when you cannot 
 but know how many great Men in Ifrael have from a Confciouf- 
 nefs of the Truth embraced the Believers Baptifm. — Mr Smithy 
 Mr Tovibes, brought up at the Univerfity of Oxford, of whom 
 Dr Calamy fays- all- the World muft own him to be a confidera- 
 ble Man, and an eminent Scholar.' — Nelfon fays, he was a Per- 
 fon of incomparable Parts ; Mr Wall, tho' an Enemy to the Bap- 
 tifts, fays, < Mr Tombes was a Man of the beft Parts in the Na- 
 
 * tion.' And he adds, ' Perhaps in any other.' He wrote 28 
 Books, and was Paftor of a fmall Baptift Church, at Benvdley, 
 in Worcejlerfhire, where he praclifed Baptifm by Immerfion, and 
 had the Joy to fee three eminent Minifters raifed up in the 
 Church, Mr Adams, Mr Ecdes,- Mr Bayljlon. 
 
 There was Mr Henry Denne, who was brought up at the 
 Univerfity of Cambridge, he was committed to Prifon for preach- 
 ng againft Infant Baptifm; and while in Prifon he wrote a ju- 
 dicious Treatife, entitled, The Foundation of Children's Baptifm 
 difcovered and raifed. He wrote fix Books, the laft is called a 
 Contention for Truth, upon which, a neighbouring Clergy- 
 man puts this Epitaph upon his Grave, which was, 
 
 To te>l his Goodnefs, Wifdom, Learning unto Men,- 
 I need fay no more — but here lies Henry Denne. 
 
 Another eminent for his Learning, Tendernefs of Confciencey 
 Zeal for Truth, and Love to Unity, Peace and Concord was Mr 
 Henry Jejjfey, educated at St John's College, Cambridge, he 
 wrote feven Books. 
 
 Like-wife Mr William Dell, who Was a famous Preacher in his 
 Day, brought up at Cambridge, and was Chaplain to the Army 
 under Sir Thomas Fairfax. — He wrote five Books. 
 
 Bcfides, there was Mr Ha?ifeed, who had a liberal Education, 
 brought Up at Cambridge,' was a Graduate and a Prefbyter of the 
 Church of England, but afterwards, for Truth's Sake, embraced 
 Believers Baptifm, and gathered a Baptift Church in St Hel- 
 Isn's, London, . and was a profperous Preacher. — His Journeys 
 
 were 
 
( *3 ) 
 
 were many, his Trial's great, his Faith ftrbng, his Patience re- 
 markable, and his Death triumphant. He wrote twelve Books. 
 
 Mr Francis Cornwel was likewife another eminent Man for 
 God. He was brought up at Cambridge, and was Student at Im- 
 manueVs College, and Mafter of Arts. He enjoyed a Living in? 
 Kent, but (what is remarkable) upon his fearchmg the Scrip- 
 tures, refpecling the Truth and Antiquity of Baptifm, he cries 
 out, ' O ! that the learned Englijh Miniftry would inform mg 
 « leaft my Blood, like Abel's, cry aloud for Vengeance, for not 
 « fatisfying a troubled Confcience. How fhall I admit, or believe 
 
 * the Infant of a Believer to be made a vifible Member of a vifi- 
 
 * ble Church or fit to be baptized,, before it be able to make 
 
 * Confeffion of Faith and Repentance ?* Upon which he writes a 
 Book call the Royal Commiffion of King Jesus. He refigned 
 his Church Living, and gathered a Baptift People in Kent, and 
 Was fucceeded by his Son in the Miniftry. 
 
 Another great and worthy Man was Mr Benjamin Cox, a Man 
 of no mean Figure in Learning and Birth ; he was a Bifhop's 
 Son, a Graduate in the Univerfity, and a zealous Minifter for a 
 Time in the Church of England ; but when he became fo hum- 
 ble as to take his Religion from the Scriptures, he foon became a 
 great Defender of Believers Baptifm, and a leading Minifter a- 
 mong the Baptift Churches in London. 
 
 Mr Daniel Dyke was likewife another great Preacher in Ifraelj 
 who had his Education at Cambridge, was Chaplain to Oliver 
 Cromivell, when Lord P rot eel or of England, who was chofen and 
 ordained Co-pajlor with Mr Kiffin to the Congregation of Baptifts 
 at Devonjhire-fquare, London, and continued a faithful Labourer 
 to his Death ; a Man of great Humility, Modefty, and Learning. 
 
 Mr Fijber, who was well known for his Knowledge in Elo- 
 quence, Rhetoric, Poetry, Greek, and Latin ; he had a parochial 
 Living of 500 1. a-year in Kent, which he freely refigned for the 
 Love of the Truth, and joined with a Baptift Congregation at 
 Jlfliford in Kent, where he continued in the Miniftry, became be- 
 fore Thoufands a zealous Defender of the Truth, and baptized 
 many Hundreds : He was an Ornament to the Truth in Life and 
 Death. — -He wrote a Book, which is often to be feen, intituled 
 Baby Baptifm mere Babifm, a fevere Irony ; but through Preachers 
 Ignorance or Prejudice, not more fevere than true ; for if Peo- 
 ple will remain fo ignorant, and will not hearken to the Word 
 of God, but will teach for Doctrine the Commandments of Men, 
 
 or 
 
( 36 ) 
 
 or rather the Inftitution of the Pope, they mu(l expect to be told 
 of it ivbo has required this at your Hands. 
 
 We might likewife mention the pious Mr Francis Bran/field, 
 a Man of Birth and great Learning, having an Univerfity Edu- 
 cation, he Was firft ordained a Deacon, than a Prejhyter of the 
 Church of England. He had a Licence from under the Hands of 
 two Kings, and the Protector pf England td preach, which was ob- 
 tained by Friends for him. He was the firft that fet up feparate Meet- 
 ings. He gathered a Congregation in London, and went thro' 
 much Sufferings ; was often carried from his Meeting to Prifon, 
 where he ceafed not to preach in the Name of Je s u s , and gathered 
 there a' few People to the Truth, where he died. He wrote nine 
 Books, and fome of his "Works are very extraordinary. 
 
 We may likewife mention that great Man of God Vavafor 
 Ponvel, being of a noble ancient Family. He was brought up 
 a Scholar, and was a Man (after God called him by his Grace) 
 ©f uncommon Zeal in Religion, and his Labours and Perils were 
 more abundant than any of his Brethren. He left the national 
 Church and joined to a congregational Church at Dartford, in 
 Kent ; from thence he wenC to his native Country Wales, where 
 he was a zealous Labourer in the Gofpel, and fettled near 
 twenty Churches there, or rather the Lord gathered them 
 and planted them by him. He wrote nine Books ; many Things 
 m them are excellent. 
 
 And here we mould not forget the pious Mr Edward Stennetf, 
 who greatly fuffered in his Circumftanccs for the Sake of Truth 
 and a good Conicience. His Refidence was a Safety to his Per- 
 ibn, being in a Caltle at Wallinford, where no Warrant could 
 enter but of a Lord Chief Juftice, which was once, through Ma- 
 lice, iffued out againft him, but Providence wonderfully ap- 
 peared for his Deliverance. He had s, Minifters; Benja° 
 viin, who died young, ami Jofeph s who wrote a judicious De- 
 fence of Believers Baptifm ; his Works are many and praifc him 
 much. He was a zealous Chriftian, an affectionate Preacher, a 
 warm Lover of the facred Name of Jesus, a Favourite at 
 Court, and a faithful Friend to the DifTenters. His Son, whofe 
 Name is, at this Day, affectionately engraved in the Breads of 
 many, fhone with fuperkir Luftre in all the Glories of 'he Fa- 
 ther, as a Minifter, as a Chriftian, as a Scholar, as a Gentle- 
 man, and a Favourite at Court ; as a Father, as a Friend, and 
 a Patron of that which was amiable, lovely, and of good Re- 
 port. 
 
( «7 ) 
 
 port. He had a tender Heart and a relieving Hand to thofe ia 
 Diftrefs. His Qualifications as a Minifter were not fmail, but 
 particularly affectionate ; and towards his latter End, was more 
 evangelical and deep in the Gofpel. His Son, who fucceeds 
 him, has an affectionate Heart, but too arminianized Under- 
 ftanding, at prefent, ever to arife to the Honours of his Proge. 
 nitors in the Gofpel. He has arrived at forne Heights, but no- 
 thing like t£> thofe Worthies before-mentioned in Ifrael ; for at 
 prefent his Shoe-latchets are fcarce wet in the Waters of the 
 ganttuary. But, why mention I this, when it is as far as moft 
 iof the genteel Gentlemen Preachers go ? For they all feem to me 
 to worfhip God rather like Strangers in Ifrael, than like Citizens 
 and Children in Zion ; for they feem to know little of that Life, 
 hove, Union, and Fellowfhip with God, as Children with a Fa- 
 ther in the Temple, which God has pitched and not Man. 
 
 There is the great Doctor Gill, whole Understanding is great, 
 #nd is one of the belt Scholars in the Kingdom. He has Wrote 
 ieveral Pieces in Defence of Believers Baptilm. He has been a 
 .zealous Defender of many Truths of the Gofpel, particularly 
 God's everlafting Love to his Elect, eternal Union with Christ, 
 ■free Juftification, the Glory of Christ's Righteoufneis, efficaci- 
 ous Grace, and Believers final Perfeverance ; in th'efe he has ex- 
 celled many who have gone before him ; but had his Writings been 
 lefs prolix and more fpiritual, they would have been far more pro- 
 fitable j but the Marrow of his Works lies in his Exposition on the 
 Song of Songs, and God's everlafting Love to his Elect.' — Of 
 late he has ftrangely erred both in his Spirit and in Understand- 
 ing ; — in Spirit as to his polemical Writings, in fhewing rather 
 the Strength of Anger than that of Argument ; and efpecially in 
 lately cutting off a Member from his Church, purely to pleafe 
 his froward Will, without ever fending a Church Member to 
 him to admonifh him, or admit him to come before the Church 
 pr his Accufers '; nay, he was by Letter threatened with a Pro- 
 secution, if he attempted to take his Place in the Church. 
 
 Tbeop'i. Sir, I have heard with Pleafure the united Chain and 
 Teftimonies of the Truth of Believers Baptifm, through every 
 Age and Century to the prefent Time ; but, furely, Sir, there 
 muft be Something particular in the Doctor's Member, that could 
 caufe him and the Church to ufe him fo unlike Chriftians, and 
 fo contrary to the Rule of Chri st ? 
 
 Phi la. The Cafe was particular ; the Perfon, who was the 
 
 Poctor's Member, is Mr Ifaac Harmon, that is his Name, for it 
 
 1 is 
 
( 88 ) 
 
 is no Secret. See a Letter publifhed and addrefTed to the Do&or 
 as Paftor of the Church. See likevvife the eternal Generation Creed 
 publilhed by Mr Harmon kimfelf, being a Creed without Credit. 
 
 The Cafe was this : Mr Ifaac Harmon has, for more than 
 thefe fixteen Years, believed that the Lord Jesus Christ in his 
 divine Nature, Person, Being, or Existence, ever was 
 independent, eternal, felf-exiftent, and enjoys efTentially every 
 divine Perfection, and is as fuch the Object of Glory, and to him 
 is afcribed every divine Property, and therefore he is the God 
 of Glory ; and every divine Name being given him, fuch as 
 Jah Jehovah, Jehovah Elohim, Mighty God, Everlajiing Father, 
 therefore he muft exift of and from himfelf; whereas the Doc- 
 tor always in his Preaching and in his Writing, defcribes the 
 Lord Jesus in his divine Perfon, as being begotten by an eter- 
 nal Generation ; and has this daring (pardon me if I fay balfphe- 
 mous) Expreffion in his Book upon the Trinity, Page 176, tve 
 believe that Jesus Christ is begotten as God, and a thoufand 
 more fuch like Expreffions runs through his Works, which Mr 
 Harmon juftly and very fpiritedly obferved, that fuch Expreffions 
 were without Truth, Senfe, or Scripture ; deftructive to the ef- 
 fential and primordial Glory of Christ ; that they were the 
 Pillar of Arian:f?n, and as fuch he could be no more the Object 
 of Worfhip and Odoration than any other Creature, or an Idol 
 of Gold, Silver, Wood, or Stone; for this (though he was wil- 
 ling to Difpute the Point with the Doctor) he was, by the arbi- 
 trary Power of his Judge, without a Jury of his Peers, cut off. 
 
 Theoph. What Anfwer can the Doctor give to this. 
 
 Phila. He never attempts but one, which is this, that the 
 divine Nature of Chrift is not begotten, but his divine Perfon. — ■ 
 To this he has been afked again and again, if the divine 
 Nature of Chrift ever did, or ever could exift, or be without his 
 divine Perfon ; if it could, his divine Glory is prior to his 
 perfonal Glory; but to end this is not the efTential Glory of 
 Chrift, his perfonal Glory — if it is faid, yes, then it follows that 
 his perfonal Glory, and his efTential or natural Glory is 
 
 ONE felf-exiftent Glory ; he has likewife been afked, 
 
 is the perfonal Glory of the Father, natural or efTential, 
 yes ! and he affirms, that the Glory of Chrift is. the fame 
 •with the Father ; but how can this be, if the one be eflential, 
 and the other only begotten. O amazing that this dear, this 
 great Man in Ifrael, has fo veil'd and eclipfed the Glory of him 
 that is the Glory of Heaven, the Glory of Saints, the Glory of 
 
 the 
 
( 89 ) 
 
 the Church, the Glory of God, or as the Apoftle exprefleth it, 
 « who is the Brightnefs of his Glory, and the exprefs Image of 
 ' his Perfon.' Here I could almoft make Ufe of Mary's melting 
 Expreflion, They have taken away my Lord, a?id I know not 
 where they have laid him. Can Omnipotence, or he that is the 
 omniprefent God be begotten? Can the Creator be begotten? 
 Can Jehovah Shallom, Jehovah Jireh, Jehovah Shammahbs 
 begotten? Can he that was without Beginning be begotten? Can 
 he whofe dwelling ever was in Eternity be begotten, whofe 
 Nature is Glory, and whofe Name is the King eternal, &c. 
 All thefe Queftions muft be anfwered before I dare believe 
 
 it. For, does not the divine Emanuel fay, Rev. ii. 8. / 
 
 am the Fir/}, I am that I am? And does not the Holy Ghoft 
 fay, From Everlajling to Everlajiing thou art God : And again, 
 When he could fwear by no greater, he fwear by himfelf- — Now, can 
 that Being that is effentially the firjl ? Or can God that has every 
 divine Perfection and Glory in himfelf, and from himfelf, which the 
 Hebrew Word I am fignifies, be begotten ? Can that Being which is 
 in its own Eifence from everlafting be begotten, or He that could 
 fwear by no greater than himfelf exift by Generation ? Be ajlo- 
 nijljed, Heavens ! at this. Yet fo dark is this great Man in 
 Ifrael, and fo ftubbornly confident in this Soul trembling Error, 
 in denying the effential perfonal Glory of the Lord Jesus 
 Christ, that he daringly fays, and is frequently in his Preaching 
 and W riting attempting to prove, that the Lord Jefus has no 
 Exiftence as a divine Perfon ; but as he is begotten by what he 
 calls eternal Generation, that he has made it an Article o£ 
 Faith, for every one of his Members, in the Prefence of God, to 
 declare before he will receive them into his Church Communion, 
 a Thing never heard of in this World before. — And indeed in his 
 late Writings he has, upon this Subject, let himfelf down fo low, 
 that we are obliged to him rather for the Spirit of Anger than 
 Argument. Is it not fomething below the Chriftian, the Scholar, 
 or the Gentleman, when he calls his Antagonifts, ignorant Scrib- 
 blers, and rotten Hearts : As to ignorant Scribblers, the Epithet 
 is as unjuft as it is low and mean ; for I don't fee (without any 
 Difparagement to the Doctor) but they underftand 'the Scriptures 
 as well as himfelf, for is there any Truth but what they under- 
 ftand. — But if, by ignorant, he means ignorant of the original 
 Languages, perhaps fome of them know more of thefe than he 
 is aware of : But is the Knowledge of the Original or Oriental 
 Languages neceflary to underftand the Word of Cod if it be 
 
 N truly 
 
( 9° ) 
 
 truly translated ; then furely, every Christian, who can read hb 
 Bible, reads the original Senfe of it ; and it was an humble, a 
 beautiful, and an honeft acknowledgment of that lively Man of 
 God Mr John Ryland, who lately faid, that all his Learning had 
 never helped him to one fpiritual idea of the Word of God. — As 
 to the Rottennefs of Heart, let Hearts be weigh'd in the Balance 
 of the Sanctuary, and fee who has the moft rotten Heart. He 
 that believes contrary to Truth or Scripture, that Chrift, as a 
 divine Perfon is begotten, or he that believes in his Heart that 
 Christ, in his divine Perfon, is unbegotten, uncreated, unori- 
 ginated, felf-exiftent, and eternal, in all the Glory of his Nature, 
 and Perfection of Perfon. — Now let Men or Angels judge who has 
 the rotten Heart, for who can honour the Son as they honour the 
 Father, while they by Tradition and the Impofition of Men, be- 
 lieve, as the Doctor teaches, one divine Perfon to be felf-exiftent 
 and the other to be begotten, judge, O ! Theophilus. 
 
 Theoph. Sir, I ftand amazed, Oh ! honv are the mighty in Ifrael 
 fallen. Methinks I could now, was the Doctor prefent, fay un- 
 to him with fome Power and Pathos of Soul, and not without 
 fome of the fame Fervour of Affection, as Mary faid unto her 
 Lord, Sir, If thou hajl bom him hence t tell me 'where thou, 
 hajl laid him, and I nuill take him away. 
 
 Phila. Dear Theophilus, is this your Love, I am glad to fee 
 
 it fo fervent to your dying Lord and God; the Requefl be- 
 
 fpeaks the Affection of the Heart, and not at all the Imperti- 
 
 .nence of the Lips, becaufe the Doctor has already told you 
 
 ivhere he has laid him. 
 
 Theoph. Oh! where? 
 
 Phila. Why, in his Body of Divinity, where I own I have 
 fought him forrowing, not only for three Days, but for more 
 than three Months, but hut I have not foutid him whom ??iy Soul 
 hveth. 
 
 Theoph. Why not found him ? 
 
 Phila. I aflure you, Sir, I would fain have feen the Place 
 where the Lord lay. I fought earneftly with Tears to find him 
 in the effential and full Glory of his divine Perfon. I fought 
 him, hut I found him net', tho' the Doctor told me much about 
 him, and, that he was in this Generation, in that Generation, 
 and the other Geaeration; I don't mean Generation of Jges, 
 but what the Doctor means, metaphyseal Generation, inanimate 
 Generation of Vegetables, and the Generation of human Beings, 
 — here I fought him, but I could not find him, neither could I 
 
 fee 
 
( *1 ) 
 
 fee the 'Place where the Lord lay, every Thing appeared to me 
 jike Paul's Voyage without Sun or Stars. I thought fome- 
 times, that the Difciples muft have come and ftole him away 
 while the Dodtor Jlept, and I mould have refted in this Opinion 
 had I not found the Dodtor fince very pofitive that my Lord in 
 his divine peribnal Glory <was there : I therefore fought him 
 again very carefully, and when I had made fearch and re-- 
 fearches through all the Shades of his Metaphyseal Generation, 
 every Branch of it, faid again, he is not here ; then I fearch'd 
 through the inanimate Generation, every Part, fpake aloud and 
 faid, He is not here; then I entered the dark Sepulcher of the 
 human Generation, to fee the Place where the Lord lay, but 
 here I confefs, fo dark are the Dodtor's Reprefentations, fo de- 
 ftrudtive of his efl'ential Glory, as a divine Perfon, and withal 
 (to fay the beft of it) fo indelicate, that made not only Nature 
 to foudder, but ready to diffolve. I wonder for my Part how 
 the Dodtor dares to die with fuch an Idea in his Heart, that he 
 who is the Glory of God, the Glory of Heaven, the Glory of ths 
 Saints, has only his perfonal Glory and Exiftence by Gonera 7 
 tion : Does the Dodtor think fuch Stuff as this will pafs in If- 
 rael? Nay, but if a kind Providence fhould fpare his Life, let 
 him expect to fee it razed, — razed to the Foundation thereof. It 
 was a noble and fpirited Saying of John Rylqnd, that Man of 
 God, when lately preaching in the Doctor's Meeting-houfe, — ■ 
 fpeaking of the Glory of Chrift's fpiritual Reign, and of the 
 Knowledge of Chrift then covering the Earth, as the Waters co^ 
 
 ver the Sea, then fays he, fpiritual Knowledge will be fo 
 
 clear, the Underftanding fo bright, that tho' now you think 
 much of your Dodtor Gill, but then we mall think nothing of 
 your Dodtor Gills, nothing of your Dodtor Gills. — And upon 
 this Point, Theophilus, we think nothing of him already. 
 
 Thcoph. Why is the Dodtor fo earned (I could almoft fay with 
 the Apoftle) to crucify the Lord of Life and Glory afrefh, and 
 put him to open Shame, 
 
 Phila. Becaufe he thinks that the Diftindtion of fjrft, fecend, and 
 third Perfon in the Godhead, as we have been ignorantly taught, 
 cannot be maintained without it, but unhappy it is for the Dodtor, 
 nor with it ; for we have not fo learned Chrift by Tradition from 
 the Fathers, but from the Scriptures we know and believe, not as 
 the Dodtor teaches, that a nrft, fecond, and a third Perfon ex- 
 ifteth, the one by Nature, the other by being begotten,— and 
 the other by Proceffion ; fuch an Idea as this of the Exiftence of 
 
 N 2 God 
 
( 9* ) 
 
 God, we think is unworthy his Name, his Nature, and Per- 
 fection, and contrary to the Declaration of the Truth of Chrift, 
 who fays, I A m, I am the firft ; as tho' he had faid, « I am of 
 myfelf, and derive neither eflential nor perfonal Glory from 
 none, — therefore it is that we believe according to the fweet Sim- 
 plicity of the Scriptures, that the Father, Son, and Holy 
 Ghoft, the facred three that bare Record in Heaven, felf-exift in 
 every Glory and Perfection of the divine Nature, whether ef- 
 fential or perfonal as the Triune God, and that the perfonal 
 Glory of this God whom we adore, is only in the Man Chvift, 
 who is called in Scripture, the Brightnefs of Cod's Glory, and 
 the exprtfs Jmage of his Perfon. 
 
 Theoph. But what does the Doctor charge his Adverfaries 
 with holding ? 
 
 Phi/a. As we believe that God is the God of Glory in his Na- 
 ture, fo we believe that Chrift is the Objecl of Jehovah's Love 
 and Glory. The ObjecT of his Love, as he is his Delight, his E- 
 lefi, his beloved One ; the ObjecT: of his Glory, as all his effen- 
 tial Glory refides in him, and mines forth from him, called the 
 Likenefs or Shining of the Glory of the Lord, and the Brightnefs 
 of his Glory ; therefore We believe him to be the Brightnefs of the 
 Glory of Jehovah's Love to the Church, — to Angels, to Men in 
 their Creation, to the Saints in their Redemption, and to be the 
 Glory of his Love to them in their Regeneration, in every 
 Bleffing, in every Promife, in all their Confolation, and the 
 Whole of their Glorification; and we likevvife believe that the 
 Saints or the Church's Glory will be fo great, that it will be 
 nothing lefs than that fame Glory that Chrift had with the Fa- 
 ther, before the World was, — and as we fee from the Word of 
 Truth, that this Glory is not in the future Tenfe, nor of fome 
 paft Date, fuch as 1700 Years ago, but that it is as early as any 
 Revelation we have of Jehovah's Love, that Love could not be 
 earlier than the ObjecT, nor without the ObjecT loved ; the Bo- 
 fom was prepared for the ObjecT, and the ObjecT for the Bofom 
 of his Love, called the Son, 'which is in the Bofom of the Father : 
 For as Jehovah's Love is faid to btfrow everlajling, Jer. xxxi. 
 3. So is the ObjecT, Prov. viii. 23, Mic. v. 2, John xvii. 23. And 
 the Glory being of the fame Date with the ObjecT and with the 
 Love to the ObjecT, as he ftands in Relation to God, he is called 
 his Firjl-bom ; and as in Relation to us, the FirJI-bom among 
 many Brethren, and therefore he fays, John xvii. 5, * And now, 
 < Father ! glorify thou me with thine ownfelf, with the Glory 
 
 tha; 
 
( 93 ) 
 
 < that I had with thee before the World was.' You fee plainly 
 ' that the Glory here prayed for was the fame that Chrift had 
 ' enj oyed and poffeffed in full Inheritance or Confummation with 
 « the Father before the World was, — which Glory is the fame 
 ' that the Saints have a Right unto and enjoy in him, — and be- 
 « hold him in as their Glory and their All, hence he fays, ' The 
 ' Glory which thou gaveft me have I given them, that they may 
 ' be one, even as we are one : I in them, and thou in me ; that 
 ' they may be made perfect in one, and that the World may 
 
 know that thou haft fent me, and haft loved them, as thou haft 
 « loved me. — Father, I will that they alfo whom thou haft 
 ' given me, be with me where I am, that they may behold my 
 
 < Glory which thou haft given me.' — Now we fee plainly that this 
 Glory was not the Glory of the Deity, which is eflential to Chrift, 
 but is a given Glory, and it was a Glory given to him as Man, 
 which was enjoyed by him before the World began, John xvii. 5.. — 
 And becaufe we believe this early and antient Glory 'of Chrift 
 as the Object of Jehovah's Delight, according to the Word of 
 Truth before the World was, 
 
 The Doctor fays, we, believe in an eternal Creature, when we 
 no more believe in an eternal Creature, than he believes that 
 there was an eternal Sinner. — Surely we can diftinguilh between 
 the eternal Effence of God, and the Outgoing of that divine Effence 
 in a Way of Love to an Object, believing the Object to be before 
 the Foundation of the World, which is what Chrift affirms, 
 John xyii. 5, And what the Poet fweetly fings of, fpeaking of 
 the Song of Angels, adoring the Man in God, in all the Glory 
 of his Sonlhip, before the World was, Prob. viii. 22, — 30. 
 
 1. 
 
 There the dear Man, my Saviour fits, 
 
 The God, how bright he fhines ; 
 And fcatters infinite Delights, 
 
 On all the happy Minds. 
 2. 
 Seraphs with elevated Strains, 
 
 Circle the Throne around ; 
 And move and charm the ftarry Plains, 
 
 With an immortal Sound. 
 
 3- 
 J'efus, the Lord, their Harps employ, 
 
 Jefus, my Lord, they fing ; 
 
 Jems, 
 
( 94 ) 
 
 Jefus, — the Name of both our Joy s 
 Sounds fweet from every String. 
 
 . 4- 
 Hark, how beyond the narrow Bounds 
 
 Of Time and Space they run ; 
 And fpeak in mod majeftic Sounds, 
 
 The Godhead of the Son. 
 
 5- 
 How on the Father's Bread he lay, 
 
 The .Darling of his Soul ; 
 
 Infinite Years before the Day, 
 
 Or Heaven began to roll. 
 
 Infomuch that the World was made for the Glory of that Oiv 
 jeer, or rather by that Object for his own Glory, John i. 1,2. 
 
 Likewife, the Doctor fays, « that we deny that his mediatorial 
 c Office flows from his Sonfhip.' — This is fomehow a Miftake of 
 the Doctor's ; for we as much believe that his Office flows from 
 his Sonfhip, as we believe that Pardon of Sin flows from his 
 Death ; for furely the Office of a Sufferer, Saviour, and Re- 
 deemer, mud include a Nature that could fuffer, fatisfy, and re- 
 deem; and this Nature renders him Jesus Christ the Son 
 of God. For we believe that Christ being, as the Scrip- 
 ture fays, the Firft-born of every Creature, created purely 
 to be the Object of Jehovah's Love and Delight in his own Bo- 
 fom, John i. 18. and the Object of his Glory to Men and An- 
 gels, that in all Things he might have the Pre-eminence; that 
 this Object or Christ was taken into the raoft fublime intimate 
 and confummate Union with the divine Nature called the Bo- 
 fom of the Father, in which Union he became acquainted with 
 all the Defigns of Grace, Thoughts of Love, and Councils of 
 Glory, therefore he could not but love the Object the Father 
 loved with the fame Love that God loves his Church, called 
 the G of pel of Jesus Christ the Son of God, fee Mark i. i. There- 
 fore he fays, All mine are thine, and thine are mine, and I am 
 glorified in them, John xvii. io. And from this Union, which 
 conftitutes him the Son of God, flows all his Grace, Offices, and 
 Glory in his Relations to the Spoufe ; for as our Glory lies in our 
 Union with Christ in his* Love to us, fo Christ's Glory, as 
 a Son, lies in his Union with the Father in the Bofom of his 
 Love to him, which Glory is nothing lefs than the Glory of 
 God in the Man, confummated in the perfect Union of Love to 
 us, fee John xvii. 22, 23. 
 
 % op'i- 
 
( 95 ) 
 
 Tbeoph. Sir, I hope you will pardon my Freedom ; but was 
 not that Expreffion too bold when you faid, ' yon wondered how 
 « the Dodtor dared to die with the Idea in his Heart, of Christ 
 c being begotten as a divine Perfon ? ' 
 
 Phila. I did fay fo, nor do I recede from what I faid ; for 
 you are here, Theophilus, to confider, that Christ, "as a divine 
 Perfon, is the Object of my Glory, the Delight of my Affections, 
 the Center of my Joy, the Foundation of my Hope for Life, for 
 Pardon, for Peace, for Vittory, and for Glory. And therefore, if 
 he is not felf-exiftent in all the Glories of his divine Perfon, 
 my Soul, I think, can never be faved ; for can that Being 
 (or to come clofe to the Point) that divine Perfon that has its 
 higheft. Exijlence by Generation fave another ? For, if begotten, 
 can he be any more than an exalted Creature ? And does not this 
 Idea cut through (as it were with the Arian and Socinian Sword) 
 all the Glories of Christ's Perfon, the Merit of his Blood, the 
 Conqueft of his Refurrection, and the Power of his Interceffion ? 
 Let Men or Angels judge, though I verily believe that the Doc- 
 tor has a better Heart here, than Underftanding ; for, you know 
 Theophilus, that we all know but in Part ; and fays James., ' in 
 ' many Things we all offend :' And in this the Doctor has of- 
 fended not only many of his own People, whom he is dear 
 unto, but many Thoufands more in Jfrael. But no Doubt but 
 the Doctor is forgiven this as well as all his other Crimes, for <we 
 have all Jinned ; and is he in any-wife better than another ? No, 
 in no- wife ; and I know one who has received a Pardon for a 
 greater Sin (if a greater can be) but believes that he is freely loved;, 
 freely forgiven, freely juftified, and will be freely glorified ; tho' 
 thus happy, yet while he tunes his golden harp as a chief Singer 
 upon the Song for ever new, he expefts to wear a Blufh of hea- 
 venly Humility before the Throne for what he has done ; and 
 can the Doctor expect any Thing lefs, when he has taken away my 
 Lord, in his perfonal Glory, and I know not where he has laid him ? 
 
 Theoph. Are all the Red; of the Baptift Minifters of the Doc- 
 tor's Judgment in this Point ? 
 
 Phila. No, Heaven forbid they fhould ! yet there are fome few 
 who are fo weak, in the Things of God, that make a Kind of 
 an Oracle of the Doctor, that what he fays feems to be fet up as 
 a Standard among the People, rather than thus faith the Lord. 
 
 There is Mr Cr -r, who, in this Point, feems to fleep in 
 
 the Doctor's Bofom, but in. many other Points he is great ; 
 and one would think, though he is io heavy a Preacher, that 
 
 to 
 
( 9* ) 
 
 to hear him at Times he was very great upon the ancient 
 Glory of Christ, as the Man in God, and with God, be- 
 fore the World was, and that all Glory and Grace was fettled 
 upon the Church in him, as exifting with the Father ; but he 
 means not fo, for he only means a Glory in Defignation, not in 
 Pofleffion, which marrs all ; for in Senfe Paul was glorified 
 when his F orefather Benjamin was born: — Befides, Christ 
 fays, The Glory that I had with thine oivnfelf before the World be- 
 gan, John xvii. 5. not to have but had. He has wrote a good 
 Thing called a Scripture Mannuel, and lately a little political Piece 
 in which there is moreFlattery thanFaithfulnefs. Had he fcfs of 
 the Pride of the Prieft, he would be far more lovelym his Office. 
 
 There is Mr M n, a Man of Good Parts, of an evan- 
 gelical Underftanding, a good Writer, rather a dull Preacher, 
 but his Spirit is rather quick and his judgment too harfh. 
 
 There is Mr W n a Man of a pompous fiourifh, fome- 
 
 times very fpritual, his Underftanding in the Deep of the Gof- 
 pel but fhallow. Had he lefs Pride and more Tendernefs and 
 Forgivenefs, he would be more refpectable, but his Care over 
 his People is lovely. There are many Things which he has wrofe 
 worthy of reading, but none better than that of Unity among 
 the Churches. 
 
 Mr B h is likewife a Man of Popularity and of a lively 
 
 Spirit, but his Underftanding in the Miniftry will not amount to 
 any Thing more, at prefent, than a Wejl Country Calviniji. 
 
 Likewife Mr H / is a Man of pretty folid Judgment, of 
 
 a good Underftanding in many Things, taught much by Afflic- 
 tion, rather dull in his Delivery, and, upon fome Points, it has 
 been often wiftied that he was more evangelical. 
 
 There is Mr R s a Man of bright Parts, very ingenious, 
 
 pretty, but not great in Things fpiritual. 
 
 Likewife there is Mr St / a Man weighed in Sorrows, 
 
 and preferved by the Brine of Affliction ; a great Debtor tn Frec- 
 grace, and at Times fpeaks much of it, and in a humble Spirit. 
 His Abilities are very acceptable, and has been profitable to 
 many. 
 
 There is Mr Hu / a Man of Spirit and Courage, of 
 
 good Underftanding in moft Things, but too much like a Wave 
 of the Sea, when he fpeaks of the ancient and pre-exiftent Glo- 
 ries of Christ; and has a large Latitude of Love, for his 
 Church Doors are many Inches wider than the Doors of the an- 
 cient Church at Jerufalem, by which Means many are flipt into 
 Z.ion y whp have no gofpel Right there. There- 
 
( 97 ) 
 
 There is the Doctor G d a Man of little Stature, but of 
 
 great Zeal, Spirit, and Affection ; offers much Grace, which in- 
 clines many weak Hearers to hear him ; aims much at Popula- 
 rity, he is carried away with Creature Affections ; his Judgment, in 
 the deep Things of God, is but fmall and often wavering ; his 
 Preaching is much of a Piece with the Methodifts, which is often 
 an uncertain Sound, much of the Grace of Christ, of Promifes, 
 of Bieffings, <bc. — And much of Mofes, x>f the Law, of Works, 
 of Free-will, of Doings, and Commands. Thefe Things are fo 
 pioufly and fo zealoufly mixt together, without their proper Dif- 
 tinctions, that it all goes down for pure Gofpel with the Peo- 
 ple, like a Neft of young Birds, if you give them Bread and 
 Milk it goes down ; and if you give them a Stone in the Milk, it 
 goes down for the Sake of the Milk ; and this is often the Cafe 
 of God's Children, that when they afk Bread they give them a 
 Stone. — The Doctor is reckoned very pitiful and companionate to 
 the Poor, but he is too partial and much fwayed by Perfuafion 
 therein, for I knew him to fuffer his Servant, in his own Pre- 
 fence, to turn a Minifter in Diftrefs away from his Door, with- 
 out fpeaking one Word to him, but, doubtlefs, he' little thought 
 . that he was then touching the Apple a/ChristV Eye. 
 
 There is Mr M *-r a Man of much Piety, Zeal, and Af- 
 fection. His Preaching is lively, affectionate, and fuccefsful. 
 Was his Underftanding more deep in the deep Things of God, 
 and more evangelical in the Elucidation of them, it would to 
 many be more acceptable. He has been taught much by a 
 Train of Afflictions, from which he appears to be a Man of 
 Companion, but he lately forgot the Afflictions of ' Jofepk. 
 
 There is Mr D rs a Man of good Abilities, great in his 
 
 Underftanding in the deep Things of God, — lively in his Mini- 
 stry, — unnumbered in his Particulars,— and fmgular in his Ad- 
 drefs ; but fuch a Swell of Pride runs through the Man, that 
 fpoils it all, for I have known him, though he has not been 
 without his fore Trials, to meet Ephraim in Diftrefs, yet fcorn 
 to look at him, 2 Sam. xvi. 1-7. Is this thy Kindnefs to thy Friend? 
 
 There is Mr L d a Man very affectionate and lively in 
 
 his Zeal ; one whom God has done Wonders for both in Grace 
 and Providence. — He has a too leaved Door to his Church, and 
 many come thereat. 
 
 There is Mr C <-£, whom I have known thefe eighteen 
 
 Years. He was a folid Youth, of a pious Turn of Mind, and 
 Grace has giyen him great Improvements ; but more efpecially 
 of late his Mind appears to be more fertile and fruitful in the 
 
 O Field 
 
( 98 ) 
 
 field of God's everlafting Love. Was he kept more from AS e&ationv 
 free in his Spirit, and more forgiving in his Heart to thofe, who, thro* 
 Infirmity, have offended him, hisMiniftry would be more acceptable. 
 
 There is Mr Br n who has a good Appearance, and a 
 
 good Addrefs. He fays much but means little ; for, after many 
 Year's Hearing of him, it is hard to fay whether he means Sal- 
 vation by Grace or by Works, by Mofes or by Christ, by the 
 Law or by the Gofpel, by Christ's Righteoufnefs or by the 
 Creature's, — fo Linfy Woolfy is the Garment, and well it may, 
 when his Abilities or Understanding in the Gofpel is fo finally 
 that fome Time ago he told one of his Hearers, that it would 
 take feven Years to open that Text which fhe defired him to 
 preach from, Jacob have I loved, but Efau have I hated. 
 
 There is Mr P ts, though not a B apt iff, yet a Man of good 
 
 xninifterial Abilities ; but fcarce a Ray of them appears but when 
 upon the minifterial Throne whom I lately heard from thence, 
 when, I muft confefs, I thought that there was Dearth in the Pot, 
 though it was for a Chrijlmas Dinner. He was difcourhng upon 
 thofe Words, If may be they will reverence him ; in which he took 
 Notice, that Christ Was the meritorious Caufe of the Cove- 
 nant, but Reverence and Obedience were the Conditions of it.' 
 Was not this ftrange, amazing ftrange! for a Teacher in lfrael 
 thus to exprefs himfelf, when he cannot but know that there can 
 be no Caufe to the Covenant of Grace but the Love of God ; and 
 that Christ is not the meritorious Caufe of the Covenant but 
 his Perfon, as God-man is the Covenant itfelf ; and his Fulnef s 
 is the Bleffings and Protnifes of the Covenant, and Reverence 
 and Obedience are fo far from being the Conditions, that they are 
 the Fruit or Bleffings of- the Covenant, that the Promife (in Jer. 
 xxxi. 33.) tfiay be fare to all the Seed. But what a-ftbnifhed me 
 more, was to hear him, in a kind of a Rapture, bleffing God 
 that all the Matters of the Academies and Schools for the Mi- 
 niftry, taught the young Minifters to preach the Offers of Grace ; 
 and,' what was worfe, he added, it was for Want of this that there 
 was no more Profperity in the Churches. Alas! alas ! thought I, 
 how dared the Man thus fpeak ? What ! had he forgot the 
 Name of his great Predecejfor Mr William Ben fly, who is dear 
 to many in lfrael, who had a more fuccefsful Church in London, 
 nay, in the Kingdom for his Time than he had ? But did he 
 preach Offers of Grace ; nay, but did he not preach the Gifts of 
 Graee, the Communications of Grace, and the Bleffings of 
 Grace ? That he preached Grace, Free-grace, the Riches and 
 
 Trea* 
 
( 99 ) 
 
 Treafures of Grace is well known ; but then it was Grace in God 
 fettled upon us in Christ, and given (not offered by any Crea- 
 ture) but communicated to us by the Spirit of God. — And who 
 had, in all Ifrael, a more flourifhing Church than the Great Mr 
 Jofepb Hujfey, who was Champion for God and Truth, who 
 battered down the Arminian Offers of Grace to the Ground, 
 and eftablifhed the Operations and Communications of the Grace 
 
 of the Gofpel in the Work of the Miniftry. • Can Mr Po ts 
 
 remember the Names or the Tombs of thefe great Men, and not 
 blufh for what he then faid to his People ? 
 
 Befides, what is word of all, is what he faid, though from 
 the Pulpit, yet it is not Truth, for the Caufe of the Deadnefs 
 of the Saints is not for Want of the Preacher, mocking the Peo- 
 ple, with offering that Grace to them he has not to give ; but 
 for Want of Light, Life, Love, Peace, and Joy in their Souls, 
 flowing from a living Union with Christ and Communion with 
 him in all his Glory, Gracioufnefs, and Salvation, by the Seal- 
 ings of the Holy Ghoft. And if the Nicodemufs, in the Pulpit* 
 are fuch Strangers in Ifrael, as to teach their young Pupils 
 whom they have made Minifters (who are, by the Way, in ge- 
 neral more fit for Gentlemen and Tradefmen, than Minilters) to 
 preach Offers of Grace to ,the People, I would advife them to be 
 kind to poor Sinners and liberal hearted, and offer them at once 
 elecling Grace, Predejlination Grace, jujlifying Grace, as well as 
 the Grace of Faith and Repentance. Indeed I have heard fome 
 of thefe hot-bred Mufhroom Minifters, feemingly very kind, cry- 
 ing out upon the Clofe of their Sermon, « Here I offer you 
 
 * Christ, take him now — take him to-night — don't go away 
 
 * without him.' I wonder they are not afhamed of fuch Stuff, 
 to mock poor Souls at fuch a Rate, will they never fee the 
 Beauty and Diftinction between preaching Christ as the Au- 
 thor of Faith, the Object of Faith, the Foundation of Hope, the 
 Way of Life, the Bread of Life, the Water of Life, the living 
 Life, and the Channel of all Grace and Glory ; and the Offers 
 of that to the People they cannot give, nor the People receive, 
 till God himielf gives it ; — but, lo ! this is the Neanominian and 
 Arminian Stuff we have from almoft all the Prejbyterian and Inde. 
 pendent Minifters in the Kingdom, and from fome Few of the Bap- 
 tijls. Oh! how ib their Gold become dim, and their fine Gold 
 changed ! 
 
 Theoph, But are there no more Baptift Minifters ? 
 Phila, O, yes ! many, very many, for there is fcarce a Town 
 ©f any Report, efpecially in the Eaji, South, and JVeft Parts oiEng- 
 
 O 2 land 
 
( loa ) 
 
 land, as well as in the North, in the Borders of TorkJJ?ire, and 
 Lancajhire, but what there is a Baptijl Minilter there, and in 
 fome Towns there are feveral. 
 
 In Brijlol there is Mr E /, a Man of long {landing in 
 
 the Miniftry ; a good Scholar, and of great Abilities ; a Lover 
 of Christ, and a Preacher of the Truth, except in fome Points 
 which he feems not to be led into ; and he is particularly one of 
 thofe Mailers in Ifrael, who has loaded the young Academic 
 Gentlemen (who are defigned for the Miniftry) with fuch 
 Weights of traditional Ruft, of one Sort or other, that fome of 
 them have acknowledged that they have been feven Years of get 
 ting bright again ; and others have been fo rujiy, that they 
 have died with it not only on their Backs, but on their Hearts. 
 
 One Thing is remarkable of Mr E s, he keeps a Con- 
 cubine, I don't mean literally nor personally, but I mean that 
 he is joined to or adminifters the Ordinance of the Lord's Supper 
 to two People, the one a Baptiji Church and the other an Inde- 
 pendent People ; and what is this, in a Gofpel Senfe, but keeping 
 a Concubine ? And there are a few more Minifters that do the 
 
 fame, viz. Doctor St 1 and fome others ; but then it is 
 
 to two Baptiji People, the one holding the firft Day Sabbath, 
 and. the other the feventh Day Sabbath ; but how they reconcile 
 this to the Word of God and their Confciences, I have never yet 
 heard. 
 
 There is Mr Th s, a Man of a fweet Temper of Mind, 
 
 much of a Gentleman, great as a Minifter ; whofe Talents are 
 ipiritual, heavenly, and fuccefsful in the Miniftry, a Man love- 
 Jy, and of good Report. 
 
 There is young Mr Ev — /, who is rather too ftiff and affected, 
 but is fprightly, of a good Genius and Parts, lively in the 
 Miniftry, and when more refined from his Londoti and Brijlol 
 academical Ruft, may make a fhining Star in Ifrael. 
 
 There is Mr H /, a Man of long Standing in the Miniftry, 
 
 of good Underftanding in the Scriptures, and a zealous Preacher. 
 
 Likewiie there is Mr P /, a Man whom God has 
 
 eminently appeared for in Grace, in Providence, and in the Mi- 
 niftry, — he is affectionate and lively, and his Abilities are not 
 fmall, coniidering that he lives in the U'ejl. 
 
 There is likewife Mr Ry~ d, a Man of as much minifterial 
 
 Fire, Zeal and Affection as that I know of; — he is a good Scho- 
 lar, a zealous Chriftian, and alively Minifter ; he has his peculiar 
 Flights and Oddities, but with a good Defign, and often an- 
 fwers a good End, — for I had ratherhear twenty little Blunders 
 
 from 
 
( *«I ) 
 
 from a Minifter } than fee (in their very methodical and orderly- 
 Way) the Words of Life drop like Ice from their frozen Lips. 
 — He has great Succefs in the Miniftry, and God has done Won- 
 ders for him as a God of Providence as well as a God of Grace ; 
 it is true he keeps tnxio leaved Gates to his Church Doors. — He 
 is much of the Gentleman, and of a very companionate Mind to 
 poor Minifters in Diftrefs, which is lovely. 
 
 There is Mr J — « B — th, a Man of Sympathy, folid in his 
 Judgment, of good Abilities, lively and fpritual in the Mini- 
 ftry, and has been fuccefsful, but like many others born down 
 with Indifpofitions and many Tribulations. 
 
 There is his Brother J s, whofe Temper is very fprightly 
 
 whofe Fancy is very fruitful, whofe Ideas, upon the Scriptures 
 are very beautiful, but not fuccefsful, being too much mixed 
 with dry Philofophy, — he aims to ' be popular, but his Unhap- 
 pinefs is that he is already too popular ; a few years in the J}- 
 cret Chamber's is the only Remedy for his lively Fancy, the only 
 Place to rub of his Philosophical Ruji, and when that is gone 
 he will come like Mofes from the Mount, with his Countenance 
 fhining with the divine Glory. 
 
 There is Mr Po — g, who has through Grace been long 
 pointing at the Truth, and aiming right has fucceded; his Dif- 
 pofition is rather dull, and his Delivery flat, but his Ideas in 
 the Gofpel are truly great, efpecially upon public Occafions, 
 which he is remarked for. 
 
 There is Mr T r, a Man of much improved Abilities, of 
 
 good Underftanding in the Gofpel, and of Succefs in the Mini- 
 ftry, but of two great flow of Spirits, too violent in his Temper, 
 a nd too condemning in thofe who have offended him, which 
 much hurts his Ufefulnefs ; — he has had many Afflictions to 
 teach him Sympathy, but oh ! .how is it hard to learn to for- 
 give one another, as God for Chrift's Sake has forgiven us. 
 
 There is Mr H /, a Man of Life, Spirit, and Soul, in 
 
 the Miniftry, great in his Ideas, rich in his Experience, Spiritual 
 in the Work of God, and fuccefsful in the Miniftry. 
 
 There is Mr Ev — /, a Man of weak Conftitution, who has 
 had Courage to labour under many and great Difcouragements 
 for many Years, but after all (O who would not with Patience 
 wait) the Lord has given him many Seals of his Miniftry, who 
 lhall be his Joy and Crown of Rejoicing in the Day of the 
 Lord. 
 
 There is Mr B ;z, a Man of good Abilities, who has 
 
 been long led into the deep Truths of God, has boldly preached 
 
 and 
 
( »* ) 
 
 and defended them, and the Lord has given him not only in Pro- 
 vidence, but in Grace, and in the Miniftry, great Succefs. 
 
 Likewife there is Mr Bed — m, a Man who more than twenty 
 Years ago came forth a Champion for the Lord of Hojts, in the 
 Work of the Miniftry : He is a great Scholar, a Man of pro- 
 found Underftanding in the Scriptures, of piercing Addrefs, of 
 Spiritual Matter, and very fuccefsful in the Miniftry ; yet this 
 .great Man has his Fears, his Tears, his great Sorrows, and his 
 piercing Cries; my Heart has often bled for him, but having re- 
 ceived Mercy — he faints not. 
 
 There is Mr F s, a Man of fine Spirit, of a free Conver- 
 
 fation, of a fpiritual Underftanding, an affectionate Minifter? 
 and a lively and fuccefsful Preacher. 
 
 Time would fail me to tell you of all, but there is at Seven 
 Oaks, in Kent, ,a little Preacher, the leaft of Stature I ever faw» 
 but a great Soul, and of a good Underftanding, and has fine 
 minifter ial Abilities. 
 
 There is Mr F r, tl Man who is much refpe&ed and re- 
 ferenced among his People, he has a defcerning Judgment, a 
 copious Underftanding, and a lively Delivery, and the Lord 
 has made him a Fiftier of Men ; and I think that he is One who 
 does not drink into that dreadful Idea of God's decreeing Sin. 
 
 There is Mr Tr /, a Man of fome Standing in rhe Mini- 
 ftry, much Zeal, remarkable for his Spirituality and good Un- 
 derftanding in the Gofpel, and has been fuccefsful therein. 
 
 There is Mr Co — e, a Man of much Zeal and Affedtion, he 
 is fpiritual and lively, but does not enjoy that Nearnefs to God, 
 in worfhiping of him, as fome of his Brethren do, — he feems to 
 worftiip at the Bottom of the Mount, but God has made hirq 
 fuccefsful in the Work of the Miniftry. 
 
 But above all as a Man of God ? as a Champion for Truth, 
 as a Minifter in the Pulpit, as a Chriftian in Converfation, as a 
 Teacher in Ifrael, there is Mr John—n, who furely is the 
 greateft Man this Day in Ifrael. I know but of one Thing that 
 he mifleth it in, and that is when he fays, * that Love cannot be 
 1 before the Obje<2 loved, and that the Object muft be cceval 
 « with the Love fixed upon the Object, which Objecl, fays he, is 
 • Chrift: In this he is furely right, for we know that the Love 
 of God is from Everlafting, Jer. xxxi. 3. And that Chrift as 
 the Objecl: of this Love, is from Everlafting, Prov. viii. 23, 
 Mic r v. 2. — And that this Love is from before the Foundation 
 of the World, John xvii. 23. — And that the Objecl: was before 
 the World was, John xvii. 5. —Therefore the Love and the 
 
( IG'3 ) 
 
 Object being ihfeparable, why does this great Man in Ifrael 
 place the Love from Everlafting, and the actual Exiftence of the; 
 Object, not till many thoufand Years after, this is aftoniihing to 
 Men of folid Understanding in the Things of God. 
 
 For is it not aftonifhing that Mr Johnfon fays, that Love could 
 not be prior to the Object, nor without the Object loved ; yet h.6 
 tells us, in his Divine Truth, Page 28, that the Object was always 
 before the Father in his Counfel (fo is the ultimate Glory of the 
 Saints) ; but Chrift fays, then was I with him, not before him, — 
 Again he fays, the Glory that Jesus now poffeffes, and will pof- 
 fefs, perfonally with the Church is no other than what he had 
 with the Father (then he adds by Way of Parenthefis in the 
 Counfels of his Bofom) ; but why fo wife to marr the Text. : For 
 Jesus does not fay, in the Counfel of his Bofom, as though this 
 Glory was only in fome future View, for it was in perfonal Pof- 
 feffion ; therefore he fays, that I had with thee, not was to have, 
 not in Council, but with thine own felf, as the Text runs, John 
 xvii. 5. And now, Father, glorify thou vie nvith thine own felf 
 with the Glory that I had nvith thee hefore the World was : For if 
 Love cannot be without the Object, then certainly the Object 
 mud as actually exift as the Love, and this is the Language of 
 Scripture, wherein we find that the Objeft, the Glory given to 
 that Object^ and the Love fixed upon that Object is of one and 
 the fame Date, Exiftence, Enjoyment, and Polfeflion, Prov. viii. 
 23, — 30. Jer. xxxi. 3. John xvii. 5, — 23. And all the Glory 
 of Grace to the Elect is nothing elfe but the Treafures of Jeho- 
 vah's Love to his beloved Image, his beloved One, his Chrift un- 
 folded, revealed, and communicated to them; for as Adani 
 loved Eve in her firft Beauty, with one undivided Love, as his 
 own Image, being Flefh of his Flefh, therefore not twain but 
 one; fo there is the fame Union of Nature and Love between 
 Chrift and his Church. Hence, fays Chrift, that the Love where- 
 with thou haf loved me, might be in them, being not twain but 
 one. Now Chrift, as the Bridegroom, was the Church's Repre- 
 fentative as the Object of Love, of Glory, and of Complacency ; 
 for flie had the fame Union, and Exiftence, as Part of Chrift ; as 
 Eve had with A da?n, before fhe had her open Exiftence from him ; 
 and if Jehovah was at Reft in his Love, and took up his Delight 
 of Love, and Chrift rejoiced in this Love before the World was ; 
 then as furely as he now exifteth, fo he then exifted as the Object 
 of it, and in the Enjoyment of it — or we are finally at a Lofs 
 how to understand his own Words ; for what Language can be 
 
 more 
 
( 104 ) 
 
 more emphatical, or Words more ftrong. Prov. viii. 30. Then 
 was I by him as one brought up with him ; / was daily his Delight, 
 rejoicing always before him, and my Delights were with the Sons 
 <ef Men. Likewife fee John xvii; 5. 
 
 Thus you fee, Theophilus, (if I have not been fo unhappy as to 
 put your Patience to Pain) I have given you a concife Account 
 of the People called Baptifts, taking their Rife from John the 
 Baptift, from the Example of Chrift, from the Pra&ice of the 
 Apoftles, from the Teftimonies of the Ancients through every 
 Age, through every King's Reign, through every Century to the 
 prefent Day ; and the fame Teftimonies are now continued by 
 many Baptift Teachers in Ifrael, whom God has counted faith- 
 ful, and put them into the Miniftry, who are not alhamed to 
 own or defend the Caufe, being fet for Defence of the Gofpel. 
 
 Theoph. Dear Philagathes, your Narration has been fo far from 
 being painful to my Patience, as you term it, that it is delightful, 
 like the Garden of Eden, or like the Avenue that- leads to the 
 flowery Path, that yields more and more Sweets unto the perfect 
 Day. Surely, as the Baptifts have fuch an Original as the Com- 
 mand of God, the Example of Chrift, the Practice of the Apoftles 
 the Order of the Primitive Churches, then what a happy Peo- 
 ple muft they be. 
 
 Phila. One would be ready to think (oTbeophilus, for it is the 
 beft Caufe, and moft near the primitive Beauty of the Gofpel . 
 but alas ! they are, through Conformity, Want of Zeal and Un. 
 derftanding, in moft of their Churches departed from their pri- 
 mitive Love, and their primitive Order. 
 
 From their primitive Love to Chrift, as the Object of Love, 
 of Life, and of Joy. For if the Holy One of Ifrael is as a 
 Fire and a Flame to any one of his miniftering Servants, and 
 he preaches Chrift in his eftential, perfonal, relative, and meta- 
 phorical Glory, as the Head, the Chief, the Life, and the All 
 in All, leaving nothing out, but make him the Alt ha and 
 Omega, the Beginning and the End, viz. the Glory of God, 
 the Glory of the Saints, the Glory of Love, the Glory of Life, 
 the Glory of Faith, the Glory of Hope, the Glory of Strength, 
 the Glory of Succour, the Glory of Conqueft, the Glory of 
 Vi&ory, the Saint's glorious Inheritance, the glorious Portion, 
 enjoying all in him, and all from him ; as their God, their 
 Glory, and their All : Tho' this Honour have all the Saints, 
 Oh I what has God wrought, yet the poor Baptifts, as well as 
 other Churches, havbg left their firft Love, live now like 
 
 Strangers 
 
( io 5 ) . 
 
 Strarigefs in Ifrael, inftead of Children in their Fathers Houfej 
 tiay, fo dark is their Underftanding, and io weak, being befet 
 with Prejudice, that they cry out againft this as Antominianifm, 
 and why fo, becaule it condems them for their legal Walk, their 
 legal Talk, and ftrips them of their legal Frames for Comfort ; 
 and this they cannot bear, for being taught to go to Heaven by 
 inward Marks and Signs of their Love to Chrift, and Interefb in 
 him, they cannot bear to hear Chrift and the Refurrection from* 
 the Dead, as the living Life, the folid Hope, and continual Com- 
 fort of the Soul : This takes away their inward gods, and what 
 have they more — they give it a bad Name, and cry out againft it 
 as the People of Old did againft Paul, But, like Paul, we fay, 
 fhall we (in, that Grace may abound, God forbid! For, furely, 
 the more I fee of the Glory of the Object that faves me, the more 
 I fhall love him ; and the more I love him, furely the more I fhall 
 obey him, and adore him in all his Commandments and Ordinances^ 
 
 They are likewife much fallen from the primitive Gofpel Loves 
 one to another : The Beauty of the Gofpel is to confide? ch£ ano- 
 ther, to put on; as the Elect of God $ Boiueis of hove ; to be kind 
 sne to another, to be tender hearted, to love as Brethren^ to tonjider 
 6ne another, ai being in the Body ; and, if a Brother is fallen, to tell 
 him alone to rejlore fuch a one in the Spirit of Meeknefs . — For the 
 Fruits of the Spirit is Love; but inftead of which, how often 
 have I heard them exagger a Brother's Fault; and in the Room 
 of binding up the Broken in Heart and reftofing the Feet of the 
 Lame, they have ript open afrefh daily the Wounds of a poor bro- 
 ken-hearted bleeding Backflider. — This I fpeak to their Shame. 
 
 I remember a Cafe once that was not only enough to make 
 Nature to fhudder, but even Nature to diffolve. It was a Chriftian, 
 who being difquieted in his own Mind, under- the Weight of 
 Troubles that fay upon him, went down from Jerufalem to Je~ 
 rico, and there he fell among Thieves, who ftripped and 
 wounded him, and left him as: half dead. At this Time there 
 chanced to come by a Chriftian, noted for the Licence Of his 
 Tongue and the Liberty of his Pen, and having with him a whole 
 Quiver of the Arrows of Death, when he faw the poor Marl 
 ftripped, wounded, and half dead, inftead of pouring in Oil and 
 Wine into his Wounds, he fhot every Arrow from his Quiver 
 into his bleeding Heart, and there he left him, which was not all 
 neither. This, among the Heathens, would have been accounted 
 Cruelty and Barbarifu, but he called it Zeal and thought he did 
 
 P God 
 
( 106 ) 
 
 God good Service. O ! where is the primitive Beauty of Chris- 
 tian Affe&ion, or the Bowels of Love ! 
 
 Another Time a Deacon of a Church, who above all Perfcns 
 fhould have Companion upon the Poor, and efpecially one who 
 had fo many poor diffracted Creatures under his Care, Mr 
 
 jyia n , yet when he faw a Brother in Sorrow, Anguiih, and 
 
 deep Diftrefs, when Jacob was given for a Seafon into the Hands 
 of the Robbers, and Ifracl to the Spoilers, yet he had no more 
 Companion than a foft Adamant, nor no more tender Sympathy 
 for the Affliclion of Jofeph, than a melting Millftone. O ! tell 
 it not in Catb, publiih it not in the Streets of Jljkelon. And 
 whatever was the Caufe of the Affliction, whether God's Sove- 
 reignty, Temptation, Infirmity, or Corruption, it could be no 
 Excufe to them, while they believe that dreadful Idea that God 
 fore-ordained the Being, Exiftence, Afflictions, and fmful Actions 
 of the Creature for his own Glory ; how dared they then be an-> 
 gry with Ephraim who was mourning when they faw, upon their 
 own Principle, the Decrees of God fulfilled for his own Glory. 
 I own I once thought fo as well as them, but now I hate thaC 
 black and dilhonourable Idea of God ; for what is this but mak- 
 ing God the Author of every Evil by decreeing Sin, by fuch a 
 permiffive Decree, as is impoffible for the Creature to prevent 
 Sin, and then to punifh his Creatures for it, which Idea I hate 
 not only becaufe of its Cruelty, but becaufe I am fure it is con- 
 trary to the Nature, Name, Perfection, and Love of that God 
 whom I adore. Can Love decree Enmity ? Can Purity decree 
 Impurity ? Can Holinefs decree Unholinefs ? Do not err, my be- 
 loved Brethren, can the fame Fountain of all Mercy, Grace, 
 Light, and Love, fend forth bitter and fweet Waters ? O ! it is 
 high Time that this dreadful Idea was finally erazed out of the 
 Minds of God's People. Will they never fee that all Good is of 
 Cod, and that all Evil is of the Devil who finned from the Be- 
 ginning ; and that God's Decrees are not Decrees of Sin, but 
 Decrees of punifhing Sin, and of deftroying the Works of Sin 
 by the Death and Refurreclion of Christ, who came to put a- 
 way Sin by the Sacrifice of himfelf ? 
 
 Theoph. But are there not fome Baptift Churches who enjoy 
 the primitive Unity, Harmony, Love, and Tendernefs among 
 themfelves as Chriitians > 
 
 Phila. Though the B apt if Churches are the nearer! to the Beau- 
 ty of the primitive Churches, yet, in this Refpect, they ftand in Need 
 of much Refining and Purification j the old Leaven of Pride con- 
 form- 
 
( io 7 ) 
 
 forming to the World and Anti-chriftian Churches ; in ■Superiority 
 and Tale-bearing among themfelves, and an unforgiving Spirit, 
 wants much to be purged out from among them ; purge ye out 
 the old Leaven ; yet there are fome who have held fall Christ's 
 Name and have not denied the Faith, who are faying, 'walk about 
 Zion arid go round about her, tell the Toiven thereof, mark ye ivell 
 her Bulhvorks that ye may tell it to the Generatio/i following, for 
 Shis God- is our God for ever and ever, and 'will be our Guide unto 
 Death. And among all the Baptijl Churches there are many 
 of the Members who are praying and longing for that happy 
 Time when the Lord lhall revive his -Churches with his own 
 Power, Prefence, and Glory ; when Elders or Biihops fhall be 
 ordained in every City, with faithful Deacons, — fpiritual Mem- 
 bers, — divine Ordinances, — polfeffing a lively Zeal, — Bowels of 
 Love, — a tender Sympathy, — Union of Heart, — Love to the 
 Truth, — a holy Watchful nefs, — a Readinefs to forgive, — a hum- 
 ble Walk, — a filial Fear, — a ready Mind to fhew forth the 
 Praifes of him who has called them out of Darknefs into his 
 marvelous Light ; — and I hope thefe Breathings are the Dawn- 
 ing of a bright Gofpel Day, not only among the Baptijls, but 
 among many Preachers of the Church of England, whom I know 
 enjoy fome bright Beams of the Morning Star fhining among 
 them, who begin to preach and pray fpiritually and evangeli- 
 cally, as did many of their Fore-fathers. 
 
 Theoph. But, Sir, what think you of the Sandemanian Church, 
 who fo frequently reprefent their Church and Practice as perfect 
 according to the Plan of the Scriptures ? 
 
 Phila. That there are many Things among them beautiful, 
 mult in Juftice be acknowledged ; — and that they have had the' 
 Courage to throw away much of the traditional RubbiJJy that (till 
 continues among the Prejlyterian and Independent Churches : 
 They are clear in the Juftification of a Sinner, by the Righteoufnefs 
 and Refurrection of Jesus ; — and many Things are beautiful in 
 their Order in the Houfe of God : But as to their faying their Prac- 
 tice is perfect according to the Plan of the Scriptures, or the Pat- 
 tern of the Jerufalem Church, I wonder they don't Huff} at the 
 Thought, much more at theExpreffion, when they cannot but know 
 that it is well known that they have not {a much as the Spirit of 
 the Gofpel, — the Ordinances of the Gofpel, — nor the Love of the 
 Gofpel among them ; — there is a wretched Spirit of Lightnefs, 
 Levity, and Vanity among them, tho' they are nice as to their 
 Ceremonies and outward Form of Things, — being fond of the 
 
 P 2 Ex- 
 
( io8 ) 
 
 gxa&nefs of the Shadow,-— but as to the Life, the Spirit, the 
 Power of Religion, as it confifteth in full Communion with God, 
 in the Bofom of his Love, — and the Sweets of Appropriation, cry- 
 ing, Abba Father, they are in this Refpecl the greateft Strangers 
 in Ifrael, and the moft ignorant People I know.— They have 
 the fame Enmity againft the full Affurance of Salvation by 
 Chrift, as the Pharifees ever had to the Perfon of Chrift, and 
 fpeak as contemptibly of it, — tho' they are feemingly zealous of 
 Salvation by Chrift with Fears and Tremblings, as tho' there was 
 fome Doubt Of Chrift's Willingnefs and Power, or of their own 
 Right to be fayed ; they worfhip God at a great Diftance, like 
 Strangers in Ifrael, and therefore it is no Wonder that their; 
 •Enmity is £o great againft Paul's full Affurance of Faith, faying, 
 '* who loved me, and gave himfelf for me, I know in whom t 
 jhave believed,' — they are of a dreadful, condemning, cenforious 
 Spirit to others,— much of their Religion confifteth in being zea- 
 , lous for Mint, Tythe Annis and Cummim : I mean like the Pha- 
 rifees, for the Shadow of Things, — thanking God they are not as 
 othors are, * Come not nigh, for I am holier than thou.' This I 
 law lately exemplified by one of their Elders in his ufichriftian. 
 contemptible Carriage to a poor Backflider in Ifrael, even in the 
 very Street of the City, as to the Ordinance of Baptifm they 
 jhave it not. 
 
 It is true they are ready to relieve the afHi&ed Members ; in this 
 they excel their Brethren, and in this they are Praife-worthy ;—- 
 tut yet they are equally as cruel to their poor fallen Brethren, 
 for if they offend twice ? Mercy is no more among them, tell 
 it not in Gath ! 
 
 Theoph. As we are now upon the Subject of zealous Perfons 
 
 for Religion, pray, what think you of Mr Wh -i's Zeal. 
 
 Phila. That Mr Wh d has been a Man remarkable zeal 
 
 Sous for God, and I believe a good Man, yet I think little of all 
 his Zeal and Stir — becaufe it is mixed with fo much Art, and 
 with lb much Ignorance ; mixt with fo much Art, (which is too 
 natural to him) to raife the Paftions of the People by his Rhap. 
 fidie's, feeming Raptures and Extafies — and the poor People are 
 carried away with him, as tho* they were drinking the Wine of 
 the Kingdom, — thinking it is' all heavenly Rapture in the dear 
 Man, when there is often no more Fire of Love in his Heart 
 than there is in a Mil/lone, for it is what is natural to him, 
 and he much improves it ; for if he fails by Attitudes of Body 
 and feeming Raptures of Mind — then W tell his People fuch 
 H Train of pretty Stories, what Paul calls Old Wives Fables, 
 
 • ' '" many 
 
( lop J 
 
 jgiany of them very moving to the Paffions, — fome of them very 
 tragical ; what is this but a. zealous art to move upon the Paf- 
 fions of the People, while their Underftanding in the Gofpel is 
 exceeding dark, as is too evident by converting with them. 
 
 It was a lhrewd Observation of one of his Hearers (when he 
 •was in the Country a preaching) one Man faid to the other, 
 
 * Well, how did you like Mr Wh td's preaching ?' Well, 
 
 fays the Other, f I believe the Man could preach, if he would 
 
 * ftay a few Days firft, but as it is, he goes about fo much — and 
 f gets fo many Tales and Stories to tell, that the Man can- 
 f not go on.' Let him fee Titus ii, 7, 8. 
 
 And what is it buc zealous Art, to be conformable as a Dif- 
 fenter at one End of the Town, — and conformable as a Church- 
 man at the Other ; tho' by the Way let him remember that as 
 a Di /Tenter he got his Tottenham Court Liberty,— but if the Lord 
 be God let him follow him, and if Baat be God then follow him, 
 for it is a Shame for a Teacher in. lfrael to halt thus between t<wo 
 Opinions, 
 
 Tho' I believe that there is fome good Thing in Mr Wh d 
 
 to the Lord God of lfrael, yet how often has he afflicted my 
 Soul by fo ignqrantly (bare with the Expreffion, for there is no- 
 thing like Plainnefs and Honefty) I fay fo ignorantly, for is it not 
 Ignorance in the higheft Degree for him to fay to the People, 
 ,* Here I offer you Chrift, here take him, take him now, take him 
 4 To-night, or elfe you may be damned before the Morning.'— *■ 
 What can he mean by i'uch ignorant Stuff? Is Chrift at his Dif- 
 pofal, or at the Creatures Power to receive, — or is the Salva^ : .\ 
 of the Soul limited to a Night or an Hour? Where are his 
 Thoughts of Ele&ion and everlasting Love ; did Paul ever 
 preach after this Manner, does he not fay, f We preach Chrift 
 crucified to the Je<ws a (fumbling Block, and to the Greeks 
 Foolifhnefs; but unto them that are faved, Chrift, the Power of 
 God, and Chrift, the Wifdom of God; — the Power of God in 
 communicating and giving the Bleffings of his Love; — and the 
 Wifdom of God refpecling the Time when, and the Manner 
 how the Bleffings fhall be received, and not left to the Crea- 
 ture to offer them and mock the People with what they have 
 pot to give, nor the Creature any Power to receive. 
 
 r Mr Wh d is a Man of much Zeal, but his Underftand- 
 
 jng in the great Things of God is but fmall, and much I think 
 departed from the former Stedfaftnefs he enjoyed, when he 
 wrote his Letter to Mr Wejlsy on the Beauties and Bleffings of 
 
 etecT> 
 
( no ) 
 
 electing Love, Jn which I am at a Lofs to fay whether Faithful* 
 nefs or Affection, Truth or Zeal fhines molt bright. I could wifh 
 that the fame Harmony, Zeal, Truth, Affection, and Confnten- 
 cy run through his Sermons, but alas ! it does not, he is afraid it 
 will preach his People away, and he has too much art to main- 
 tain his Popularity, — had he more Humility, — more Familiarity, 
 more feeling Sympathy, and Readinefs to relieve thofe who are 
 inTDiftrefs, without that prieftly Pride, and thofe worthlefs For- 
 malities of Accefs, he would be more Praife-worthy. 
 
 Theoph. What think you, Sir, of Mr W y, who is re. 
 
 markable for his Humility, Freedom of Accefs, Greatnefs of 
 Zeal, and being more abundantly in Labours than them all. 
 
 Phila. Here I would be exceeding tender, and exprefs my 
 Thoughts with much Sympathy and Affection, while they are 
 connected with Plainnefs and Sincerity, leaft I ihould make the 
 Hearts of thofe fad whom God would not have fad ; for I believe 
 that Mr Wejley has many godly Preachers under his Care, and 
 many weak gracious Souls among his Societies, but they are exceed- 
 ing weak in the Faith, and very dark in the Gofpel ; — thefe are to 
 be pitied and prayed for, and that their Knowledge of Chrift may 
 be encreafed, their Faith in him ftrengthened, that their Love 
 may be enflamed, that their Freedom may be enjoyed, that their 
 Privileges may be believed, that their Comforts may be en- 
 creafed, that they may be no longer Strangers in Ifrael. I lhall 
 ufe Plainnefs of Speech, not with a Spirit to offend them, but 
 with a Spirit of Love to them, and Concern for them, for my 
 Heart's Defire and Prayer to God is that they may be faved from 
 their prefent Bondage and Darknefs. 
 
 My Thoughts of Mr Wejley as a Gentleman, and as a Scholar 
 are very refpectable, and what I believe he is worthy of, — that 
 he is a Man of furprizing Parts, a great Hiftorian, and is as en- 
 terprizing as he is great, his natural Temper is warm ; and his 
 Genius taking a Turn for Religion, he has been like the 
 Pharifees of old, very zealous, being in Labours more abun- 
 dant; comparing, like them, both Sea and Land to make 
 Profelites, and much Good I believe he has done by Way of 
 Order an Oeconomy among the People ; that he has civi- 
 lized many Hundreds, if not Thoufands in the Kingdom, 
 and brought them into a very orderly and regular Way 
 of Living, in which Refpect they are become better Sub- 
 jects, better Matters, better Neighbours, and better Servants : — 
 in this Refpect I believe Mr Wejley has done a great Deal of 
 
 Good 
 
{ «'* ) 
 
 Good,— but as to Mr Wejley being a Chriftian, I dare not, Theo* 
 philus, attempt to deceive him or you in thinking fo. 
 
 Teeoph. O Sir ! What, Mr Wejley not a Chriftian ? What, a 
 Man of fuch Labour and fuch univerfal Love not a Chriftian ? 
 O ! Sir. 
 
 Phila. Dear Theophilus, let not your Zeal, like the Zeal of 
 many, carry you to an Extreme ; for do you not know, that, 
 that Charity that is not grounded upon Truth is not Charity, 
 but a Delufion, and therefore miftake me not ; here I do 
 not fay but that there are many well meaning weak Preachers 
 under Mr Wejley's Care, and many weak, dark and ignorant 
 Chriftians among his Societies, — but as to Mr Wejley, by all the 
 Sermons he has preached, and by all the Writings he has wrote, 
 if we compare one Part with the other faithfully, I fee no Scrip- 
 ture Ground to believe that he is a real Chriftian, or a true 
 Lover of Chrift, and Salvation alone in his Name. — I don't fay 
 that Mr Wejley may not be faved, — God only knows what Turn 
 of Heart his Grace may give him ; but this I fay, nay I will af- 
 firm and maintain it from the Word of God (and let him deny 
 it if he dares) that if the Scriptures be true, it is impoffible for 
 him to be faved in the State he is in, or upon all he has done, 
 or upon the Faith he has confeifed to the World. 
 
 Theoph. O Sir ! what ! a Man that has done fo much Good, 
 and fo many great Things in Christ's Name, not faved ? 
 
 Phila. Dear Theophilus, his doing many great Things in 
 Christ's Name, is no real Evidence at all of his being in a 
 faved State ; Lord! Lord! have <ive not prophejied in thy Name, 
 and in thy Name done many 'wondrous Works, and yet not in a 
 fafe State ? Were not the Pharifees of old as religious as Mr 
 Wejley ? Were they not for Fadings and Praying as well as him ? 
 Were they not as honeft Men as Mr Wejley ? Did they not pay 
 Tithe of all they poflefled ? Were they not as zealous as Mr Wef- 
 ley ; for did they not, like him, compafs Sea and Land to make 
 Profelytes? And what does Paul fay of them with all their Zeal, 
 but as Strangers to God, and unacquainted with the true Way 
 of Salvation ? Rom. x. 3. / bare them Record that they have Zeal 
 for God, hut not according to Knowledge, going about to eflablif} a 
 Right eoufnefs of their own. Having not fubmitted themfelves to 
 the Righteoufnefs of God, and therefore what was all their 
 Pharijaical Religion but a pious Way to Hell? And what is Mr 
 Wefey's more then theirs of whom Chrift fays, I know you (not with- 
 (binding all their Zeal) that ye have nut the Love of God in you. 
 For my Part, Theophilus, I am aftonifhed (and am not amamed 
 
 to 
 
( 112 ) 
 
 to declare it) how you, or any other Soul, whofe Hopes && 
 built purely and alone upon the Perfon, Righteoufnefs, and Blood 
 of Jesus for Salvation, can be lb deceived, or rather (pardon 
 my Freedom) fo unfaithful to Mr Wejley or to his People, as to 
 think he can poffibly be faved upon his own Principles ; for is 
 there any one Truth, I repeat it, I fay any one fmgle Truth in 
 the Word of God, that Salvation is grounded upon that he be- 
 lieves ? I call upon him, or any of his, to anfwer me in this if 
 they can. I am too well acquainted with Mr Wejley''?, Preachinrr 
 and Principles to recede from what I fay •, fo far from receding, 
 that I affirm Mr Wejley is fo far from believing the Truth, that 
 there is not one fingte Truth upon which Salvation depends, but 
 he with the utmoft^/7 and Enmity now oppoieth ; infomuch, that 
 I queftion if there ever was a greater Enemy to the Glory of God, 
 the Glory of his fovereign Grace, and the true Comfort of poor 
 Souls ever fince the World began, except it was Pelogias, dr- 
 ininias., or John Goodwin his Forefather ; fo if a Pelagian or an 
 Armenian, or a felf -righteous Pharifee can be faved, then may Mr 
 John IVeJley have Hope, but not elfe j for it is written, He that 
 believeth not Jloall be da??ined 
 
 Theoph. Sir, you aftoniih me ! 
 
 Phila. Sir, it may be I do a'ftonifh you and fome others at 
 the firft View, but why it fbrould aftoniih you or any other I am 
 amazed. Let Mr Wejley be his own Judge ; what would he de- 
 fire more ; Let his own Writmgs prove whether what I have 
 faid is not true. I have faid there is no Hope that Mr Wejlej 
 can be faved upon his own Principles, and this I fpeak out of 
 Love to him ; and my Reafon is this, becaufe there is not a 
 Truth upon which Salvation depends but he oppofes with the 
 greateft Art and Enmity : Let us therefore come clofe to the 
 Point, does not Salvation depend upon God's everlafting or elect- 
 ing Love to the Object ? Eph. i. i, 2, 3. 
 
 Theoph. Yes, fure, for the Apoftle fays, Chofen in him, before 
 the Foundation of the World* Eletl according to the Fore-knoivledge 
 of God. — Nor can I fee how any Soul can be faved, unlefs it be 
 loved with electing everlafting Love, J<t. xxxi. 3. 
 
 Phila. Well then if this be the Cafe then Mr Wejley has no 
 juft Ground to expect to be faved, — for it is well known (and 1 
 will defy any to prove a like Example) that there ever was a 
 Man upon the Earth that hated and oppofed everlafting Love, 
 and abfolute Election as Mr Wejley has, calling it (to frighten 
 poor Souls from embracing it) by the blackeft and moft blafphe- 
 mous Names that he could think of, — as the Doclrine ol Hell, — 
 
 the 
 
( "3 ) 
 
 the Decree of Molech, fee his blafphemous Poem on God's ever- 
 lafting Love; — now can a Man have any Enjoyment of that 
 Love that he has fuch an Enmity againft ? 
 
 Tbeoph. What in Life can fill his Mind with fuch Bittecnefs 
 againft the Glory of the Bible ; againft a Doctrine fo rich, fo 
 fweet, and fo comfortable to the Children of God. 
 
 Phiia. It muft furely be for Want of a fpiritual Underftanding 
 in the Scriptures, or the Enmity of his corrupt Nature, or his Un- 
 acquaintednefs with the Principles of thofe who hold eleiangLove, 
 thinking, as he miftakenly fays, that abfolute Election cannot be 
 held without the Decree of Sin and Reprobation, — when we be- 
 lieve that electing Love has no more Connection with Reproba- 
 tion—than the Laws of England has with the Laws of France, 
 and as to the Decree of Sin, that falls upon himfelf, we be. 
 lieve no fuch horrible Doctrine. — You wonder, Tkeophilus, 
 what can fill his Mind with fuch Enmity to God's electing Love, 
 which is the Ground of all our Hope, and from whence fprings 
 our Regeneration, Redemption, and Salvation. — Then I afk 
 you what you do think of the Continuation of his Enmity 
 againft this Doctrine for more than thirty Years, for he often 
 ipeaks with the fame Bitternefs and Bialphemy againft it as 
 ever, for he calls i,t an Act fit for a Turk, fee hisPrefervative, Page 
 225J and has taught many of his poor ignorant Preachers, who 
 are to be pitied^ to do the fame ; does not this befpeak him not 
 only a Stranger in Ifrael, but that he is in an unregenerate 
 State, as it is written, The Carnal Mind is at Enmity againji 
 God. 
 
 Thcoph. But does not Mr Wejley own Election in no Senfe ? 
 
 Phi/a. Yes, in a moft cruel Senfe, (with all his Love) for it is 
 in a Senfe that not a fmgle Soul can be faved by it, fee his 
 Prefervative, Page. 180, — where he tells you, * That God from 
 , the Foundation of the World foreknew all Men, believing or 
 . not believing: ; and according to his Foreknowledge he chofe or 
 c elected all obedient Believers, as fuch to Salvation,— and re- 
 * fufed or reprobated all dilbbedient Unbelievers, as fuch, to 
 c Damnation.'— Now upon the Foundation of this Confeffion of 
 Faith not one fmgle Soul can ever be faved, for you fee that he 
 makes our Obedience the Caufe as fuch of God's electing or 
 choofmg of us to Salvation ; — but if there be no fuch Caufe, 
 then confequently there can be no fuch Effect ; and therefore 
 upon this unfcriptural Arminian Scheme of Mr Wejleys not a 
 Soul can be faved, — Let us go to the Law, and to the Tejlimwy. 
 
 Q_ And 
 
( *** ) 
 
 And m the firft Place we will fuppofe with many greater Men hi 
 Ifrael than Mr WeJIey, that God chofe his People in their Per- 
 fection of Innocency and Creaturefhip prior to their Fall in Adam* 
 — then their Obedience of Faith in Christ, could not benecef- 
 fary as a Caufe to be feen in them, why they mould be chofen ; 
 for in Senfe they were not Sinners any more than the Angels in 
 Heaven are, therefore ftood in no Need of a Saviour; and in this 
 Senfe Mr We fiefs Hope of Salvation ceafes. 
 
 ■zdly, Let us fuppofe that God chofe his People in the Fall, 
 (which, by the Way, is not agreeable to Truth;) however upon 
 this Foundation he maintains and abides by it, that our Obedi- 
 ence as fuch is' the Caufe of our being chofen to Salvation, 
 which is contrary to Truth — to Scripture — and to Experience. 
 •^—Contrary to Truth, for there is no fuch Thing as Faith in 
 Christ and Obedience to him, as we ftand in Relation to A- 
 dam ; — for as we ftand in Relation to Adam as our firft Parent- 
 —our federal Head — our Root and Reprefentative of Nature 
 he finned ; then from Union of Nature, we all became Sinners, 
 receiving Enmity from his Enmity, Darknefs of Mind from his 
 Darknefs, Difobedience from his Difobedience, Corruption from 
 his Corruption, and all as the Fruit of Union to him as our 
 firft Parent ; — therefore in this View God could not forefee any 
 Thing in us but Sin, confidered under the Fall from the firft to 
 the laft View of it, as God himfelf teftifies, Gen. vi. 5. And God 
 fa<w that the Wickednefs of Man 'was great in the Earth, amd that c- 
 very Imagination of the Thoughts of his Heart 'were Evil and that 
 continually. This is the Reverfe of feeing Faith or Obedience in 
 them, as the Caufe of his chufing them. Likewife fee what 
 View God takes of his People as fallen, Ezek. xvi. 1, 2, 3. whe- 
 ther there appears any fuch Thing as fore-viewed Obedience in 
 them, to move him to chufe them, judge you again, take a 
 View of Man in his actual Exiftence ; behold, fays David (one 
 whom God chofe) / 'was Jloapen in Iniquity, if fo, then not in 
 Faith and Obedience. And fays Paul, It is 'written there is 
 none Righteous, no, not one ! There is none that doeth Good, no, 
 not one ! And yet Mr Wefley fays that their Faith and Obedience 
 as fuch is the Caufe of God's chufing them, when you fee that 
 in Adam, in their Birth, and in their open Being, the Scripture 
 concludes them alt under Sin Rom. iii. 9. And therefore to fay 
 that our Obedience is the Caufe of God's chufing us to Salvation 
 is, plain Englilh, a Lie, and no Lie is of the Truth. — Befides, it 
 is contrary to theexprefs Teftimony of Heaven, Rom. ix. 11. For 
 
 the- 
 
( 5 15 ) 
 
 the Children being not yet horn, neither having done any Good cr 
 Evil, that the Purpofe of God according to Election might Jland, 
 not of Works — Nay, but fays Mr IVeJley, it is of Works and purely 
 as fuch as obedient Believers that God chufes themt-e Salvation ; but 
 fays Paul, It is not of Works, neither good Works nor bad Works, 
 but an Act of fove-reign Grace without any Motive in the Crea- 
 ture, or taken, from the Creature, either good or bad; not of 
 Works fays Paul, leaf any Man boajl, nay, but fays John Wefley - 
 
 f it is of Works of Obedience, as fuch, that is the Caufe,' but 
 
 whether it be Right in the Sight of God to obey Men more 
 than God, judge ye.— Likewife, it is contrary to the Experi- 
 ence of all I ever knew, for I never found any One fo bold,— ex- 
 cept Mr John Wefley, as to dare to fay that God forefaw how 
 obedient they would be, and therefore chofe them to Salvation 
 — nor do know any that will venture their Salvation upon it, 
 except Mr Wefley, and let himfelf be weigh'd in the Balance of 
 the Sanctuary ; let all his Obedience be put in one Scale, and 
 his Difobedience to God in another, — I fear he would find the 
 wrong Scale turn up, — and that he would find Tekel written. 
 Thou art weighed, and art found wanting. For upon his own 
 Principle if God chofe us upon the Foundation of our Obedience, 
 and refufe us upon the Foundation of our Difobedience, then 
 confequently he having more Difobedience than Obedience, 
 then upon his own Arminian Bottom he has no Chance of being 
 faved at all, or at leaft no more than the Pharifees had, — for is 
 he in any Wife better than they ; no, in no Wife. 
 
 Likewife Mr Wefley fays, Prefervative, Page 160, * That 
 1 God predeftinates or fore-appoints all difobedient Unbelievers 
 f to Damnation.' 
 
 O Theophilus ! it is happy for you and I that there is in this 
 Refpect, a Lie in his right Hand, for if this was a Truth, what* 
 muft have become of your Soul and mine, and indeed of every 
 Soul upon the Earth ; for are we not by Nature difobedientj, 
 Enemies in our Minds by wicked Works, and has not God con- 
 cluded us all in Unbelief And if God had, as Mr Wefley fays, 
 fore-appointed all difobedient Unbelievers to Damnation, then 
 what muft have become of us all, — for nothing can alter his Ap- 
 pointments, for his Counfels and Appointments, fays the Scrip- 
 ture, fm 11 Jland, and what he defireth that he doth. Then Da- 
 vid what muft have become of thee ; — then Solomon what muft 
 have become of thee-; — Manaffeh what muft have become of 
 thee;—- or Peter what would have become of thee; — or Paul 
 
 Q^2 what' 
 
( n<$ ) 
 
 what muft have become of thee ; for all thefe by Nature were 
 difobedient Unbelievers, till God changed their Hearts ; and 
 how comes it, if this is true as Mr Wefley fays, that the Ephe- 
 ftans were not all damned, for they were all difobedient Unbe- 
 lievers, called particularly the Children of Difobedience, Epb. ii. 
 2. How was it then (if Mr Wefley fpeaks Truth) that they 
 were not damned, did God change his Mind, appoint one Thing 
 a nd then fuifer another Thing to come to pafs, that cannot be, 
 for he is of one Mind, and none can turn him : Well then, to be 
 plain, if God be true, Mr Wefley muft be a Liar, when he fays, 
 « That God has fore-appointed and has predeftinated every difo- 
 « bedient Unbeliever to Damnation.' When the Apoftle flares 
 him in the Face and fays, i Thefl'. v. 8, God hath not appointed 
 us to Wrath, hut to obtain Salvation by our Lord Jefus Chrifl, 
 who were by Nature Children of Difobedience, Worfhippers of. 
 Idols ; among whom, fays the Apoftle, ive all had our Conyerfa- 
 tion in Times pajl, in the Lufll of our Flejb, fulfilling the Dejires of 
 the Fleflj and of the Mind. What greater Difobedience than 
 this can there poffibly be, and according to Mr Wefley' % Doctrine 
 there remained no Hope for them, — and indeed every poor Sin- 
 ner who is now in a State of Unbelief and Difobedience, muft, 
 jf Mr Wefley fpeaks Truth, be loft ; for according to his own 
 Words and Ideas of Predeftination, ' God has afore prepared 
 « them all to Damnation.' O cruel Idea, — and fhocking Repre . 
 fentation of the God of Love whom we adore, yet this is the 
 Man that has run up and down the World for thefe thirty Years 
 crying out againft the Doctrine of abiolute Predeftination as 
 a cruel Doctrine, — when of all the Preachers I ever heard, and 
 of all the Writers I ever read, I never found, and I defy 
 nny one to find fuch another cruel and fevere Predeftinarian as 
 Mr John 'Wefley is. John Calvin, Martin Luther, Malanclon, and 
 Bucer were ftrong Predeftinarians, and fome Exprefl]ons in their 
 [Writings rather harfh, — but John Wefley exceeds then! all, as far 
 as a Sun exceeds a Candle, or a Man of War a Cock-boat, for 
 John Wefley fays, (I don't change his Words) ' that God choofes 
 * or elects all obedient Believers to Salvation,' making their O- 
 bedience'the moving Caufe of God's Choice ; for he adds, « It is 
 < a Caufe without which God elects none to Glory.' Now, it 
 happens, that there never was any obedient Believers, either in 
 Adam, or in their Birth, or in their Life for God to choofe, for 
 in Adam they were Sinners like him in their Birth ; or being 
 
 brought 
 
( »7 ) 
 
 brought forth in Iniquity, in their Lives, Children of ' Difoledience, 
 Eph. ii. 2. None righteous, no, not one. And therefore accord- 
 ing to Mr We/ley's Arminian Idea of Election, not one Sinner 
 could be chofen, nor one Sou] faved, nor he himfelf can have 
 no Hope upon this Bottom according to the Scriptures. 
 
 Theoph. But, Sir, are there not obedient, Believers ? 
 
 Phi/a. Yes, Sir, ble/Ted be God ! a Number that no Man can 
 number out of every Kindred, Tongue, People, and Language ; 
 but, fure, Theophilus, you cannot but fee the wide Difference 
 that there is' between God loving an Object, and then communi- 
 cating his Love to the Heart of the Object, to engage and draw 
 the Object to Obedience, then to love and ehoofe the Object for 
 fore-feen Obedience when there was none ? In the one God loves 
 the Object, and as the Fruit of his Love, gives the Object 
 the Bleflmgs of the Covenant to make it obedient to him ; or 
 as the Fruit of his own Pleafure he loves the Object, choofes it, 
 bleffes it, writes the Law of his own Love in the Object's Heart, 
 then as the Fruit and Power of this Love the Object cannot but 
 be obedient ; whereas God cannot love or fore-appoint one fmgle 
 Soul to Glory for its fore-feen Obedience, becaufe it has none, fee 
 2 Tim. i. 9. till God gives it them, and furely his Gifts are the 
 Fruits of his Love and not the Ca'iife, Rom. ix. u. Be- 
 fides, this Idea of Mr We/ley pleafes the Pharifaical Pride of the 
 Creature, that God has chofen him for being better and more 
 obedient than another, it deftroys the Glory of divine Grace, it 
 robs God of his Honour, and the Gofpei of-eyery Truth. — 
 Hold ! where am I going ? Did I fay it does all this ? Nay, but 
 it does none of this, becaufe there is no Truth in what Mr Wef- 
 ley has faid ; and I defy him to prove it. Let God be true, who 
 has faid, Not for thy Right eoufnefs, or the Uprightnefs of thine 
 Heart ; — not by Works of Right eoufnefs nvhich <we have done, Titus 
 iil.'j. — not according to our Works, 2 Tim. i. 9. — not of Works 
 leaf any Man boafl, but Mr Wefey fays it is, therefore I may 
 venture to fay to him in Scripture Language, What fhall be done 
 unto thee, 0, thou lying Tongue / 
 
 Theoph. Sir, wherein does Mr Wefley appear to be a greater or 
 a more harlh Predeftinarian than John Calvin ? 
 
 Phila. By far ; for Mr Calvin only fays, that God did 
 ehoofe and abfolutely fore-appoint his Elect to Glory, with- 
 out confidering them as obedient or difobedient, but as the Ob- 
 jects of his Love, and from this Love he fore-appoints Means 
 
 fuL 
 
( »8 ) 
 
 fultable to bring them to and to give them the Bleffings of the 
 Means to bring them to the Glory ; — and the Means which God 
 has fore-apppointed is Christ in his Perfon and Glory, as the 
 Foundation of our Faith, the Sandtification of the Spirit in 
 Christ as our Meetnefs, and the Belief of the Gofpel as the 
 Truth of it agreeable to the Apoftle's Definition, God hath 
 chofen us to Salvation through Sanctification of the Spirit and the 
 Belief of the Truth. Here you fee the Means that God has fore- 
 appointed and given to bring his Elect to Glory, Salvation is 
 the End given ; Sanctification in the Perfon and Death pf 
 Christ, by the Spirit of God is the Blefilng given to them, to 
 give them a Knowledge of this Glory, and to prepare them for 
 the Enjoyment or it. Faith in the Gofpel is given them to be- 
 lieve the Truth of it, and to evidence their Love of it. Now in 
 John Calvin's Way of Salvation by Predeftination or Election, 
 there is the Beauty of Truth, the Propriety of the Gofpel, the 
 Profperity of the Soul, and a Doctrine fweet and comfortable as 
 the feventeenth Article of the Church of England fays. 
 
 Whereas as John Wejley fays, Prefervative, p. 180, ' That God 
 « predeftinates or fore-appoints all difobedient Unbelievers to 
 'Damnation;' nay he adds, which is more fhocking, and the 
 molt cruel Doctrine I ever heard drop from the Lips, or Pen of 
 any Man ; — his Words are thefe : That God, from his Fore-know- 
 ledge, refufed cr reprobated all difobedient Unbelievers as fuch to 
 Da?nnation. I then afk him folemnly, Who then fliall he faved? 
 If he fay, thofe whom God gives Faith to believe the Gofpel, — 
 why, this proves that they were not as Unbelievers appointed to 
 Damnation, but appointed, though they were Unbelievers to 
 become Believers, and be faved by divine Grace ; — but, if he 
 fays, agreeable to his Pelagian Principle, thofe fhall be faved, - 
 that improve the Grace that God has given them. — What difap- 
 point God — has not Mr Wefley told us that all Unbelievers as 
 fuch are fore-appointed to Damnation; fo that you fee that G d 
 mud be (according to Mr fVefle/s Opinion) miftaken, or the 
 Sinner cannot be faved. O cruel Doctrine ! Is this his loving 
 Heart — his univerfal Love to Mankind. — Oh ! poor deluded 
 Souls ; what ! does their Salvation depend upon their improving 
 Grace. When they have none to improve, can they improve 
 •what they have not got? Can they reap where God has not fo\vn, 
 or gather where he has not ftrawed, and yet be damned if they 
 they do it not ? .0 ! cruel Doctrine : O I what a cruel Teacher 
 art thou. Is not this the very Vein of all his Preaching, the very 
 
 Sub- 
 
( n9 ) 
 
 Subftance of all his Writings ? Yet he cries out againft others wh© 
 hold Predeftination, in a Gofpel Senfe, as full of Comfort to a poor 
 Sinner, and prejudices his People againft thofe who hold it ; — 
 whilft he himfelf holds it in fuch a cruel Senfe as to aftirm, that 
 God has reprobated alt Unbelievers as fuch to Damnation, If this 
 is the Cafe, then where is God's univerfal Love to every Object 
 alike, as he talks fo much of; blufh, Mr Wefley, for Shame : 
 For what has God prepared Chrift to fave, his Blood to pardon, 
 his Righteoufnefs to juftify, his Spirit to fancfify, his Power to 
 redeem Sinners, and his Gofpel to declare it ? And yet has God 
 fore-ordained every Unbeliever, as fuch, to be damned, — is 
 this the Gofpel of Chrift, God forbid! For is not Chrift as 
 much engaged to fave the Souls of Unbelievers from their Un- 
 belief, by giving them Faith, as he was to fave Mary Magdalen, 
 
 or the Thief upon the Crofs. Sure Mr We/ley, nor his 
 
 Preachers, nor his People, will ever dare again to be-- 
 tray their Ignorance, or expofe their Prejudice by crying out 
 againft thofe who hold Predeftination, according to the Gofpel, 
 in the Comforts of it ; declaring that it provides Salvation for 
 the Enjoyment of the Object; — that it has provided Chrift to 
 fave the Soul from Wrath ; — his Blood to pardon it, his Righte- 
 oufnefs to juftify it, his Spirit to fanctify it, — and his Power to 
 keep it fafe to Salvation; in a Word, every Bleffing of the Co- 
 venant, every Promife in the Volume of the Book to comfort 
 and engage it to .Love, Obedience, Praife, and Thankfulnefs, 
 — having, fays the Apoftle, predejlinated us to the Adoption cf 
 Children to himfelf, (not according to our Obedience J but the good 
 Plea fur e of his Will ; to the Praife of the Glory of his Grace (not 
 eur Obedience} 'wherein he has made us accepted in the Beloved, 
 Eph. i. 5. 6. 
 
 Theoph. But does not Mr Wefley tell us in his Preferyative, 
 Page 181, ' That Faith in Chrift producing Obedience to him is 
 < a Caufe without which God elec"teth none to Glory.' 
 
 Phila. Mr Wefley has not only mentioned our Obedence as the 
 Caufe of our Glory, but in the fame Page and the two next, has 
 by a Number of fophiftical Syllogifms (which is an unfair Way 
 of reafoning Things, too natural to him) darkening our Minds 
 with Clouds of Caufes ; while they are all Effects of the Love of 
 God, and not the Caufe of it, which he mentions; befides, let 
 him be told, that the Perfon of Chrift, the Death of Chrifi, 
 the Gift of the Spirit, the Preaching of the Gofpel, — and Faith 
 and Obedience, that they are no Caufes of the Love of God, — 
 
 but 
 
( 120 ) 
 
 but the Happy Fruits, Gifts or Effects of it, John iif. 16. Tho« 
 lie has the AfTurance to come forth, like the Arminian, Cham- 
 pion of the uncircumcifed Philifiians, and to defy the Armies of 
 the living God, by faying, Page 183, ' Our obeying Chrijl is 
 • the Caufe of his giving us eternal Life.' Tho' Paul has faid, 
 It is not of Works, for if it be of Works than it is no mors of Grace. 
 But it feems Mr Wefley does not mind much what Paul fays. — 
 However let us keep to the Point. ' If our obeying Chrift is the 
 « Caufe of his giving us eternal Life.* Then I afk what Kind of 
 Obedience will be fufficient for eternal Life; for I would fain en- 
 joy eternal Life ; if it be faid perfed? Obedience, then I have no 
 Hope, for I have not a perfect Nature, and therefore cannot yield 
 a perfect Obedience ; therefore his Doctrine leaves me no Hope of 
 eternal Life nor Mr Wejley either, for he was born in Sin, and 
 when he was ten Years old he was a great Sinner; for he tells us 
 in his Journal he had then finned away the Grace he had received 
 in his Baptifm ; and it is well known, in a greater or lefs De- 
 gree, that he has been a Tranfgreflbr ever fmce to the prefent 
 Time, for we have alljinned and come floor t of the Glory of God ; and 
 in many Things nve all offend as well as Mr Wejley ; but then we 
 dare not venture oar Hope for eternal Life where Mr Wejley 
 ventures his. Our Hope is fixed for eternal Life upon the Gift 
 of God, through the perfect Obedience of the Perfon, and per- 
 fect Attonement of the Blood of Jesus, as it is written, The Gift 
 of God is eternal Life through Jesus Christ our Lord, Rom. vi. 
 23. whereas Mr Wejley fixes his Hope upon his Obedience, and 
 fays (to fpeak in the fingular Number) 4 That his Obedience is 
 « the Caufe why Christ gives him eternal Life;' and what 
 Hope is this but the Hope of the Hypocrite, or, at bed, the 
 Hope of the Pharifee, like the Houfe that is built upon the 
 Sands ? And what is this but deceiving Souls and paving, by 
 perverting the Scriptures, a devout Way to Hell for them ? For 
 had this been the Cafe, that our Obedience is the Caufe of 
 Christ giving us eternal Life, how did the Thief upon the Crofs 
 get to Heaven ? What ! did he get the Effect without the Caufe? 
 O, happy* Thief ! We fee then it is pofhble to have eter- 
 nal Life without Mr Wefey's Caufe of it, but I do not know ei- 
 ther if we take Mr Wejley Comment ; for it is but a few Years 
 ago that he told a very public Auditory, that if we thought that 
 when Christ faid unto the Thief upon the Crofs This Day fl?alt 
 thou be with me in Paradife, that he was in Heaven we were mif- 
 ken, for he was only in a State of Purgation ; poor Man ! per- 
 haps 
 
( m ) 
 
 haps lie is there ftill ; for if our obeying Christ is the Caufe 
 of his giving us eternal Life, how much Purgation may be ne- 
 ceflary where there was the Want of this Obedience who can 
 tell ? ' Ah, Sir ! you had like to have put your Head too far 
 « here ; you had like to have fully difcovered whofe Mother's 
 « Son you are ; this would not do here though it might have done 
 « well in the City of Rome. You know, or if you know not I know, 
 « that many of your own People walked no more with you after 
 •* this, though you had the Art, not to fay Aflurance, very 
 « lately upon the very fame Spot of Ground, and to many of the 
 * fame People, more than hint at the fame Purgatory, Purga- 
 V tion Doctrine.' Again, ihall I remind you of what you faid, 
 methinks I hear you fay, It is enough, and well it may be 
 enough, when we turn our Eye and fee what you have faid in. 
 your Sermon upon the Scripture Way of Salvation, Page 13 
 and 14, where you fay, ' that Repentance is neceflary to our 
 « Juftification, which if we willingly neglect we cannot reafona- 
 « bly expect to be juftified at all.' Ah ! what a dry worthlefs 
 PopiJJj Doctrine is here ; what ! is my Repentance — my Fears — 
 my Sorrows neceffary to fave my Soul — to blot out my Sins — to 
 make my Peace with God ? Ah ! but what, if I have no Repen- 
 tance, what rauft I do then ? Let us fee if we can be faved by 
 the Doctrine of the Church of Rome or no ? What if I have no 
 Heart to repent, nor no Will to repent, what muit I do then ? 
 ■ — You muft ftrive — what ! againft my Will, that is hard Work 
 too? What, and my Juftification depend upon it, that is harder 
 ftill ? and yet Mr Wesley tells me, that if I willingly neglect it I 
 cannot expect to ht juftified at all ; but, alas ! Sir, if 1 have no 
 Will, what muft I do then ? What ! no Hope ? Ah, cruel Doc- 
 trine ! and well it may, for it comes from a cruel Church, info- 
 much, that I muft go to Hell, for all the Comfort it provides 
 for me, it makes me think, Sir, of that unjuft Refledtion you 
 charged dear Mr Hervey with, where you lay, « What ! muft 
 « I be fent to Hell becaufe I cannot reach Heaven with my 
 'Hands?' Why, Sir, you fee, according to your Doctrine, we 
 muft. Is this not cruel ? Yet this is the Doctrine you have taught 
 me and many Thoufands more. 
 
 But from the Scriptures I have been taught that God gives 
 me Grace, Willingnefs, and Repentance, not as neceffary to my 
 Juftification or to my being received into his Favour, but as the 
 Fruit of his Favour and Love to me ; therefore upon this Bot- 
 tom there is a fure Hope of being faved, but upon your's there is 
 
 R none s 
 
( M* ) 
 
 none : For you have ventured — nay, dared to add, In the farr*e 
 Page, * That both Repentance, and Fruits meet for Repen- 
 
 * tance, are, in fome Senfe, neceffary to Justification.' Why, 
 Sir, it would be juft as comfortable to us to tells us that it is, in 
 fome Senfe, neceffary for us to go up to the third Heavent to fee 
 Paul there ; or for you to go to the poor confined condemned 
 Malefactors in their doleful Cells — and tell them that you have 
 an univerfal Love to them — that your Bowels yearn over them, 
 and that it is, in fome Senfe, neceffary. — You need tell them in 
 what Senfe r whether in a meritorious or conditional Senfe — 
 whether in an allegorical or in anagogical Senfe — whether in a 
 literal or a fpiritual Senfe — whether in a phyfical or metaphyfi- 
 cal Senfe j — only tell them what will do, that it is, in fome Senfe, 
 neceffary for their Pardon and Deliverance ; — that they get off 
 thofe Irons that bind them, that they break thofe Bars that fe- 
 cure them, that they in fome Senfe open the Door and Locks that 
 keeps them in, and that they are careful that their Enemies don't 
 catch them for the future; — what Thanks would you deferve for 
 all this Love to them? Do you not think they would be ready to 
 laugh at your Ignorance ; or, if they ufed Prifon Language, 
 ufe you worfefor your Kindnefs ? — So contemptuous, fo ignorant, 
 in the Eyes of difcerning Chriftians, is your Docfrine of Repen- 
 tance, and the Fruits of Repentance being in fome Senfe necef- 
 fary to our Juftification, when I already know of Nothing in the 
 Scripture neceffary to our Justification before God, but the Per- 
 fection of Chrift's Perfon, Obedience, and Attonement, nor of Juf- 
 tification in our own Confcience, but the Belief of this Truth, by 
 the Gift of Faith from Godhimfelf, Rom. v. i. — Tho', Sir, you 
 have the daring Affurance to come like Coliah, and defy the 
 Armies of the living God, by telling us, Page 184, ' That 
 « there is as much Neceffity of our keeping the Commandments 
 « of God, as there was of God fending his Son into the World, 
 1 or of Chrifl's dying for our Sins.' — This, Sir, is a home 
 Thruft, for according to this, our Obedience is as neceffiry to 
 fave us as Chrifl's Merits, Death, Sufferings, and Attonement. 
 Is not this Shocking Language, would the moft daring Popifli 
 PrieSt in the Kingdom have ventured to have thus depreciated 
 the Merits of ChriSt, by putting them upon a Level with our 
 Obedience, it makes me -think of what Luther fays of a Popiflj 
 Monk who girded himfelf with an Hempen Girdle, when he 
 went a Pilgrimage, to Shew how humble he was, and how much 
 he deferved divine Mercy, and for which, fays Luther, ' he 
 
 * ought rather to have been fent to Hell for his Pride in putting 
 
( 123 ) 
 
 •*an Hempen Girdle in the Room of Chrift's Merits.' — And net 
 very impertinent to our Purpofe is a Remark that was made by 
 a Kind of an everlafting Curate, upon feeing a Clergyman in an 
 exalted Sphere in Life, faid to his Friend, « fee Sir, how fome 
 •« Perfons rife in Life.' To which he was anfwered, « Well, Sir, 
 * Perfons are rewarded according to their Merits.'' Oh J . faid he, 
 < if that was the Cafe, I mould have been a Bishop before now.' 
 —and what is remarkable, he is a Man of very poor Abilities as 
 a Preacher. But thus you fee how great was the Pride of his 
 poor Heart, and what proud Thoughts proud Worms have of 
 their Obedience, tho' but a Worm, that there is a little Pope 
 in the Pride of every Man's Heart. 
 
 And what lefs was it, Sir, of you in a Sermon not ioo Miles 
 from the North, when you told the People of your Labours 
 more abundant ; of your preaching at Five o'Clock in the Morn- 
 ing, and then adminiftring (what you and the Church of Rome 
 call the Sacrament^ but what the Scripture calls, when rightly 
 adminiftrated the Lord's Supper) to Thoufands, I believe you 
 meant Hundreds, that after this you was fent for to vifit the 
 Sick, or to go to fome Perfon in Diftrefs ; this you faid that 
 Flafh and Blood thought hard, and would fain eafe itfelf, and 
 take Reft, but oh ! when you thought of the Reward in Heaven, 
 and of the increafing Reward, that ypu could not but go, — Oh ! 
 fie, is this, Sir, your Motive, what Labour for Reward, What, 
 call Jehovah to Account for what you do for him, couid any 
 Popifh Prieft have faid more, what, not only obey as you fay 
 ft>r eternal Life, but for eternal Reward, if this is not the Ef- t 
 fence of Popery, I know not what it is. — I am amazed, Sir, 
 that you fhould think of going to Heaven, what would you do 
 there ; the Angels will not keep you Company , they know no- 
 thing of Rewards in Heaven ; the Saints will not keep you Com- 
 pany, for they Jing the Song for ever new, faying to him that has 
 loved us, and nvajbed us from our Sins, in his onun Blood, to him, 
 be Glory, now and for ever. When your Song (if you are con- 
 fident in Heaven) muft be, * Unto me who have obeyed for 
 * eternal Life, and have laboured for eternal Rewards.* 
 
 How aukward would this found in Heaven : But 
 
 however there is no Danger of your coming there at pre- 
 sent, you have received your Reward; for as a good old Mi- 
 nifter ufed to obferve, ' The Lord has put a new Lock upon the 
 ? Gate of Heaven, that the old Key of Obedience will not 
 f unlock it.' — Befides, I would juft remark to you, that it is im- 
 
 R 2 poffible 
 
( I2 4 ) 
 
 poffible that there fhould be any Rewards of Grace orGlory is 
 Heaven, or the ultimate Happinefs of the Saints, whatever Re- 
 wards of Grape (not of Debt) there may be in the Millinerian 
 State, before their ultimate Glory. — I have known, Sir, fome 
 Perfons as fervent in their Love as Mr John JVeJley, and as ar- 
 dent in their Labours for the Lord, yet defpife that bafe, low, 
 and felfifh Principle of expecting a Reward, and a greater Re- 
 ward for what they do ; — and tho' they are fervent in Spirit, 
 ferving the Lord, yet what they do is out of a pure Principle of 
 Love, having already received, thro* Grace, their exceeding 
 great Reward, viz. the Gift of God himfelf, which is eternal 
 Life;, and feeing that God is their Glory, can that be increafed, 
 augmented or enlarged, therefore they fay with Jacob, it is 
 enough. And with Paul, I a?n content; having Nothing, yet 
 foffefs all Things. Tho', Sir, fuch was your Enmity to this 
 rich Doctrine of Grace, that you could not help both diftreffing 
 and deceiving your own People. You diftrelfed them by telling 
 them, ' that they mult all ftand before God, to be judged ac- 
 ' cording to their Works.' Nay» fo daringly bold was you, 
 that you defy'd any Predeftinarian to evade the Force of it : — 
 If this, Sir, be the Cafe, I folemnly afk you once more, who 
 then can be faved? Not Mr Wejley, who tell us in his Preferva- 
 tive, Page 215, ? that he obeys in order to his final Acceptance.' 
 — Iffo, then, Sir, your final Acceptance cannot be determined 
 till your final Obedience is ended ; and if God fhould be then 
 Uriel to mark Iniquity, how do you then think to ftand ? Weigh 
 the Matter, it is an Affair of infinite Importance, \our Salv.v- 
 tion, according to your own Conceffion depends upon it, — if you 
 mifs here you are undone for ever, « you obey in order to your 
 * final Acceptance.' Is your Obedience anfwerable to the Law 
 of God, his Commands are exceeding broad, holy, fpiritual, jujl, 
 and good, — thefe are the Characterises of the Law of God, — 
 perfect Righteoufneis, or a finlefs Nature, have you that, Sir ? 
 perfect Holineis, or a finlefs Life, have you that Sir ? 
 Perfect Continuation therein to Death, can you boaft of that, 
 Sir? Spiritual in every Thought, in every Defire, in every 
 Motion, in every Aim, in every Defign, in every End, come 
 clofe to the Point, Sir, don't be afraid, Rom. x. 3. For Mo- 
 les defcribeth the Right confnefs which is of the Latv, the Man that 
 doth thefe Things fyall live by them. Just as it is a Difplay of 
 the Righteoufnefs and Holinefs of God's Nature, or the Equity 
 and Juftice of his Command, and what he had a juft Right un- 
 
 tQ 
 
( 12! ) 
 
 to from his Creatures, as their Maker, Creator, and Law-giver, 
 that as he created them in Adam* perfect, fmlefs, and holy, 
 undoubtedly he had a Right of a perfect, fmlefs, and holy Obe- 
 dience to his Law, — another Character of which is Good, — 
 Good in its Nature, as it came from the Author and Object of 
 ail Good, — good in its Defign, as it was given for the Good of 
 Man, that by keeping it he might poflefs and enjoy all that was 
 Good : — Well, Sir, have you kept this Law in every Pointj 
 Paul fays, we have all Jinntd, Rom. iii. 23. Dare you fay with, 
 the miftaken, prefumptuous young Man, all thefe have I kept 
 from my Youth, what lack I yet? Well, Sir, I will tell yott 
 what you lack, it is what I lack, and all Mankind lack as well 
 as you, — which is a fmlefs Nature, a fmlefs Heart, a fmlefs 
 Life, and perfecl Obedience, for want of this the Law con- 
 demns us, and ftops our Mouth from any Plea of Acceptance, by 
 our Obedience, — mind, Sir, what Paul fays, don't flee from the 
 Point, Rom. iii. 19. Now we know that 'what Things foever the 
 Law faith, is /aid to them that are wider the Law, that every 
 Mouth may be flopped, — if flopped, then where is your Obedience 
 to it for your final Acceptance ; — if flopped, then how cruel 
 was it of you (with all your loving Heart, and univerfal Love) 
 to tell your Pe-opTe that they rauft ftand before God, and be 
 judged according to their Works, — what will the Promife of 
 God, the Perfon of Chrift, the Righteoumefs of Chrift, the 
 Blood of Chrift, the Refurre&ion of Chrift, the Intercefllon of 
 Chrift, ftand for nothing at that Day, — what a solemn 
 Nothing as it did that Day with you, — fure you forget 
 Pauls Champion Challenge, as indeed you generally do, — who 
 fliall lay any Thing to the Charge of God's Elecl, it is God that 
 juftifies ; who is he that condems, it is Chrift that died, yea rather 
 that is rifen again. — But if they are as you fay, to be judged ac- 
 cording to their Works, then what will become of them, for 
 the Law faith, that every Mouth may he flopped, and all the 
 World becomes guilty before God. If guilty, then condemned, and 
 if condemned, where is the Sinner's Hope: For it follows from 
 the Lips of the infpired Writer, therefore by the Deeds of the Law 
 fjall no Flefh be juflified in his Sight ; therefore well may your 
 own People be diftrefled with fuch Doctrine, and leave you as 
 many Hundreds have, and it is hoped many Thoufands more 
 will, for by this Means you will preach them all away from yo J ; 
 for it is written, < Whatfoever the Law faith, it faith to them 
 « who are under the Law.' And whaf that is Paul tells you, 
 
 Gal 
 
( »6 ) 
 
 Gat. ilT. 10, 'As many as are of the Works of the Law, are 
 
 * under the Curfe, and the Reafon of their being under the 
 
 * Curfe, James tells you, he that offendeth in one Point is 
 guilty of all.' — If the facred Oracles then be true, then there 
 is no Hope of that Soul that obeys in order to his final Accep- 
 tance, or that he is to be judged according to his Works.— 
 Therefore a Stranger in Ifrael, out of Pity to the People whom 
 you had left in Diftrefs, foon let many of them know that the 
 Text had no more to do with the Judgment of the Saints, than 
 you had to do with the Laws of Per/la, for it only fpeaks of 
 the Refurredtion of the Wicked, who lived under the Law, died 
 under the Law, and were rifen from the Dead under the Law. 
 Thefe were judged according to the Things which were written 
 in the Books, every Man according to his Works : But as to the 
 Refurredtion of the Saints, whofe Refurredtion will be a thou- 
 fand Years before the Refurredtion of the Wicked, Rev. xx. 5, 
 thefe will never rife to be brought to Judgment, for there is no- 
 thing to condemn them, nor any Accufation to be brought 
 againil them; neither Sin, nor Satan, nor Death, nor Hell can 
 do it. Who fhall lay any Thing to the Charge of God's Eledt, 
 not Sin, for that is put aivay ; not Satan, for he is overcome by 
 ibe Blood of the Lamb ; not Death, for it is fiivalloived up in 
 Victory ; not Hell, for Chrift has triumphed over its Power ; and 
 therefore where there is no Accufation, there can be no Con- 
 demnation, for who (hall condemn, if there be none to accufe ; 
 •who JJjall condemn, fays the Apoftle, it is Chriji that died : — 
 As tho' he had faid, the Honour of his Death, the Glory of 
 his Perfon, the Dignity of his Righteoufncfs, the Merit of his 
 Blood, the Victory of his Refurredtion, the Power of his Inter- 
 ceffion, Hands as the Bulwark of Heaven, to fave, fecure, and 
 juftify thofe for whom he died, who will come a fecond Time 
 without Sin unto Salvation, not to bring them to Judgment, 
 hut to be glorified in his Saints, and admired in all thofe nuho be- 
 lieve. And therefore you forgot that while the Books of Death 
 were open to the Wicked, and they were caft into the Lake of 
 Fire, which is the fecond Death ; — that there was another Book 
 opened, which ivas the Book of Life, this was opened to the 
 Saints, which we find contained their Life, their Safety and 
 Security, Ver. 15, but not a Word of this, Sir, from you : 
 But in a Popifh Senfe, that if they would come and believe 
 God would write their Names in the Book of Life, as tho* God 
 waited for the Creature to do fomething firft, before he could or 
 
 would 
 
( 127 ) 
 
 would do any Thing for them, when the Scripture tells us, // 
 // not of him that wil/eth, nor of him that runneth, hut of Cod 
 that /bcwcth Mercy. What is the Power of the Creature to bind 
 or bias the Will of the Almighty, and rule his Counfels andDefigns, 
 O! Sir, the World is weary of this Stuff; I wonder you are not 
 weary of it, for I don't find, upon Enquiry, that your Mini- 
 ftry is ever blefled to the People, they have indeed your Per- 
 fon in Admiration, but as to your Doctrine, many, very many 
 of them have it, to my Knowledge, in very low Efteem. — I 
 mould not, Sir, have been fo free, and fo faithful to you, had 
 I not had a real Love for you, and Compaflion for your Peo- 
 ple; but feeing you upon the Pinnacle of religious Deftruction ; 
 blinded thro' Enmity and Prejudice againft the pure Truth, and 
 your People in fuch Darknefs and Diftrefs, through your Clouds 
 of Ignorance, that Love compelled me thus to fpenk ; and now I 
 have drawn the Sword, I expect you will come forth to Battle 
 and then let it be like a Man of War from your Youth, and 
 (land for the Truth, if you have got any of your Side, difpute it 
 Inch by Inch, and don't give Way like a French Coward, by 
 bold and daring Ajfertions, and pofitive Denials, and then leave 
 the Field, without any Strength of Argument, or Scripture to 
 prove what you have faid ; thus you have ferved dear Mr Har- 
 vey ', and feveral others, but I will not be fo ferved, — you mail 
 eithor defend What you have faid, or with Humility acknow- 
 ledge with an honourable Shame what you have fpoken, for in 
 Scripture Language, Job. xi. 3, « mould thy Lies, or as it is in 
 ' the Margin, thy Devices make Men hold their Peace ; and 
 « when thou mocketh, — that is at Truth, fhall no Man make thee 
 ' afliamed,— fuffer me a little and I will fliew thee that I have yet 
 « to fpeak on God's Behalf.' 
 
 Theoph. Sir, while you have been more immediately turning 
 your Thoughts and Subject to Mr Wejley, Curiofity has led 
 me to perufe his Prefervative and his Letter to Mr Hervey, in 
 which I find many Things that aftonifh me ; but particularly 
 his Attempt to overthrow eternal Election — his Enmity againft 
 imputed Righteoufnefs — his Aim to prove that Christ died for 
 thofe that perifh — and his hard Speeches againft thofe that hold 
 electing Love, and final Perfeverance. 
 
 Phi/a. What Attempts does he make to overthrow eternal Elec- 
 tion which is fo cle,ar, that one would think, he may as well at- 
 tempt to eclipfe the Sun in the Summit of the Heavens, as to eclipfe 
 
 the 
 
( «8 ) 
 
 the Glory of eternal eiefting Love, which {tines To bright in the 
 Horizon of the Scriptures ; but what fays Mr Wejley ? 
 
 Theoph. In Page 179, he fays, that the Saints are not elected 
 till they believe. Now the Apoftle tells us, Eph. i. 2. That ive 
 •were chofen in Christ before the Foundation of the World. How 
 are thefe two Authors to be reconciled with each other ? 
 
 Phila. What Argument does Mr Wejley bring to prove Elec- 
 tion to commence upon the Aft of believing ? 
 
 Theoph. Why, he brings Rom. iv. 17. As it it written I have 
 made thee a Father of many Nations, before him 'whom he believed, 
 even God ivho quickened the Dead, and calleth Things that are not 
 as though they were : Concluding, that Things are not what they 
 are called in Scripture, or at lead it may be they may be fo till 
 many thoufand Years after, if ever at all. 
 
 Phila. O ! what a treacherous Way of wre fling the Scriptures 
 and arguing is this ! when it is plain, if Mr Wejley underftood 
 his Bible, that Abraham was both figuratively and and literally 
 the Father of many Nations : Figuratively — as he was a Figure 
 of Chirst ; for as God eftablifhed his Covenant to be a God to 
 him, and to his Seed after him, Gen. xvii. 7. which Seed we 
 find is diftinguifhed : n Scripture from thofe of the Flefh, called 
 the Children of the Promife, which Children of the Promife, fays 
 the Apoftle, are counted for the Seed, Rom. ix. viii. And that the 
 Promife of Grace and Glory might be fure to all the Seed, he 
 tells you whofe Seed thefe are — If ye are Christ's thep are ye 
 Abraham'/ Seed and Heirs according to the Promife. In this A- 
 hraham is called the Father of the Faithful : And as there hath 
 been a faithful People, or a People bleffed with the Faith of A- 
 hraham in all Nations, in all Ages and Generations, in this Re- 
 fpect he is the Father of many Nations, and as fuch he was a 
 Tvpe of Christ who is a Father to lfrael — an everlafting Father 
 by whom all the Family in Heaven and Earth is named — of 
 whom it is faid, Men fhall be blefTed in him — All nations f?all 
 tail him bleffed ; being the Dejire of all Nations, becaufe his re- 
 deeming Love extends to every Kindred, Tongue, Nation, and 
 People ; and as Christ's Seed and Abraha??i\ Seed are one, as 
 it is written, in lfaac (hall thy Seed be called ; and as Ifaac was 
 fo are ive Children of the Promife ; and in this Senle Abraham 
 was, figuratively, the Father of many Nations as he was a Type 
 of Christ and his Seed, which is the great End the Scriptures 
 point forth in defcribing Abraham as the Father of the Faithful j 
 for they are not all lfrael which are of lfrael, 
 
 Likewife 
 
( **9 ) 
 
 Likewife, Abraham was, literally, the Father of many Nati- 
 ons, not only the Nations of the Ifmalites, but the twelye Tribes 
 of Ifrael fprung from him, — but I am aware of the De- 
 fign of Mr IVeJley, for by God calling Abraham the Father of 
 many Nations, before the Nations exifted, or the People were 
 born, calling Things that are not, as tho'' they nvsre, from 
 hence he concludes, that tho' Election is mentioned as taking 
 Place from Eternity, it is only God calling Things that are 
 not, as tho' they were ; and therefore by this fophiftical Art 
 he would elude abfolute and eternal Ele&ion, as the Fruit of 
 God's fovereign Pleafure, and make it to become conditional, 
 3.s the Fruit of ©ur Faith and Obedience :— To this I Anfwer, 
 when God faid to Abraham, I have made thee a Father of rnatiy 
 Nations, he faid no more than he had done, for when God 
 -created Adam, he created or made him the Parent or Father of 
 all Mankind, tho' at that Time Mankind did not exift, — and 
 •therefore when it is faid, that God called Things that are not as 
 tho' they were ; it does not mean that they were not ,to him, be 
 fore whom all Things exift, but that they were not in being to 
 .us, and the plain and true Senfe is God calling Things which are 
 not to us by , the fame Names, by which they exift to him, as 
 tho' they really exifted before us, fo Mr Jfejley's Art (not to fay 
 Argument) bears no Weight with it againft eternal Election; 
 neither will it ever have any Authority with me, while the Apof- 
 de with Language fo far fuperior, with Argument fo ftrong, 
 with Love fo triumphant, exults in the Glory of its Ancientnefs 
 and Antiquity, Eph. i. 2, * Ble.ued be the God and Father of 
 , ' our Lord Jefus Chrift, who has bleffed us with all fpiritual 
 ? Bleffings in heavenly Places, in Chrift Jefus, according as he 
 « has chofen us in him before the Foundation of 
 ? the World.' But fays Mr John Wejley, not till believing. 
 It makes me think of Ahab's Words to Michalak, which I think 
 are not, upon this Occafion, very unapplicable to Mr John IPef- 
 ley, How many times Jloalll adjure thee that thou tell me nothing 
 but that which is true. 
 
 Phila. Wherein does Mr Wejley's Enmity againft the imputed 
 Righteoufnefs of Chrift appear I 
 
 Theoph. In many Refpefts ; in the firft Place Mr Wejley fays, 
 •That the aaive Obedience of Chrift, his fulfilling the moral 
 f Law, was never intended by God to be that Righteoufnefs 
 ? wherewith we are juftified.' Nay he adds, ' Therefore it can- 
 -' #ot be imputed to any other Man for his Righteoufnefs.' 
 
 S Phih. 
 
( i3° ) 
 
 Pbila. This fhews from his own Lips what I have often faid» 
 that Mr Wejley is no more a Believer in the Righteoufnefs of 
 Jesus, than the Scribes were in Chrift's Perfon ; or that he has 
 more real Love to the Righteoufnefs of Christ, as the full and 
 fole Matter of his Juftification before God, than the P'harifees had 
 to the Perfon of Chrift as the true Meffiah: For he fays, 'It was 
 ' never intended by God to be that Righteoufnefs wherewith we 
 « are juftified.' Then I folemnly afk him what Righteoufnefs 
 is there appointed of God to juftify us? If not Chrift's Righte- 
 oufnefs, then furely it muft be our own ; and if fo, then we are 
 undoubtedly under the Works of the Law, and as many as are 
 of the Works of the Law, are under the Curfe ; and if fo, it is 
 ampoffible for the Law, which for our Breaches of it curfe* us, 
 to juftify us : And therefore ff it is as Mr Wejley fays, that God 
 never intended the Obedience of Chrift to be that Righteoufnefs 
 -wherewith we are juftified, then we are all undone, and not a 
 fmgle Soul can be faved, for it is written, by the Deeds of the 
 l.a<w fhall no FlefJi living be juflified in his Sight. Furthermore, 
 I call upon Mr Wejley before God, before the World, and be- 
 fore the Bar of his own Confcience to anfwer for wljat he has 
 laid, « That God never intended the a<ftive Obedience of Chrift 
 
 * or his fulfilling the moral Law to be that Righteoufnefs where- 
 
 * with we are juftified.'' When it is written in the Volume of the 
 Book, 'By the Obedience of One fhall many he made righteous, 
 
 * that Grace reigns through his Righteoufnefs, God has made 
 
 * him to be Sin for us, who knew no Sin ; that we might be 
 
 * made the Righteoufnefs of God in him.' Who of God is 
 made unto us, Wi/dom, Righteoufnefs, Sanclif cation, and Redemp- 
 tion. — What! does the capital Name of Jesus ftand for a Cy- 
 pher with him. This is the Name whereby he fhall be called, 
 The Lord our Righteousness. Does the Words of Je- 
 fus, that fpake as never Man fpake, bear no Authority uport 
 his Soul, And their Righteoufnefs is of me, faith the Lord : If it 
 does, then how dares he before God and the World to fay, ' A 
 ' third Reafon againft the Imputation of Chrift's Righteoufnefs 
 « is — that there is noNeceffity or Occafion for it.' — Nay, to add, 
 
 * God doth not require of us the Righteoufnefs of Chrift for our 
 
 * Juftification.' fee his Treatife on Juf. Page u, Page 60. Shall 
 a Man thus daringly lye "for God. — O fliall Men hold their 
 Peace when he faps the Foundation of our Hope, the very 
 Stones wiil cry out, for upon this Foundation, as Luther fays, 
 the Church ftands or falls, — was net this the Glory, the Pillar, 
 
 « • ;he 
 
( jtj* ) 
 
 the Bulwark, and Citadel of the Reformation ; give up this and 
 all is gone, your Title to Liberty, your Title to Life, your Ti- 
 tle to Pardon, your Title to Peace, your Tifle to Heaven, your 
 Title to all is gone j for if the Foundation be dejiroyed what 
 vmjl the Righteous do : Give up this — and your Bible is only a 
 blotted Blank ; your Faith is vain j Chrift is dead in vain, and 
 you are yet in your Sins. 
 
 But what is mod aftoniihing to me is, that fo many great 
 and good Men have been in their Difputation with Mr Wejley 
 treating him, nor only in the Character of a Gentleman, and a 
 Philofopher, (which I have no Objection to) but as a Believer ; 
 this is aftoniihing, how they can deceive him and the People too. 
 Can "that Man be a Chriftian, a Lover of Chrift, and a Be- 
 liever in the Name of Jefus for the Whole of Salvation, and 
 tell the World for thefe thirty Years, e that the Obedience of 
 " Chrift, to the moral Law, was never intended by God to be 
 « that Righteoufnefs whereby we are juftified ; that it cannot be 
 
 * imputed, that it is not neceflary, that God does not require of 
 
 * us the Righteoufnefs of Chrift for our Juftification.' — Can 
 a Man have the Spirit of Chrift and defpife the Glory of Chrift, 
 can a Man really love Chrift, and defpife the Obedience of the 
 Love of Chrift, it is impoflible; for if Mr Wejley be a Believer 
 then may an Heathen* an Infidel be a Believer : And indeed,^*-, 
 among fuch Believers * that Heathens and Infidels may be, he ^"""'^ 
 feems to Glory, O mournful Thought ? My Soul come not thou into 
 
 his Secret, for he fays Preservative, Page 232, ' That there are 
 ' Hundreds* yea Thoufands of true Believers who never once 
 € thought one Way or other of Ghrift's fulfilling all Righteoiif- 
 1 nefs in their Stead. I perfonally know many to this Hour* 
 * who have no Idea of it.' What, Sir, and true Believers, — I 
 deny it, — and defy you to prove it. What, Believers in Chriftj 
 for Life, Peace, and Salvation, and have no Idea of his fulfil- 
 ling all Righteoufnefs for them, this is a Faith without an Ob- 
 ject, a Hope without a Bottom, a Building without a Founda- 
 tion. — How are they to get to Heaven. — A Way, I never heard 
 of; what, without a Right, without a Title, without a Pro- 
 mife, without a Foundation : Thefe Hundreds and thefe Thou- 
 fands are Mr John IVejley's Difcip'es, they are not Jefus's Difci- 
 ples. — Such Believers, Heathens, Infidels, Papifts, and Enthu- 
 fiafts may be, But they who have obtained like precious Faith with 
 us thro' the Righteoufnefs of God out Saviour, have not fo learned 
 ChriJ}. 
 
 S 2 Tkeoph 
 
( w ) 
 
 Theoph. But this is not all, for he proceeds to fuch Lengths 
 that never before were named among the moft violent Enemies of 
 the Redeemer, he fays in his Prefervative, Page 212, (tho' I 
 think the Title of the Book fhould have been Putrifective) 
 e Then for Chrift's Sake, and for the Sake of immortal Souls 
 
 * which he has purchafed with his Blood, do not difpute for 
 ' that particular Phrafe, The imputed Rightsoufnefs of Cbrlji : It 
 1 is not fcriptural, it is not neceffary; it has done immenfe 
 
 * Hurt.' And in Page 226, he fays, { It is always dangerous, 
 f often fatal. Is not this ftorming the very Foundation of our 
 Hope, the Life and Citadel of the Chriftian's Refuge ? 
 
 Phila. It furely is ; but yet there may be a Truth in all Mr 
 Wejley here fays, un-lefs it be in the firft Sentence,, that it is not 
 feriptural, for this he ought never to be forgiven in this World, 
 whatever he may in the next. To fay it is not fcriptural is look- 
 ing Paul very hard in the Face and tacitly giving him the lie, 
 who has faid Rom. iv. 6, Even David alfo defcribeth ths Blejfed- 
 tieft of the Man unto whom Gov imputeth Righteousness 
 without Works. Ver. 11, That Right eoujnefs might be imputed to 
 the?n alfo j Ver. 22, And therefore it was imputed to hi?u for 
 Right eoufnefs. Ver. 23, 24, Now it was not written, for his Sake 
 alone, that it was imputed to him, but for us alfo, to whom it 
 /ball be imputed. Now for Mr Wejley to fay it is not fcriptural, 
 when the Holy Ghoft fa ftrongly teftifies the Truth of it, — be 
 aftonijhed, oh I Heavens at this. 
 
 Theoph. Mr Wejley fays, « it is Faith that is imputed, and not 
 the Righteoufnefs of Chrift. 
 
 Phila. I know Mr Wejley is for any Thing fave the Righteouf- 
 nefs or Obedience of Chrift, as the fole Caufe and Matter of our 
 Juftification before God, he has the fame Enmity to it as the 
 P.harijees ever had to Chrift being the true Meftiah ; and fo great 
 is his Enmity to this {landing, impregnable Hope and Rock of 
 our Salvation, that he has attempted, by no Iefs than fixty 
 Objections, to erafe it from the Scriptures, in his Letter to Mr 
 Harvey, printed in his Prefervative. — And one Objection is 
 enough (if it were poflible) to make all Heaven fhudder. Mr 
 Harvey, in his ufual Stile, fpeaking of the Righteoufnefs of 
 Chrift, in its Dignity and exalted Glory, calls it agreeable to 
 the Scripture, the Righteoufnefs of God, « And that it means 
 « fuch a Righteoufnefs as may juftly challenge his Acceptance. 1 
 This Mr Wejley calls a capital Miftakc, and fays he cannot allow 
 it at all. What, the Righteoufnefs of God a capital Miftake, 
 
 by 
 
( 133 ) 
 
 by which a Siiinef is accepted, juftiiied, pardoned, and be- 
 loved ;- could any one upon Earth, I bad almoft faid in Bell,, 
 have had the daring Affurance to have faid thus, except it had 
 been Mr Wefley, when Chrift had faid, Lo ! 1 come to do thy Will t 
 Oh! my God. — I have finijhed the Work thou gaveji ?ne to do. — 
 And the Father has faidi this is my beloved Son, in whom I a?n 
 well pleafed. However to ufe his own Phrafe, I would follow 
 him Step by Step, he fays, « it is Faith that is imputed for 
 « Righteoufnefs.' — I alk, what the Aft inftead of the Objedt; let 
 him'confider the Abfurdity of it, fuppofing a Perfon invited to a 
 Feaft, and he believes that there is a plenteous Provifion made for 
 him ; now let this Belief or Faith of his be imputed to him, or 
 reckoned to him inftead of the Feaft, would it fatisfy him, would 
 not his Soul be exceeding hungry ; notwithftanding fuch an Im- 
 putation, — but if the whole Feaft be made over to him, imputed 
 to him, fet apart for him, and reckoned his, for him to feaft 
 and fatiate his Soul therewith, there would appear Kindnefs in 
 the Giver, and Life in the Receiver : Whereas Mr We/ley's Im- 
 putation leaves the Soul as empty as it finds it. But if it be as 
 Mr Wejley fays, that it is the firft A6t of Faith that is imputed 
 for Righteoufnefs ; for as foon as the Soul believes, be fays, it 
 is that Moment juftified, why not the Second, and if the Se- 
 cond, why not the third, — and fo the Soul, according to this, 
 may have as many Righteoufneffes as it has Acts of Faith. 
 
 Theoph. But, Sir, Mr Wejley does here what is very uncom- 
 mon for him to do, viz. he brings Scripture to prove what 
 he affirms, Rom. iv. 6, it ftiould be the 5th Verfe, To him that 
 believeth on him, that jujlifieth the Ungodly, Faith is imputed for 
 Righteoufnefs . 
 
 Phila. I wifh Mr Wejley would learn to be honeft, and quote 
 the Scriptures Word for Word, as the Holy Ghoft has penn'd 
 them. 
 
 It is not faid barely, Faith is imputed for Righteoufnefs ; but 
 it is faid, His Faith, &c. which I {hall explain, but as this is fo 
 momentous a Point, upon which our Hope, Life, and Salva- 
 tion depends : Let us juft take Notice of the two proceeding 
 Verfes, For what faith the Scriptures, Abraham belJev e d God, and 
 it .was counted to him for Righteoufnefs, that is Immanuel God 
 Man in whom he believed, was in all the Perfection of his Na- 
 ture, Life, and Death counted to him as the Righteoufnefs of 
 his Soul. 
 
 Now to him that worketk, is the Reward not reckoned of Grace , 
 
 but 
 
( l U ) 
 
 hut of Debt ; fhewing plainly, that if our Act of Faith, which 1 is? 
 a Work, be imputed for Righteoufnefs, then the Imputation is no 
 Act of Grace, but a Debt to us, — which is the Sum total of Mr 
 Wejlefs Opinion, and Defign to fupport,; but the Defign of the 
 Holy Ghoft is to overthrow this, as it is written, but unto him 
 that nvorketh not* but believeth on him ivho juftifieth the Ungtdly t 
 his Faith is counted for Righteoufnefs, — whofe Faith the Perfon 
 that believes that is impoffible, for the Believers Faith has no- 
 thing to give by Way of Obedience to juftify, or to beftow by 
 Way of Attonement, to fatisfy. — Faith receives the Bleffing of 
 Justification, and therefore cannot be the Bleffing itfelf ; the 
 Hand receives the Gift the Donor gives, but the Hand is not the 
 Gift. — An infolvent Debtor may believe that he has a Friend 
 that will pay the Debt he owes for him, but his Belief does not 
 juftify him in a Law Senfe from the Debt; but if his Friend pays' 
 the Debt for him, and imputes the Payment to him, then he is 
 juftified ; not that his Belief of Payment that was imputed, 
 no it is the Payment itfelf that is reckoned his ; the Application 
 is clear : Befides, the Faith here fpoken is the Faith of 
 Chrift, who juftifies, for he as really believed for us, as 
 he died for us. I am really aftonilhed how many great 
 Men in Ifrael have feemed in their Description of Faith 
 to fall fhort here, when it is faid, Ifa. xlix. 8, In an ac- 
 ceptable Time have I heard thee, and in a Day of Salvation have 
 I juccoured thee. And the Apoftle fpeaks the fame Language, tie 
 ■was heard, in that he fear'd. And the Holy Ghoft fays, This 
 poor Man cried unto the Lord, and he heard him, and delivered him 
 out of all his Troubles, And the Lord Jefus Chrift himfelf fays 
 to his Father, Thou wilt not leave my Soul in HeU, neither ivilt 
 thou fujfer thine Holy One to fee Corruption. And the Father 
 faid concerning him, He /ball fee of the Travel of his Soul, and 
 be fatisfied : From hence it is evident that Chrift was the great 
 Believer, as well as the great Sacrifice for the People, and 
 this is fo far from rendering Faith unneceffary in us, that it is 
 the Life, Source, and Fountain from whence it fprmgs; for 
 whatever Life- and Bleffing is in Chrift, the living Head, it is 
 communicated by the Holy Ghoft to the Sotfl, as the Sap from 
 the Root extends to every Branch of the Vine ; and we have as 
 furely Faith from his Faith, as well as eVery other Bleffing : 
 And what is Faith but a fare Knowledge that God will do what 
 he has promifed, — and by this Faith we are juftified, Ifa. 53,' By 
 bis Knowledge flia{l my Righteous Servant juftify many ; that is" by 
 
 « his 
 
( '35 ) 
 
 * his Knowledge of my Delight, to acquit and juftify by hl s 
 « Blood and Obedience ; by bis Knowledge of the Perfection of 
 « his Obedience, and the confummate Attonement of his Death, 
 ( he fhall juftify many thereby from all Condemnation.' Now this 
 in Scripture is called the Faith of Chrift, by which we are faid 
 to be juftified. And what is counted to us for Righteoufnefs, fee 
 what the Apoftle fays, Gal. ii. 16, ' Knowing that a Man is not 
 
 juftified by the Works of the Law, but by the Faith of jefus 
 t Chrift ;' that is by that pure Life of Faith which he lived for 
 « us;' a Point too little thought of, hence, it follows with fuch 
 Clearnefs, Evidence, and Life, « that we might be juftified by 
 
 * the Faith of Chrift, and not by the Works of the Law :' On this 
 Account it is that Juftification is fo frequently afcribed to Faith ^ 
 and Salvation to Faith, when it is the Perfon of Chrift, and th^ 
 Faith of Chrift that is meant; as Faith is frequently put for the 
 Object of Faith, fee Gal. iii. 2£ ? hence fays the Apoftle (who 
 well knew what the Chriftian Life meant) f The Life that I live 
 f in the Flefh is by the Faith of the Son of God.' Denoting 
 that Chrift's Life of Faith and Obedience was the living Life of 
 his Soul, and did this lead Paul tp Licentioufnefs, and to com- 
 mit all Uncleannefs with Greedinefs, as Mr Wejley bafely fays the 
 Doctrine of Chrift's imputed Righteoufnefs does. — judge, let 
 Men judge, let Angel's judge, let Paul's Life determine, not 
 Mr Wejley, he muft not be upon the Jury, for his Judgment is 
 corrupt : But let Paul fpeak, who fays, ' we henceforth live not 
 £ unto ourfelves, but unto him that died and rofe again, that 
 
 * whether living or dying we are the Lords.' — Thus you fee that 
 Mr Wejley's Popifh Doctrine of imputed Faith, Obedience, and 
 Holinefs, in the Room of the, glorious Righteoufnefs of Jefus has 
 no Being in the Oracles of God. 
 
 Theoph. But, Sir, what think you of Mr Wejley faying ' It has 
 ' done immenfe Hurt ?' Sin and Satan can do no more than im- 
 menfe Hurt. 
 
 Phila. True, Sir, they can do no more than immenfe Hurt. 
 This feems to be more cruel to the Redeemer, than Joab was to 
 Abner, when he took him afide in the Gate to [peak ivifh him 
 auietly, and he [mote him there under the fifth Rib, that he died. 
 But undoubtedly Mr Wejley fpoke what he felt. He has faid, it 
 has done immenje Hurt ; and without doubt he has found that 
 it has : and can we be angry for his fpeaking Truth, for he hath 
 been more than thirty years in eftablifhing Selfrighteoufnejs and 
 jinlefs Perfection, in the Room of the Righteoufnefs of Jesus. 
 f' ': ■ And 
 
( ^ ) 
 
 And tells his People < that they muft obey, in order to their final 
 f Acceptance, that they all at laft muft be judged by their Works, 
 ' and that there is no Neceffity for the Righteoufnefs of Chrift; 
 'and that God never intended it for their Juftification, &c. All 
 
 this and more he fays in his Prefervative.' But lo ! a Champion 
 for the Lord of Hofts comes forth, the Dear, the Great Mr Har- 
 vey, who has eftablifhed the Perfection of Chrift's Obedience to 
 the Law of God, as our only Righteoufnefs, Juftification, Safety, 
 and Salvation : That our Faith or Obedience has no more Part 
 or Share in our Juftification than Mr Wejley has a Part or Share of 
 the Stars of Heaven in his Hand. But the Righteoufnefs of Je- 
 fur as the Ark of the Covenant, being placed before Mr Wefey's 
 Dagon of Self-righteoufnefs and finlefs Perfection. Lo ! Dagon 
 is fallen to the Earth before the Ark of the Lord. And tho' Mr 
 Wejley has took up Dagon and fet him in his Place again, yet lo ! 
 Dagon is fallen again, and there is nothing but the Stump of 
 Dagon left. Do you think then, Theophilus, that Mr Wejley 
 may not well fay that the imputed Righteoufnefs of Chrift has 
 done immenfe Hurt, it gives him fo much Trouble and Pains to 
 make Dagon and the Ark ftand together and he cannot do it, 
 tho' he has been tryingthefe thirty years; — he can make Dagon 
 ftand well enough without the Ark, but when the Ark, I mean 
 the Righteoufnefs of Je s us, is brought in as the Foundation, . 
 Caufe, and Condition of our Salvation, thenhis fmlefs Perfection, 
 like Dagon, falls down before the Ark. — It takes away his gods, 
 and what has he more ? And can any one complain of his faying 
 that it has done immenfe Hurt ? For don't you think, Theophilus, 
 it was doing immenfe Hurt when GoddeftroyedtheTower of Bar 
 lei; — that the People had laboured to build for fo many Years, 
 with fuch a great End, to make themf elves a great Name, and the 
 Top thereof to reach the Heaven. And can Mr Wejley do lefs than 
 complain of immenfe Hurt, when Lo ! his Building is deftroyed 
 that he has been longer erecting than Solomon' ' s Temple was : But 
 as he fays, The Imputation of Chrift's Righteoufnefs has done 
 immenfe Hurt, then Jet me retort his own Expreflions, and with 
 the fame Spirit and Pathos. ,c For Chrift's Sake, and for the 
 < Sake of immortal Souls, which he has purchafed with his 
 4 Blood, have nothing to do with it.' Matt, xxvij. 19. Have 
 thou nothing to do ivith that juji Man. 
 
 As to Mr Wejley faying it is unnecejfary, dangerous and often/*- 
 tal, tho' fhocking and deftructive, to the Life and Comfort of the 
 Soul, yet it is no Wonder to hear fuch Expreffions from his Lips 
 gr r d from his Pen. For if our dependance is upon our finlefs 
 
 • Obe- 
 
( *37 ) 
 
 Obedience, and we are to be judged at lafl according to our Works 
 then the Righteoufnefs of another muft be unneceffary; for to 
 make mention, as David did, of Chrifl's Righteoufnefs and of 
 his only, mull be dangerous indeed of deftroying all Hope upon 
 Mr IVefiey's inherent Righteoufnefs, and the Confequence of it 
 muft be fatal to him ; like the Man who built his Houfe upon 
 the Sands, and the Rains defcended, and the Floods came and 
 beat upon that Houfe, and it fell, and great was the Fall there- 
 of : Or like the Gueft that had not on the Wedding Garment, 
 Malt. xxii. ii, <bc. * And when the King came in to fee the 
 £ Gueft, he faw there a Man not having the Wedding Garment, 
 ' — and he faid unto him, Friend, how cameth thou in hither, 
 ' not having a Wedding Garment, — and he was fpeechlefs, — 
 6 then faid the King unto his Servants, bind him Hand and 
 < Foot, and take him away, and caft him into utter Darknefs, 
 6 there fhall be weeping and gnafhing of Teeth,' 
 
 Theoph. Sir, what think you of Mr We/ley's Doctrine of Chrift 
 dying for all Men, even for thofe who are in Hell ? 
 
 Phila. I think as little of it as I do of the unfcriptural So- 
 citiian Doctrine that fays, « Chrift died for none at all.' But as 
 for them and the Avians it is no Wonder, for they leave Chrift 
 put in every Thing ; and as to his Perfon, his Blood, his At- 
 tonement, his Righteoufnefs, his Refurrection, and his Intercef- 
 fion, they only make a folemn Nothing of it, — and therefore it 
 is impoffible for a fingle Soul of them to be faved. The Peo- 
 ple are much to be pitied, and the Priefls are much to he 
 blam'd, for as they do not underftand the Godhead of Chrift, 
 the Glory of his Perfon, the Merit of his Obedience, the At- 
 tonement of his Death, the Conqueft of his Refurrection, and 
 Efficacy of his Interceffion ; it would be honeft in them to lay 
 afide their Employment, and not deceive poor Souls : How 
 fjiall they preach except they be fent ; and no other foundation can 
 any Man lay than that which is laid, which is Chrift Jefus the 
 Lord. And tho' it is faid, There is no other Name under 
 Heaven given among Men whereby we muft be faved. And yet 
 thefe Gentlemen are conftantly, in all their Sermons, preaching 
 a Way of Salvation without a Saviour, and often not fo much 
 as to make Mention of^iis Name, tho' it is faid, « In his Name 
 the Gentiles truft, their Underftanding is very dark of the Scrip- 
 tures, and of Paul's Miniftry, who was determined to know 
 Nothing elfe but Jefus Chrift, and him crucified ; the Alpha and 
 Omega, the Beginning and the End. But as to Mr JVeJley, who 
 
 T pretends 
 
( 138 ) 
 
 pretends to fo much Zeal and Knowledge, it is ftrange for him 
 to fay that Chrift died for all Men, and for thole who are in 
 Hell, when he cannot but know that the Word all is not to 
 be taken in an univerfal Senfe, neither can it be, as for inftance, 
 it is faid, Matt. iii. 5, Then went to him (viz. John) Jerufa- 
 lem and all Judea, and all the Regions round about Jordan. 
 Now can we reafonably fuppofe that all the Perfons, or every 
 Individual of Jerufalem, or all the Regions of Judea, or that 
 every Perfon round about Jordan came to John to be baptized, 
 when it is evident it was ony fuch who confeffed their Sins, be- 
 fides, fpeaking of Chrift it is faid, Mark i. 37, All Men feek 
 for thee ; now..there never was a Time when every Man fought 
 for Jesus is too evident. And again it is written, Mark v. 20, 
 jind he departed, and beqan to publijh in Decapolis honv great 
 Things Jefus had done for him, and all Men did marvel. The 
 Word all fignifies only to whom he had publifhed what great 
 Things Jefus had done for him ; need I mention the Woman of 
 Samaria-, who faid, Coyne fee a Man tbat told vie all Things that 
 ever I did ; when it is evident Chrift did not tell her every in- 
 dividual Thing that fhe did or had done, but only the Cafe re- 
 fpefting her Hufbands, and him whom fhe then had was not her 
 Hufband : So that the Word all is not a Proof at all that 
 Chrift died for every Man. — And when it is faid, that Chrijl 
 tafted Death for every Man, and that he is the Saviour of all 
 Men, it means for our Comfort, that he tajled Death for every 
 One who believes, and that he is the Saviour of all Men that 
 truft in him. — But as to Mr Wejley faying, c that Chrift obtained 
 
 * a Poffibility of Salvation for all Men, and that he died for 
 
 * thofe who are now in Hell.' — What the Power of God, the 
 Wifdomof God, the Counfels of God, the Oath of God, the Per- 
 fon of Chrift, the Blood of Chrift, the Relurrection and Inter- 
 ceffion of Chrift, all laid out, all engaged, what to do, furc it 
 rauft be for fpme glorious End, fome great Defign to accomplifh! 
 Why, Mr Wejley fays, * to obtain a Poffibility of all Men being 
 faved, — then confequently a Poflibility of all Men being damned; 
 for by the fame Rule, that One is loft, all may be loft : But 
 how is this confident with the Oracles of Heaven, which fays, 
 
 * IfraeC ihaii ^not may) be faved in the Lord with an ever- 
 ( lafting Salvation, and fhall never be confounded, World with- 
 « out End.' 
 
 But if Chrift only obtained a Poffibility of Salvation, I afk 
 how that Poflibility is to be made effectual ? If it be faid by my 
 
 ImDrove- 
 
( 139 ) 
 
 Improvement, — Improvement ! of what — my Enmity, my Dark- 
 nefs, my Rebellion, my Wickedneis, for this' all I have by Na- 
 ture to improve. — No, it muft be a religious Improvement : 
 What, muft it be then by WoHcs at laft. But Paul lays, ' it is 
 ' not of Works, leaft any Man boalt.' No, it muft be by Chrift's 
 Power, here we are agreed ; but obferve the Connection of 
 this, and don't mix the Creature's Power with Chrift ; for if it 
 be by Chrift's Power, then it is not barely a Poffibility of Sal- 
 vation, but a real Certainty of Salvation ; for he fays, ' I give 
 unto my Sheep eternal Life, and they lhall never periih.' Mr 
 Wejley fays, ' they may periih,' but Chrift fays, ' they never 
 « lhall periih.' Now either Chrift or Mr Wesley muft be mifta- 
 ken, which it is, judge ye, for Chrift add£ neither Jhall any be 
 able to pluck them out of bis Hands. 
 
 As to Mr Wesley faying that Chrift died for thofe who are in 
 Hell, — -what, die for their Sins, and yet fuffer their Sins to 
 damn them,— what pay their Debt for them, and yet fend them 
 to Puniihment ; — what love them fo as to die for them, and 
 yet fuffer them to go to Hell ; what, conquer Satan, and 
 fuffer Satan to conquer them ; what had Sin more Power to 
 deftroy them than Chrift had to fave them ; what, had Chrift 
 Power to fave them, and died in Love for them, and yet did noC 
 fave them, then where is his Love, — this Doclxine will not do, 
 for it has neither Truth, Senfe, nor Scripture with it. — Suppofe 
 I was in a Pit of deep Mire, as the Pfalmift fays, wliere there 
 was no Handing, and a Friend, who has Power to get me out» 
 came to me, and fays, 'O ! I am concerned for you, I greatly 
 ' love you, my Heart aches for you ! Come out, come out :' To 
 whom I fay, why, I cannot come out, unlefs it be by your 
 Strength and Power, then 1 can : Oh ! but I don't chufe to do 
 that, fays he, or if he does not fay the fame in Words he goes 
 away and leaves me linking there till I am loft, without exerting 
 either his Love or his Power to fave me ; — what Ihould I 
 think of fuch a Friend ? Should I not have a Right to think 
 that all his teftified Affection for me was Nothing : And is 
 not Mr Wesley's Doctrine the fame, when he fays, { that Chrift 
 « died for thofe who are in Hell.' Is not this making Chrift in- 
 • fincere in his Love; leaving the Soul in a hopelefs State, and 
 < making the Death of Chrift.' To ufe once more Mr Wesley's 
 own Words, ' to obtain a solemn Nothing. 
 
 Theoph. Sir, but Mr Wesley in Order to prove this frequently 
 brings in the Scripture Phrafe, '/he World, the 'whole World, who 
 
 T 2 ^ s 
 
( M° ) 
 
 is a Propitiation for our Sins, and not for ours only but for the 
 Sins of the whole World : And as to the World of Believers, 
 a Term frequently ufed by forae Writers, he fays, ' it has no 
 ' Countenance in Scripture.' 
 
 Phila, Sir, I have read Mr JV-esh/s Thoughts on Predestina- 
 tion and Election, in which I muft confefs that Mr Wesley has, 
 by an Art which is peculiar to himfelf, proved as clearly that 
 Chrift died for no Man, as that he died for every Man ; it is 
 very difficult to fay which he bed proves : — As to the Word, 
 World, Mr Wesley muft know that it is never once ufed in the 
 Scriptures refpetting either Salvation or Condemnation, in an 
 univerfal Senfe, or to mean every individual Perfon upon the 
 Earth; as for Inftance, when it is fpoken of Salvation, God fo 
 lov*d the World, &c. No, this cannot be meant of every individual 
 Perfon in the World, — for if fo, then every individual Perfon 
 mult, as the Confequence of this Love, be faved, for God is at 
 reji in his hove, he is of one Mind and none can turn him. But 
 did he love Efau as he loved Jacob, let the Oracles of Heaven 
 fpeak, Jacob have I loved, Efau have 1 hated : Did he love the 
 Sons of Belial, Sons of Wickednefs, with the fame Love that he 
 loved David and Solomon ? Did he love Judas with the fame 
 Love that he loved Paul ? Again, when i«is faid, c behold the 
 
 * Lamb of God that taketh away the Sins of the World ;' now it 
 is evident that it does not mean the Sins of every individual Per- 
 fon in the World, for if fo, then every Man muft furely be 
 iaved ; for if their Sins are taken away there can be no Punifh- 
 ment, for where there is no Sin to charge, there can be no 
 Wrath to punifh. But did he take away the Sin of Judas, if fo, 
 how came it upon him again ; hard indeed to be faved once, 
 and damned after ! Did he take away the Sins of the Pharifees, 
 and yet afk them Matt, xxiii. 33, * How they could efcape the 
 « Damnation of Hell ?' There would have been no Occafion for 
 our Lord to have afked them this Queftion, if he had taken 
 away their Sins ; neither would he have called them, ' a Gene- 
 ration of Vipers and Serpents ;' or have faid, * Woe unto you, 
 
 * ye Scribes and Pharifees,' if he had fo loved them as to take 
 their Sins away from them. Thus you fee, Theophilus, that the 
 Phrafe, World, does not mean every individual Perfon, neither 
 when it is ufed of Cpndemnation does it mean that all 
 are condemned, — as for Inftance, it is faid in Johnv. 19, « The 
 whole World lieth In Wickednefs ;' now the Phrafe World 
 and whole World cannot be meant of every individual Perfon, 
 
 for 
 
( HI ) 
 
 for there never was a Time fince the Creation but what the 
 Lord had a People whom he had formed for his Praife, thefe 
 did not lye in Wickednefs, but ■ in the Bofom of his Love. 
 Again, it is faid, « all the World went a wandering after the 
 « Beaft;' when at the fame Time the Lord had his feven Thou- 
 fands, if not his feventy Times feven Thoufand, who had not 
 bowed their Knee unto Baal. 
 
 Theoph. In what Senfe are we then to take the Word, World, 
 in Scripture ? for to call them for whomChrift died for the World 
 of Believers is what, Mr Wejley fays, the Scriptures never counte- 
 nance ? 
 
 Phila. Mr Wesley has for many Years taken Leave to fay 
 what he pleafes, but hardly ever pi'0A*es what he fays, for it is 
 evident that the Word, World, is tifed in Scripture with a di- 
 rect Reference and Connection with Believers, for the Apoftle 
 fpeaking of the Fall of the Jews, fays, < thro' their Fall Salva- 
 
 * tion is come to the Gentiles. 1 And adds, ' if the Fall of them 
 ' (that is of the Jews) be the Riches of the World :' What 
 World could the Apoftle here mean but the Gentiles, and what 
 Part of thefe Gentiles are called the World is plainly pointed 
 out, viz. to thofe to whom Salvation came :— And to ftrengthen 
 this the Apoftle adds, « for if the calling away of them be the 
 « Reconciling of the World : Now what World could this be but 
 the believing Gentiles, to whom the Word of Reconciliation was 
 fent, as you have it Ails xiii. 48, ' And when the Gentiles 
 ' hear this they were glad, and glorified the Word of the Lord, 
 4 and as many as were ordained unto eternal Life believed/ 
 And it is worthy to be remarked, Tbeophilus, that the Word, 
 World, is ufed particularly by the Holy Ghoft, to diftinguifh the 
 Gentiles from the Jews, for as the Jews were called a holy Na- 
 tion, a peculiar People ; and the Lord, to diftinguifh them as 
 the People of his Love, calls them his chofen People • but as to 
 the Gentiles, they are called the Heathen, or the World round 
 about : In this Senfe there is a Beauty and Propriety in the 
 Word, World, even when ufed in Reference to the Death and 
 Attonement of Chrift, who was, fays John, e being a Jew, a 
 « Propitiation for our Sins.' But when he view'd the Extent of 
 his Death, that in his Name the Gentiles trujl, he adds, : not 
 ' for ours only, but for the Sins of the whole World ;' and who 
 thofe are, and for what End the Gofpel is revealed, Paul tells 
 us, Rom. ix. 23, &c. * That he might make known the Riches 
 
 • of his Glory, on the Veffels of Mercy, whom he had afore pre- 
 
 * pared 
 
( H* ) 
 
 i pared unto Glory ; even us whom he hath called, not of the 
 
 * Je-vjs only but alfo ol the Gentiles.'' — As he faith alfo, « I will 
 f call them my People, which are not my People; and her be- 
 
 * loved which was not beloved. And it fhall come to pafs that 
 ' in the Place where it was faid unto them ye are not my Peo- 
 «ple : There fhall they be called the Children of the living God.' 
 So that by the World is meant the Children of God, fcattered 
 abroad throughout the "World, fee John xi. 50, 51, 52, ' And 
 
 * in this Senfe, Chrift fays, he came not to condemn the World, 
 ' but that the World through him might be faved :' Agreeable 
 to this Chrift fays, * Look unto me all ye Ends of the Earth, 
 « and be ye faved.' 
 
 Theoph. Sir, your Arguments from Scripture communicate 
 Light, Life, and Satisfaction to my Mind, refpecting the 
 glorious Defign ot Emmanuel's Death ; but what think you of 
 Mr Wesley's faying, * What becomes of all other People, they 
 
 * muft inevitably perifh for ever ; the Die was caft or ever they 
 
 * were in Being ; the Doctrine to pafs them by has configned 
 .' their unborn Souls to Hell, and damned them from their Mo- 
 
 * ther's Womb.' And that nineteen out of twenty will be loll, 
 let them do what they will. 
 
 Phila. Thefe are horrible Ideas, and were they juft they 
 would deferve a ferious Confideration : But whom does Mr 
 Wesley charge thefe terrible Things unto \ Not unto us I hope, 
 for I aflure him we believe no fuch cruel Doctrine ; fo far from 
 it, that we affirm that God never created any Man to damn 
 him, nor ever decreed Sin to be the Caufe of Damnation, for 
 neither Sin nor Condemnation ariieth from God but from the 
 Creature, therefore it is dreadful in Mr Wesley to reprefent u 3 
 as making the Almighty a Tyrant, as kis unjujl Phrafe is, when 
 we believe him to be the Effence of Love, 1 John iii. 16, 
 « And therefore this Reproach is rolled away, and like Smoke it 
 « vanifheth before the Wind, and like the Darknefs of the bot- 
 
 * tomlefs Pit, it is chafed away by the bright Rifing of the Star 
 
 * of Jacob.' 
 
 As to Mr Wesley fay ; r.g in a fhort Abftract which is lately pub- 
 lifhed, of electing Love, and diftinguifhing Grace, * that if this 
 
 * be true then nineteen out of twenty muft perifh, let them do 
 « what they will.' Here he .talks like a Stranger in Ifrael, for 
 who ever talks of God's electing Love under fuch narrow Limits 
 and Bounds, as One in Twenty. O fie, Mr Wesley, this was 
 done jto caft an Odium and Reproach on electing Grace and 
 
 thole 
 
( *34 ) 
 
 thofe that hold it, in order to embitter the Minds of your Peo- 
 ple againft embracing of it, or believing what Paul fays, « The 
 * Election hath obtained it, and the Reft are blinded ;' for we 
 are fo far from thinking Preaching or Printing fuch narrow Ideas 
 of electing Love, that we declare that they are a Number which, 
 no Man can number, more in Number than the Sands upon the 
 Sea Shore, that not one fingle Soul fhall ever perifh, that is 
 made willing to be faved in God's own Way, by Faith in the 
 Obedience, Death, and Refurrection of Jesus ; and that this 
 extends to every Kindred, People, Nation, and Language. ' He 
 « that feeth the Son and believeth on him, hath everlafting Life. 
 « Whofoever will, 'let him come and take of the Waters of Life 
 8 freely; that if thou fhalt confeiswith thy Mouth the Lord Jefus; 
 t and ihalt believe in thy Heart, that God hath raifed him front 
 « the Dead, thou shalt be saved :' And what can a poor 
 ' Soul, that is defirous of its Salvation, defire more : Hence it ap- 
 pears that the Reproach that Mr Wesley has been for thefe thirty- 
 Years charging electing Love, is rolled away by the Power and 
 Glory of the Scriptures 
 
 Theoph. But Mr Wesley intimates, if Election be true, then 
 there can be but one in twenty fayed, let them do what they 
 will . 
 
 Phila. I would only here obferve, that if the fallen Race are 
 left to do what they will, not only one in twenty, but not one 
 in twenty Thoufand will be faved, for every Man by Nature 
 wilieth his own Deftruction, by loving Darknefs rather than Light, 
 and therefore upon Mr Wesley's Foundation of Salvation being left 
 to every Man upon the Freedom of his Will, every Manmuft be 
 loft, becaufe his Will is by Nature reverfe to God's Will and 
 Way of Salvation, ye toill not come unto me that ye may have Life. 
 But if God makes them a willing People in the Day of his 
 Power, by giving them a new Nature, galled in Scripture a Nemo 
 Heart, and confequently a new Will ; and therefore it is not 
 Mankind's doing what theyjwill that faves them or has the leaft In- 
 fluence in their Salvation, but it is God fulfilling his Will, and 
 I the Work of Faith with Power that faves them ; not only one in. 
 "twenty, as Mr Wesley would reproachfully reprefent it, but to 
 an innumei-able Number which no Man can number, even to as 
 many as receive Chrift, to them he gives Power to become the 
 Sons of God, even to as many as believe on his Name. 
 
 Theoph. But Mr Wesley fays, to fay that Christ died for the 
 Elect, as Elect, is abfolute Nonfenfe and- Confufion, Prefervative, 
 Page 187. Phila, 
 
( 1 44 
 
 Phila. Here I am amazed, that Mr Wesiey (a Perfon of fo 
 much Knowledge) ihould ftoop fo low, as to degrade his Under- 
 standing, by calling 'it Nonfenfe ; if by Nonfenfe he means, ac- 
 cording to the Etymology of the Word, ungrammatical ; what 
 Connexion has this with it, any more than a Star has with a 
 Clod of Earth. Grammar h the Beauty or Propriety of Speech, 
 but it is Evidence that proves Matters of Fad:, and not Mr Wes- 
 ley's Denials and bold JJertions. — But if by Nonfenfe he means 
 (according to the general Acceptation of the Word) a Trifle, a 
 mere Trifle ! fomething very infignificant not worth a Hearing \ 
 This is alarming indeed ! What! the Crofs of Christ a Trifle ? 
 What ! his Death, his Wounds, his Groans, his Tears, a 
 Trifle? What! his Attonement, his Blood, his Refurrection a 
 Trifle ? What ! an abfolute Trifle , not worth a Hearing ? 
 — What ! the Salvation of thoufands of thoufands, of ten thou- 
 fands Times ten Thoufands, and a Number which no Man can 
 number, not worth a Hearing ! — This in Mr Wesley Ears is ab- 
 folute Nonfenfe : O amazing ! that becaufe Christ did not die 
 for all, even for thole who are in Hell, or that may for Rebel- 
 lion hear the folemn Sound depart, it mull be a trifling Affair, 
 that he died for the unnumbered Number of every Kindred, Na- 
 tion, and Language whom the Father had given him, < Thine, 
 
 * fays Chrift, they were, and thou gaveft them me : All that the 
 ' Father has given me, I have loft none ; I am the good Shep- 
 1 herd, and know my Sheep, and am known of mine : As the 
 ' Father knoweth me, even fo know I the Father ; and I lay 
 
 * down my Life for the Sheep.' And yet all this a trifling Af- 
 fair, abfolute Nonfenfe, but what is more amazing, be afto- 
 niflied, O Heavens ! at this, he adds, ' and Confufion : ' Words 
 which bear fo hard upon Blafphemy, that they fcarce deferve a 
 Reply. What the Death of Chrift for the Elect, as Elect, Con- 
 fufion ! O aftonifhing ! the very Center of all the divine Per- 
 fections, where Wifdom, Mercy, Love, Peace, and Holinefs 
 fhines with fuch Harmony, that all Heaven adores, every Angel 
 wonders, and every Saint admires, — in him Mercy and Truth 
 have met together, Righteoufnefs and Peace kifs each other, it 
 is here the Soul meets with Heaven, and Heaven meets with the 
 Soul ; here it enjoys Peace on Earth ; in this Sanctuary, in this 
 fafe Retreat the Soul, loves, adores, and praifes God for ever 
 and ever. 
 
 Theoph. Mr Wesley feems to allow that the Elect were Sinners, 
 but not as they are Elect in Chrift, but as they are out of Chrift. 
 
 Phila, 
 
( M* ) 
 
 Phila. Unhappy for Mr Wesley it happens according to the 
 Couniel of Jehovah's Will, that the Elect never were out of 
 Chrift, from everlafting they were chofen in him, Eph. i. 2, 
 and to Everlafting they will have a Being in him; and tho' 
 they were thus chofen in Chrift, and were as fuch the Object of 
 the fame everlafting Love, wherewith Chrilt was loved, John 
 xvii. 23, yet this did not prevent their being Sinners, nay their 
 being dead in Trejpajfes and Sins, as they ftood in Relation to 
 Adam, as the natural finning Head, and Parent of all Mankind, 
 Eph. ii. 2. And as fuch or in fuch a Relation they were loft, 
 were Captives, were unjuft, were guilty, and therefore ftood in. 
 an abfolute Need of the Death and Attonement of Chrift, to 
 bring them in a Way of Honour to the divine Perfections, not 
 to be interefted in the Love of God, but to the Inheritance and 
 Enjoyment of his Love, in which by Election and Choice of 
 them, they were interefted in, Jer. xxxi. 3, s As it is written, 
 
 * becaufe ye are Sons, God hath fent forth the Spirit of his Son 
 
 * into your Hearts, crying Abba Father, 
 
 There is one egregious Miftake of Mr We/ley's, and it feems 
 to me to be his capital Miftake, which chiefly leads him into all 
 others, which is, he fays in this Prefervative, Page 192, ' We 
 
 * believe that in the Moment Adam fell, he had no Freedom of 
 « Will left, but that God when of his own free Grace he gave 
 4 the Promife of a Saviour to him and to his Pofterity, gracioufly 
 c reftored to Mankind a Liberty and Power to accept of proffered 
 « Salvation.' I verily believe this is Mr We/ley's Creed, as his 
 Name is prefixed to it, but as to what the World has made 
 much Noife about, viz. the Apoftle's Creed, and Athanajius's 
 Creed, I believe they knew nothing at all of them, and as to Mr 
 We (ley's Creed, it is a Creed without Credit with me and many 
 Thoufands more, becaufe there is no Truth in it. — 'We believe, 
 « fays Mr We/ley, that the Moment Adam fell he had no Free- 
 
 * dom of Will left.' On the Contrary we believe that from the 
 Moment Adam fell, that he had a Freedom of Will left, and 
 that this Freedom was to every Thing which is evil, which evil 
 Bias or Bent of the Will is the Source of all the Branches of 
 Sin defcribed in near feventy Particulars in the Scriptures, 
 therefore he was the finning Head, the finning Life, to all 
 Mankind, as by one' Man's Difobedience ?nany ivere male Sin. 
 tiers , and nothing but Sinners by him and from him, poffeffing 
 the fame Freedom of Will to every Evil, and bearing the 
 fame Image and Likenefs that Adam did, and therefore it muft 
 
 U be 
 
( H6 ) 
 
 be exceeding wrong of Mr We/ley to fay, ' That God of his own 
 
 * free Grace, when he gave the Promife of a Saviour to him and 
 « his Pofterity ; gracioufly reftored to Mankind a Liberty and 
 
 * Power to accept of proffered Salvation.' This is not Truth, 
 we believe no fuch Thing, and folemnly call upon Mr Wefley to 
 prove it if he can, — fo far from believing it, that we affirm, 
 and are as ready to prove as to affirm that there is no fuch 
 Thing as proffered Salvation at all ; if there is a proffered Sal- 
 vation it muft be proferred either by Man or God; not by God, 
 for he does not proffer Salvation to the poor fenfible Sinner, 
 and then leave him to ftruggle with the Mutability or rather For- 
 wardnefs of his Will, whether he will choofe the Salvation or 
 not, but he gives, communicates, or reveals his Salvation to the 
 Soul, ' I will give thee, {not proffer thee) for a Light to the 
 
 * Gentiles, that thou mayeft be my Salvation to the Ends of the 
 
 * Earth : To as many as received him to them gave he Power 
 
 * (not proffered them Power) to become the Sons of God, who 
 ' called me by his Grace, (not proffered me his Grace) and 
 « revealed his Son in me, not proffered his Son to me. 
 
 Nov/ as this Salvation is not proffered by God, upon any 
 Condition in the Creature, but given freely, and the Bleffmg of 
 Faith to receive it as the Fruit of his Promife, Power, and 
 Love ; then I would afk Mr Wefley or any other, who gave them 
 any Authority to proffer, as they call it, Grace and Salvation, 
 when they have neither the one nor the other to give ? What is 
 this but folemn Mockery * Befides Mr Wefley is exceeding wrong 
 when he fays, ' that God has gracioufly reftored to Mankind a 
 ' Liberty and Power to accept of the proffered Salvation, this 
 Mr Wefley affirms ; your Proof, your Proof, Sir, — for this we 
 absolutely deny, — and afk, what Power has Enmity to Love ? 
 What Power has Blindnefs to fee, or the Dumb to fpeak, or the 
 Deaf to hear, or the Dead to walk ? Try the Experiment, Sir, 
 take a Walk among the folemn Tombs, go vifit the Manfions of 
 the Dead, and tell them that you proffer them Salvation, if 
 they will but open their Eyes to fee it, or rife up and embrace it; 
 perhaps you are faying the Figure is too ftrong, but it is not, 
 for the Cafe of poor Sinners are more deplorable than the Fi- 
 gure points them out, for they are not only as weak and incapable 
 as the Dead in the Grave, to help themfelves, but here let it be 
 confidered the Dead have no Enmity againft riling, tho' they 
 have no Life nor Power to rife, but the Sinner has not only no 
 Power to receive the proffered Salvation as you call it, but has 
 
 an 
 
( 147 ) 
 
 an Enmity againft it, therefore according, Sir, to your Reprefen- 
 tation every Soul mull finally be loir, for it has no Power to con- 
 quer its Enmity, nor no Will to love the Object ; if not, then 
 how is it poffible that they can accept of a proffered Salvation 
 (as you call it) by that Object, whereas the Salvation that the 
 Gofpel proclaims declares that -God gives Love to conquer the 
 Enmity, Willingnefs to receive the Object, and Grace to make 
 thankful and obedient for having received the Bleffing of Salva- 
 tion, according to his Word, Ifa. xxxv. 5, 6, The Eyes of the 
 Blind fliall be opened, and the Ears of the Deaf f jail be unfiopped', 
 then fjjall the lame Man leap as an Hart, and the Tongue of the 
 Dumb Jing ; for in the Wildemefs fhall Waters break cut, and 
 Streams in the Deferi. 
 
 But the great, the capital Miftake of all is Mr Wejley faying, 
 * that God gave to every Man in Adam in the Promife of a Sa- 
 ' viour, Power and Liberty to accept of Salvation,' when in 
 Fact God did no fuch Thing, fo far from giving it to every Man, 
 that he gave it to no Man in Adam, Grace was given in Chrift, 
 not in Adam ; fo far was God from waiting to fee the Fall of 
 Adam before he gave Grace to the People, that he fettled all 
 his Grace upon them in Chrift, before Adam had any Being, 
 fee Eph. i. 2, 3, 2 Tim. i. 9. But Mr JVeJley's Suppofition of 
 God's giving to every Man Power and Liberty in Adam, wholly 
 fets afide Chrift being the Head of Grace, of Influence, of Life 
 and Power to the Soul ; for as Adam is the Head, and 
 Being of Death, Darknefs, and Corruption to all Mankind, 
 called his Seed and Offspring, fo Chrift is the Head, Life, 
 Power and Glory of all Grace, Peace and Salvation to all his 
 Seed, for as Adam by his Death and Dilbbedience brought 
 Death upon his Pofterity, fo Chrift by the Perfection of his Obe- 
 dience brought Life and Salvation to all his Pofterity, and this is 
 the Beauty of the Apoftle's Reafoning between Adam as he is the 
 Head of Nature, and Chrift as he is the Head of Grace, Roth, v- 
 13, 21, and perhaps one oi the beft Interpretation of the Word 
 all, * for as in Adam all died,' that is Adam's all, to whom 
 he was a Head of natural Life unto, * fo in Chrift flrall all,' 
 that is, 'Chrift's all, to whom he is a Head of Grace and 
 Glory, fmll be made alive : For the Apoftle is not there fpeak- 
 ing of the Refurreftion of the Wicked, but only of the Saints, 
 and therefore the genuine Senfe appears to be this, that as fure 
 as all Mankind died by Adam's Death or Dilbbedience, fo fure 
 fhall all that are Chrift's rife in the Refurrection of the Juft, « Chrift 
 « the firft Fruits, and they that are Chrift's at his Coming.' 
 
 y 2 Theoph. 
 
( 14* ) 
 
 Theoph. But Mr Wejley frequently enquires why all Mankind 
 are not laved ; or at lead, why they may not be fayed, Prefer- 
 vative, Page 192. 
 
 Phila. The Reafon why is given in the Oracles of Heaven, 
 which in his moll bold Attempt he has never yet been able to an. 
 fwer, fee John x. 26. John xii. 39, 40. Rom. xi. 7, 8, 10. 
 
 Theoph. Sir, that beautiful Remark of Mr Harvey's, occurs to 
 my Mind, ' that Faith in the imputed Righteoufnefs of Chrift is 
 
 * a fundamental Principle of the Gofpel ' * If fo, fays Mr Wejley, 
 < what becomes of all thofe who think Nothing of the imputed 
 ' Righteoufnefs of Chrift.' 
 
 Phila. Mr Wejley may fee what becomes of them, Matt, xxii, 
 11, And when the King came in to fee the Guefts, he faw there 
 « a Man which had not on the Wedding Garment ; and he faid 
 « unto him, Friend, how earned thou in hither, not having on 
 
 * a Wedding Garment, and the Man was fpeechlefs : Then laid 
 « the King to the Servants, bind him Hand and Foot, and take 
 t him away and caft him into utter Darknefs; there fhall be Weep- 
 ' ing and gnafhing of Teeth. 
 
 Theoph. If this be the Cafe, fays Mr Wesley, how many who 
 are full of Faith and Love mult perilh everlaftingly. 
 
 Phila. Yes, they mull, and they juftly delerve it, and this 
 was the Cafe of the Pharijees, they were full of Faith in the 
 Law of Mofer, John v 45, a..d full of Love to their Prayers ; 
 Fading twice in the Week, and giving Tythe of all they poffefs, 
 and feeking Righteoufnefs by the Works of the Law, and there, 
 fore thofe who are full of Faith in their Self-righteoufnefs, and 
 full of Love with their own Doings, to obtain eternal Life, mud 
 fhare in the fame Condemnation with the Pharijees ; for I af- 
 firm that it is impoffible to be full of Faith and Love to Chrid, 
 and think Nothing, Nothing of his imputed Righteoufnefs. 
 
 But as Mr Wejley defired to know ' what mud become of all 
 ' thofe who think Nothing about the imputed Righteoufnefs 
 
 * of Chrilt ;' and having given a fcripture Anfwer to the En- 
 quiry, I now aflc Mr Weflgy what will become of thofe who think 
 much of imputed Righteoufnefs, who build their immortal. Hopes 
 of Heaven and Salvation upon it, if it does immenfe Hurt, if it 
 is unnecejjary, if it is dangerous and often Fatal, What mud 
 then become of the Souls* that trudeth therein ; if this be the 
 Cafe, I wifh, Sir, you would folemnly inform us, but let us 
 have no middle State, no invifible Shades, no Paradife feparate 
 from Heaven, lead, Sir, you day there too long, notwithftand- 
 fog the Virtue of the double Silver Crofs upon the Bible, or the 
 
 ipore. 
 
( »49 ) 
 
 more curious one upon the Bofom, or your folemn Watch-nights, 
 your Faftings twice in the Week, your Interceffions on Fridays, 
 your Body-bands, your private Bands, your Jet 'eft Bands, your 
 Love-feafts : Will this Heap of Popiih Stuff and Trafli do, why, 
 Sir, are you fo cruel to choak the People with the black Smoke 
 of the bottomlefs Pit ; where read you of an invifible State be- 
 tween Heaven and Hell ? Where read you of Watch-nights, 
 of Directions to faft twice in the Week, of Intorceffion on Fri- 
 days, of Body -bands, of felect Bands, of private Bands, of Leaders of 
 Claffes ? What is this but refined Popery, and Englijlo Nurieries 
 for Nunneries ? For the Mystery of Babylon the Great, 
 The Mother of Harlots, and Abomination of the 
 Earth. Rev. xviii. 20, 21, ' Rejoice over her thou Heaven, 
 ' and ye holy Apoftles and Prophets, for God hath revenged you 
 ' on her. And a mighty Angel took up a Stone, and caft it in- 
 
 * to the Sea : Thus with Violence fha.ll that great City Babylon 
 
 * be thrown down, and fhall be found no more.' Therefore, 
 Sir, as you love your own Soul, and as you fo love precious and 
 immortal Souls, Co?ne out of her, touch not the unclean T'ing, nor 
 worfhip the Bead, nor the Image of Babylon any more ; but as 
 you will preach, let it be not only in Chrift's Name, but let it be 
 the Power of Chrift to. conquer the Will, the Grace of Chrift, 
 to draw the Heart, the Perfon of Chrift to engage the Affection ; 
 the Righteoumefs of Chrift to juftify the Soul, the Blood of 
 Chrift to pardon our Sins, the Faithfalnels of Chrift to keep us, 
 and the Spirit and Bleffings of Chrift to engage us to Love, 
 PraiJe and Obedience, then may you expect to be great in Jfrael, 
 and let us never any more hear of that Popifh Trafh, unlefs you 
 are determined againft the Law of the Land, the Law of God, 
 the Light of the Gofpel, and the Light of your own Conference 
 to eftabliih the Popiih Superftition of Nunneries, efpecially for 
 the Female Sex, by telling them in a Letter, directed to the 
 fingle Women in the Methodift's Society, fecond Edition, printed 
 at Briftol only four Years ago, where you fay, Page 4, ' I will 
 ' fpeak the inmoft Sentiments of my Heart.' And what thefe 
 inmoft Sentiments of your Heart are to thefe fingle Sifters, you 
 tell us freely, for you fay in the fame Page, ' My Bufmefs with 
 ■ you is only to guard you againft thofe Snares which Satan 
 1 will afturedly lay for our Feet ; the firft and indeed the moft 
 ' dangerous Snare he can throw in your Way is any Kind or 
 « Degree of Intimacy with fingle Men ; indeed I would wifh you 
 I to be very'fparing in your Converfation with any Man, but 
 
 ' mors 
 
( ijo ) 
 
 * more efpecially with thofe who are fingle, all Familiarity with 
 « thefe ought to be avoided ; even with the moft devout, for the 
 « moft innocent Commerce with them, if it wounds not our Con- 
 s fciences leaves a Stain on our Reputation, and the Smoke 
 e blackens when the Fire does not burn us.' Can an One read 
 this Paragraph without ihuddering ? Are thefe, Sir, the inmoft 
 Sentiments of yctur Heart, I believe they are; what the moft dan- 
 gerous Snare the Devil can throw in a young Lady's Way, any 
 Kind or Degree of Intimacy with fingle Men : Nature ftarts at 
 it ; What, born with a native Love to them ! What, made by 
 Heaven itfelf as an Helpmate for Man, to be a Sharer of all the 
 Sweets, the Blifs, the Joys of Life, and yet forbid an Intimacy, 
 forbid the Union of Love ! What, has Nature plac'd the moft 
 exalted Thoughts, the moft fuperlative Affeclion to fome particu- 
 lar Objeft, as it is written, "thy Defire Jhall be unto thy Hujband, 
 and yet this delirable Object muft not be admitted near, O cruel 
 Doflxine ! Well may the Apoftle call it, the Doftrine of Devils\ 
 I Thn. iv. i. 
 
 Here, Sir, I cannot forgive you ; what did God make Eve 
 for ? Was it not for an Helpmate ? What ! and not come near 
 her ? A ftrange Helpmate ! Why did the Lord take Eve from fo 
 near Adam's Heart, and not from his Feet, that he may trample 
 upon, or tyrannize over her, but from his Heart ? Was it not to 
 fhew how near, how dear, the Object of our Affection fhould be 
 unto us, even as our own Heart, and yet not come nigh them > 
 O, cruel Thought ! from whence came thou ? — Why did God 
 make Eve of Adam's Bone, but to fhew the Man that in loving the 
 Object of his Affections whom he intends to make his Wife, he 
 only loves himfelf, his own Bone, and yet not come near her ? 
 What ! no Kind nor Degree of Intimacy between them ? What ! 
 all Familiarity with them (you fay) muft be avoided, even with 
 the moft Devout ? Is not this as Heart-breaking as thofe moving, 
 melting, feeling Accents which once dropped, I will not fay 
 from whom, ' O ! the Defire of my Eyes and the Joy of my 
 « Heart is taken away with a Stroke, and facrificed to /. B .' — i 
 Perhaps, Sir, you know from whom they came ? — But why did 
 God prefent the Woman to the Man ? — What ! to engage his Af* 
 feclions, then to teafe him, to diftraft him, to diftrefs him, which 
 muft unavoidably be the Cafe, • if your Doctrine be true that 
 there muft be no Intimacy with the fingle Women, not the moft 
 innocent, O Sir ! Nature fhakes, for furely God prefented the 
 Woman to the Man to fhew us that fingle Women are prefented 
 as the rich Gifts of Providence to the Men, to command their 
 
 Affection > 
 
( W ) 
 
 Affe&ions, to unite their Hearts, and engage in them all the 
 endearing Ties of Love, and the Delights of the Mind. — Why 
 did Ada?n fay upon feeing the Woman, This is Flejh of my 
 Flejh, and Bone of my Bone ; why, furely, to fhew us that the 
 Women are made with the fame tender Paffions, tender Affec- 
 tions, Love and Complacency to the Men, as the Men are made 
 with to the Women, and yet no Intimacy between them, O ! Sir, 
 what Heart can forgive you ? But why did Eve become Adam'* 
 Wife, and they be no longer twain but one, why fure it was to 
 fhew us that God ordained the Marriage Union between 
 Adam and Eve, as an Emblem or rather Pattern of the Marriage 
 Union (where there is a mutual Love) between the Man and the 
 Woman that they fhould not be twain, but one in Heart, one in 
 Union, one in Life, one in Love, what and all Intimacy muft be 
 avoided, O Sir! your Doctrine is more cruel than the Grave, 
 for it is happier to be buried in the Grave than for the Object of 
 our Affection to be buried from our Sight. But, Sir, why did 
 the Lord fay, It is not meet that Man Jhould dwell alone. 
 Surely, to fhew us that it is impoffible for the Man to be happy 
 without a fuitable Object for his Affections, Love and Compla- 
 cency, or as the Jews exprefs it, * Man alone is but half 
 bleffed, and yet thefe Objects muft be forbid to have the leaft In- 
 timacy with them, O fie ! Sir, what can you mean ? Would 
 you forbid the Law of God and Nature too, and all this under 
 the Notion of Religion and Piety. O ! Sir, you feem to be 
 more than over the Threfhold of the Door of a certain Place, 
 I don't' chufe to mention where, but would only fay in Scripture 
 Language, ' Come out of her, that ye be not Partaker of her 
 ■ Sins, that ye receive not of her Plagues.' 
 
 But above all, Sir, never more reprefent Union, Commu- 
 nion and Intimacy with Women, ' as irreligious, and a dange- 
 1 rous Snare, and that the moft innocent Commerce with them 
 « leaves a Stain upon our Reputation,' when the Holy Ghoft by 
 this Figure reprefents the whole Glory of Chrift's Love to the 
 Church, Eph, v. 25, Hujbands, love your V/ives, even as Christ 
 alfo loved the Church, and gave himfclf for it. And the Apof- 
 tle exprefly calls Adam a Figure of him that was to come, (hew- 
 ing that as it was not meet for Man to dwell alone without an 
 Helpmate, fo it was not meet that the Man Jesus fhould dwell 
 alone in the Glory he had in the Bofom of the Father's Love> 
 therefore the Church was formed to be his Bride, Spoufe, and 
 Companion with, him in the fame Love and Glory, and as Eve 
 
 wa 
 
( *S* ) 
 
 Was taken from near Adam's Heart, it (hews how near and deaf 
 the Church is to Chrift: Ukewife as Eve was form'd from the Fleih 
 and Bone of Adam, it fhews that the Church is ChrijVs Body lb 
 near as to be Part of himfelf, as fays the Apoftle, We are Fief? 
 of his FleJJj, and Bone of his Bone. And as Eve was form'd 
 from the Beauty and Perfection of Adam, he therefore loved 
 her as his own Image and Beauty, fo the Church was form'd 
 in the Womb of God's Love, or in the fuperlafarian or overfal 
 Way of Grace, from Chrift's Beauty and Perfection, and there- 
 fore Chrift loves his Church in his own Lovelinefs and Glory, 
 with the fame Love the Father loved him in all his Glory, John 
 xvii. 22, 23, John xv. 9, ' And as Adavi and Eve were no 
 longer twain but one, fo Chrift and his Church are not twain 
 but o n e, — one in Union, one in Nature, one in Love, one in 
 Spirit, one in Glory, ' but this is a great Myftery, but I fpeak 
 « concerning Chrift and the Church,' Epk. v. 25, — 32. 
 
 Theoph. What think you of the Doctrine of finleis Perfection, 
 which Mr IVeJley preaches to his People ? 
 
 Phi/a. Mr Wesley appears to me, to want Underftanding in 
 thole Parts of Scripture that fpeaks of Perfection : But above all 
 People Mr John Wesley ought to be filent about Perfection ; be- 
 caufe, he has none in Christ, nor has he a fmlefs Perfection in 
 himfelf :— And as to all his perfect People, they feem to me, to 
 know no more of Perfection, than the old Woman did of the 
 Nature of a heavenly Rapture, when hearing a popular Field- 
 preacher at a great Diftance, a Gentleman feeing her Hands and 
 Eyes often lifted up to Heaven, faid to her, good Woman, you 
 cannot hear the Preacher at fuch a Diftance ; no, fays ihe, but 
 I can fee his heavenly Wig. As to Mr Wefey's Perfection, I 
 well know, it is like mine, by far too imperfect, and far fhort of 
 Paul's, who faid, Not as thou I had already attained or were 
 already perfect ; for he fays, When I tvould do Good, Evil is pre- 
 fent with vie. Though Mr Wejley has had more than once the 
 Affurance to fay, that Paul fpeaks here not his own Cafe as con- 
 verted, but the State of an unconverted Perfon. — I have only 
 this to fay, I chufe to be one of Mr Wesley''?, unconverted Per- 
 fons ; for, I think, they are much better : Much better ) did I 
 fay? It is a Phrafe too low, infinitely better than his converted 
 Ones, becaitfe they delight in the Laiv of Cod after the in- 
 ward Man, and ferve him in Nenvnefs of Spirit, and not in the 
 Qldnefs of the Letter, Rom. vii. 6, — 22. 
 
 Theoph. What think you of Mr Wejley's fhort Method to con- 
 vert all the Roman Catholics in the Kingdom of Ireland ? Phh 
 
( *53 ) 
 
 Phila. His univerfal Converfion appears to me like his univer- 
 fal Salvation without any Foundation; but the old Adage is the 
 moll fuitable Anfwer to him I can juft think of, Phyfician heal 
 thyfelf. 
 
 Theoph. What think you of the Sermon he preached upon thofe 
 Words, The Lord our Righteousness? 
 
 Phila. Therein he handles the Word of God deceitfully ; the 
 Art of the Serpent twines through the Whole ; the real Mean, 
 ing of his Heart he does not fuffer to come out of his Lips. He 
 fays and he unfays ; he affirms and then contradicts. He had 
 loft many Hearers by what he had written to Mr Harvey a- . 
 gainft imputed Righteoufnefs ; and in this Sermon, becaufe there 
 are many good Expreffions of the Righteoufnefs of Christ, 
 he would fain have us believe, that there was no real Difference 
 between him and Mr Harvey, and others of the fame Sentiment. 
 That the Difference confided only in Words, and not in any real 
 Meaning ; though the one fays, that the imputed Righteoufnefs 
 of Chri 3T is the fole. Found ati on, Matter, Cause, Life, and 
 Condition of our Juftificalion before God ; and the other fays, 
 it is unnecejfary, and unfcriptural ; that is, has done immenfe 
 Hurt ; that we muft obey in order for our final- Acceptance, and 
 at laft be judged by our Works, and yet no Difference in Mean- 
 ing, only in Words. What ! does Mr Wesley think that when 
 our Lord fhall urge the awful Sentence, Depart from me, ye 
 Curfed, into everlafting Fire ! and pronounce the happy Joy, 
 Come, ye Bleffed of my Father I does he think that there is no real 
 Difference in Meaning, but only in Words. Suppofe he was 
 to ftep down to the dark Shades and tell them fo : O ! this Art 
 and Sophiftry will not do, for the Scriptures are fo plain, that he 
 that runneth may read ; yet Mr Wesley would fain have us to 
 believe, that Bellamine, that great Advocate for the Church of 
 Rome, and of Justification by Self-righteoufnefs, attended with 
 the Works of Charity, had a Share in the Righteoufnefs of 
 Christ? What! juft fuch a Share as to make up the Defici- 
 ency of his own? Ay, this is the. Marrow of Mr Wesley's Heart, 
 and too much the refined Popery and current Doctrine of the 
 Day. I would take this Sermon Sentence by Sentence and an- 
 fwer it, but, I remember, it is already anfwered with fuch an 
 Anfwer, that Mr Wesley has never been able to anfwer as I have 
 ever heard of. 
 
 But, there is one Objection that I would take Notice of, 
 Mr Wesley fays, they are afraid to ufe the Expreffion, the impu- 
 
 X ted 
 
( 1*4 ) 
 
 ted Righteoufnefs of Christ leaft any fhould abufe it ; fhould 
 not Mr Wesley forbid Eating, leaft any fhould abufe it for the 
 fame Reafon ? But, he fays, we have known this done a thou- 
 fand Times, and particularizes wherein ; £ A Man has been re- 
 * proved, fuppofe for Drunkennefs, O ! faid he, I pretend to no 
 ' Righteoufnefs of my own, Christ is my Righteoufnefs. Ano- 
 < ther has been told, that the Extortioner and UnjuJ? foall not in- 
 ■ herit the Kingdom ef God, he replies with all AfTurance, I am 
 c unjuft in myfelf, but I have a fpotlefs Righteoufnefs in 
 'Christ.' Now, this is what Mr Wesley affirms, Page 19. 
 and fays, « We have known this done a thoufand Times.' This 
 I deny, and call upon Mr Wefley before God and the World to 
 prove it ; I charge him here to his Face with an Untruth and 
 Infmcerity. Let him prove a thoufand Inftances of Drunkards 
 faying they have no Righteoufnefs of their own, but that they 
 nave a Righteoufnefs in Christ ; or of unjuft Perfons, or of 
 Extortioners, faying they do not pretend to a Righteoufnefs of 
 their own, but they have a Righteoufnefs in Christ; nay, 
 that they reply, with all AfTurance, I am unjuft in myfelf, but 
 I. have a fpotlefs Righteroufnefs in Christ. — Now, this is a 
 vile Accufation and a dark Horror drawn over the Imputation of 
 Christ's Righteoufnefs, and thofe that hold it on Purpofe to 
 degrade the one and expofe the other ; for, blefTed be God ! Na- 
 ture has not the daring AfTurance to attempt to prove fuch a 
 Thing ; and vet he tells the World he has feen a thoufand In- 
 ftances of it ; O ! Heaven forgive him. Where is the Drun- 
 kard, or the unjuft Perfon, or Extortioner, that will dare to fay 
 fo ? Your Proofs, Sir, are called for. O ! what Enmity has 
 Mr Wesley in his Mind againft imputed Righteoufnefs ; But what 
 is all this to us J We hold no fuch Doctrine ? Nor countenance 
 in the leaft Refpect any fuch Perfons, if any fuch profane har- 
 dened Sinners can be found? Indeed, I have heard fome, who fhould 
 know better, and to their Shame be it fpoke, who have charged 
 the Baptijls with preaching Antinomian Doctrines, which has en- 
 gaged me to hear thena frequently, and to fearch into their 
 Principles particularly ; and they appear to me to be juft fuch 
 Antino7iiians as Paul and Peter, as John and James; for 
 they preach God's everlafting Love and the Power of that Love 
 upon the Mind, loving hint becanfe he firjl loved them. They 
 preach Light and Life, Peace and Pardon, and Plenteoufnefs of 
 Redemption by the Lord Jesus and the Influence of his Grace 
 upon the Heart j that in his Light they fee Light; that from 
 
 his 
 
( m > 
 
 Ills Life they receive Life ; that from his Peace they in Patience 
 pojfefs their Souls ; that from the rich Atonement of his Blood 
 they have Peace with God, Peace of Confcience and Joy in the 
 Holy Ghoft ; and from the Plenteoufnefs of Redemption by the 
 Lord Jesus Christ, they rejoice in Hope of the Glory of God, 
 and are edified, and multiplied, and walk in the Fear of the Lord, 
 
 and in the Comforts of the Holy Ckojl. They preach the 
 
 Power, the Life, and Influence of the Holy Ghoft, in quicken- 
 ing, enlightening, reviving, fealing, and comforting the Saints • 
 in leading them to Jesus as their living Life, their living Bread, 
 their living Water, their living Strength, their living Rock, their 
 living Righteoufnefs, and their living Hope for ever ; to him as 
 their all, to .enjoy all in him, and receive all from him % 
 who is their God, their Glory, and their all ; feeing that his 
 Perfon, his Glory, his Perfeftion, his Pronaifes, his Power, his 
 Prefence, his Love, his Grace, his Convenant, his Oath, his 
 Faithfulnefs, and Fulnefs are all theirs.., and as the Fruit of this 
 Inheritance and Pofiefilo-n, being in all Things enriched by him, 
 they walk in Union and Communion, in Faith, Hope, and Love, 
 in all the Bleflings and Privileges of the Gofpel ; in all the Sta- 
 tutes, Order, and Ordinances of the Houfe of God, continuing 
 i?i the Apoflles Doclrine, in Fellow drip, in breaking of Bread, and 
 in Prayer every firft Day of the Week as the primitive Difciples 
 did, that they may grow up into him in all Things which is the 
 Head even Christ; being cemented together in the Bonds of 
 Love, as one Body, one Bread, one Family, and one Building ; 
 having one Faith, one Lord, one Baptifm ; and being baptized 
 into one Spirit they partake of all the Marrow and Fatnefs, 
 Bleffino- and Fulnefs of the Covenant of Grace, and Treafures of 
 Glory ; they fit like Olive Branches round their Father's Table, 
 and enjoy all the Bleflings of his Love ; not as Strangers, Ser- 
 vants, and Slaves, but as Children pofTeffing the Inheritance, 
 and as Heirs of Grace rejoicing in their Portion, remembering 
 the Love of Christ, which is better than Wine ; and being Fol- 
 lowers of God as dear Children, and walking in Love as Christ 
 alfo has loved them and gave himfelf for them ; they learn to 
 love as Brethren, to Jove one another as Chris.t has loved 
 them ; to be kind one to another, tender hearted, forgivening one 
 another, as God, for Christ's Sake, has forgiven them ; that if 
 any wander they rePcore fuch an one in the Spirit of Meeknefs ; 
 that if any are fick or in Prifon they vifit them, or if any are 
 afflicted they pray for them, and if any are in Diftrefs they re- 
 
 X 3 lieve 
 
c m ) 
 
 lieve them ; being ready to give and to communicate, that 
 they that want may know no Lack of any Thing. Their Defire 
 is that no corrupt Communication may come out of their Month, 
 but that which is good to the Ufe of edifying, that it may ad- 
 minifter Grace to the Hearers, that they may with one Heart 
 and with one Mouth glorify God, even our Father, and the Lord, 
 Jesus ; to him be Glory in the Church throughout all Ages, World 
 without End. Amen. 
 
 Now, thefe are the People, Theophilus, whom not only Mr 
 Wesley, but all the legal pharifaical ProfefTors of the Age among 
 the Prejhyterians (and Independents fo called but there are very 
 few of them in the Kingdom) thefe, like the Pharifees of old s 
 take an unchriftian, unfcriptural Liberty to call thefe People 
 Antinomians as the Pharifees did Paul, faying, Jhall •we conti- 
 nue in Sin that Grace may abound? What Anfwer did Paul give 
 them, God forbid! And do they not with the fame Heart and 
 Soul exprefs the fame Language, Rom.ri. 15, What then f jail 
 we Jin becaufe nue are not under the Laiv, but under Grace, God 
 forbid ! I often blufh and am afhamed for the Ignorance of moft 
 of the ProfefTors of the prefent Day : They feem in general to 
 know no more of their Bibles than the Church of England Prieft 
 did of the Seventh-day Sabbath who lately accufed a certain godly 
 Man who kept the Seventh-day Sabbath, with Profanation, becaufe 
 he kept not the firft Day of the Week for his Sabbath ; to whom 
 he faid, Sir, it is very ftrange you charge me with profaning the 
 Sabbath, when I keep that very Sabbath you direct me to keep. 
 Where do you find it, faid the Clergyman ? Sir, faid the o- 
 ther, wrote over your Altar-piece thus : Remember the feventh 
 Day to keep it holy : For the feventh Day is the Sabbath of the 
 Lord thy God. O ! faid the Clergyman, I never thought of that 
 before. And as ignorant are thofe ProfefTors who charge the 
 Baptijls of being Antinomians when they hold of the Law in all its 
 higheft Honours, not only as the Royal Laiv, but as their Rule 
 of Love, and as fuch the perfeel Law of Liberty. However, 
 they are content and count it their Honour to be thus reviled, 
 that the Spirit of Christ and of Glory may reft upon them, as 
 it is written, the People ft pall divell alone and fjpall not be reckoned 
 among the Nations, Num. xxiii. 9: 
 
 Theoph. Sir, your Defcription amazes me ! Attracts me ! yea, 
 aftonifhes me ! to find by frefh Proofs that thefe are the People 
 whom we have fo much reproached and entertained fuch depre- 
 ciating Ideas of j to ufe the prophetic Language of the infpireci 
 
 Poet, 
 
( m ) 
 
 Poet, c Their Light rifes out of Obfcurity, and their Darknefe 
 f is as the Noonday.' Well may the Prophet fay, Happy art thou 9 
 0, Ifrael ! who is like unto thee? 0, People faved by the Lard! 
 Happy are the People that are in fuch a Cafe! 
 
 It not only amazes me, but attracts and engages my Atten- 
 tion! and likewife aftoniihes me that the Power of Prejudice is f© 
 prevalent, the Wails of Biggotry fo ftrong, and the Scales of 
 Ignorance like the Bars of a Caftle upon weak Minds. 
 
 Phjla. Dear Theophilus, as the greateft Prejudice you can do 
 to a Friend, is to entertain too high Expectations from him ; as 
 you will then be apt to meaiure all his Excellencies according to 
 the exalted Height of your Expectation, and not according to 
 their own intrinsic Merit or Value. — Thefe People do not pre- 
 tend to Perfection in the moil perfect Parts of their Conduct, but 
 to come as near as poffibJe to the Pattern given in the Mount} 
 for it fome Times fares with them as it did with the primitive 
 Churches in PauTs Days ; fome tall Cedars in Zion like David 
 drop ; fome flaming Profeflbrs like Solomon backflide ; and zea- 
 lous Lovers of Christ like Peter grows cold and become like 
 loft Sheep for a Seafon, but when the Lord reftores their Souk 
 and turns their Captivity like Streams in the South ; heals all their 
 Backflidings, and loves them freely ; then they make known to the 
 Sons of Men his mighty Afts, and talk of his nvonderful Pcwer s 
 and therefore thefe Inftances, tremendous as they are, ought to 
 keep profe/Tors filent, and their Mouths in the Daft ; confidering 
 that they are in the Body, and be not high minded, but fear, 
 and not dare to charge the Doctrines of Grace or imputed Righ~ 
 teoufnefs with Antinomianifm, for it is not Grace but Corruption 
 that is the Caufe of the Saints Fall ; it is not living uposi 
 Christ, and all Life and Fulnefs in him, but the Want of liv- 
 ing upon him, or only living by Half or Part upon him; that is., 
 the Caufe of their Fall ; for, it is hard to fay, where infinite 
 Wifdpm, Power, and Faidifulnefsj, mines moft bright, whether 
 |n Regeneration, in Reft oration, or in the R.efurrection of the 
 Saints. — It was a mournful remarkable Exprefllon of Mr P — //, 
 who made an Excurfion from Scotland to London about twenty 
 Years face, upon his Return faid to a familiar Acquaintance, I 
 have faid he attended upon almoft all the Preachers in London s 
 yet, had it not been for the Free-grace of Baptijl Preachers, faid 
 he, I fhpuld have found. no Gofpel, though no Baptift himfclf, 
 I fuppcfe he meant no Gofpel to his Mind ; however, this may be 
 without any Attempt to a Spirit of Prophecy ; it may be faid that 
 
( *# ) 
 
 In Christ's fpirlttial Reign, when he (hall deftroy the Man of 
 Sin with the Brightnefs of his Glory ; when h e Jhall be as the 
 Light of the Morning, as a Morning without Clouds when the Sun 
 arifeth, and reign before his ancients glorioufly, and make Zion 
 the Joy of the whole Earth. Then Ephraim fhall no more vex 
 Judah, nor Judah vex Ephraim ; but they fhall all fee Eye to 
 Eye ; then there will be a Revival of the primitime Beauty, Ho*- 
 nour, and Order of the Churches according to their firft Origi- 
 nal and Pattern of the Baptijl Churches of Christ fettled by 
 the Apoftles at Jerufalem, at Corinth, at Phillippi, Galatia, E- 
 phefus, and the feven Churches in Jfia. 
 
 Theoph. Sir, my Obligations are renewed to you for your La* 
 hour of Love in opening the Scriptures, in elucidating the Doc- 
 trines of Grace, and clearing them from thofe dark Glolles of 
 Mr Wesley, and removing that Art, Sophiftry, and Armenian 
 Smoke in which the Nation has been almoft fmothered for thefe 
 thirty Years ; but fome I fear will think you have been too hard 
 upon him. 
 
 Pbila. Such that think I have been too hard, mull be very 
 foft People indeed; for out of his own Mouth, I do not judge 
 him, for he not only judges but condemns himfelf ; for he fays 
 in his Sermon upon the Lord our Right eoufnefs, Page 5. 'That the 
 f Chriftian Church Hands or falls with it ; it is certainly the 
 1 Ground and Pillar of that Faith of which alone cometh Salva- 
 « tion, of that Catholic or univerfal Faith which is found in all 
 .« the Children of God, which unlefs a Man keeps whole and un- 
 
 * defiled, without Doubt he fhall perifh everlaftingly.' 
 
 Now, let Men, let Angels, let Mr Wesley's own Confcience 
 "judge if he has kept the Right eoufnefs of Chrijl Whole ? Has he 
 not been rending it thefe thirty Years, and thereby more cruel 
 than the Soldiers who crucified the Redeemer, who faid of his 
 feamlefs Garment, which was an Emblem of the Perfection of 
 his Righteoufnefs, let us not rent it ? But, has not Mr Wesley 
 been rending it by faying, ' It is unnecejfary, ur.fcriptural xhssx. the 
 f Scriptures no where countenanced any fuch Imputation of 
 « Christ's Righteoufnefs, wherein the Jufifier and the Jujli- 
 « fed, being both righteous with the felf-fame Righteoufnefs. 
 
 * That the active Obedience o*f Chrift, his fulfilling the moral 
 
 * Law, was never intended by God to be that Righteoufnefs 
 
 * whereby we are juflified.' Again he fays, « Therefore it can- 
 f not be imputed to any Man for his Righteoufnefs, there is no 
 
 * Neceffity or Occafion for it.' And adds, * God does not re- 
 
 « quire 
 
( *59 5 
 
 « quire of us the Righteoufnefs of Chrift for our Justification.' 
 Now, I call upon Mr Wesley himfelf to judge, whether upon his 
 own Faith, if he has any Right to go to Heaven or any of his 
 People, who believe in the fame Doctrine, for he fays, * If any 
 
 * Man keep not the Righteoufnefs of Christ Whole, without 
 
 * Doubt he (hall perifh. everlaftingly.' Without Doubt this muft 
 be the Cafe of thofe who do not, Rom. ii. 20. Thou therefore 
 which teacheth another, teachejl thou not thyfelf. 
 
 But further, leaft any one may think that my Thoughts are 
 harfti upon Mr Wesley, let them judge of the foft Words which 
 proceed from his own Lips ; for he fays, that a Man, except he 
 keep the Righteoufnefs of Chrift, not only iohole but undefiled, 
 
 without Doubt he fhall perifh everlaftingly. Now, if God 
 
 has no more Mercy upon Mr Wesley than he has for himfelf; le" 
 him be weighed in his own Balance and fee if he is not wanting ; 
 for let his own Friends, the beft and the moft perfect of them, 
 judge whether Mr Wesley has kept the Righteoufnefs of Chrift 
 undefiled f Has he not in his Prefervative, and in his Letter to 
 Mr Harvey charged the moft black and bafe Accufatiens to it ? 
 Has he not faid therein, Page 212, that it is dangerous, often fa- 
 tal, it has done hnmenfe Hurt ; that it has encouraged Mankind 
 to work all Uncleannefs with Greedinefs ? 
 
 Again he fays, ' that imputed Righteoufnefs leads not to Re j 
 r pentancg, but to Licentioufnefs, this Doctrine makes the Holy 
 f One of God the Minifter of Sin.' Now let his Friends fpeak, 
 let Mr Wefey's own Confcience fpeak, let thern fpeak if they 
 have a Word to fay or forever be afhamed in eternal Silence : 
 For furely if the Angel's for fmning deferved to be caft out of 
 Heaven; if the Devil for finning deferved to be damned; if 
 the Pharifees, for their Enmity, deferved from our Lord that 
 interrogatory Sentence, How can ye efcape the Damnation of 
 Hell? What muft that Man deferve that has, in Enmity t<3 
 the Righteoufnefs of Jefus, exceeded them all, when he fays 
 in Anfwer to Mr Harvey, where Mr Harvey fays, « I read there 
 
 * is a Righteoufnefs which fupplies all the Creature needs.' 
 This Mr We/ley calls (Page 226) ' Terrible, always dajigerous, 
 ' often fatal, and that if we allow this, viz. that Chrift fulfilled 
 f all the Conditions of the Covenant for us, Aniinemianifm comes 
 « in with a full Tide ,' What is this but charging Chrift's Love 
 and Obedience to the Law for us, to be an open Floodgate of 
 Iniquity ; does not this exceed the Pharifees, who faid to Chrift, 
 Thou cajleth out Devils by Belzebub the Prince of the Devils. Ke 
 
 calls 
 
calls it likewife a Syren Song and pleafmg Sound to James 
 Wkeatley and James Reiley. Whatever it be to them I knOw not, 
 but it is certainly a fweet Song and a pleafmg Sound to the 
 Church of God, Ifa. lxi. io. I will greatly rejoice in the Lord, my 
 Soul JJiall be joyful in n/y God, for he has cloathed vie with the 
 Garments of Salvation* he has covered me with he Re/bes of Right ecuf- 
 nefs. And here I would afk Mr Wesley, and many ethers, how 
 they dare in their Confcience (not only expoie their Ignorance) 
 but endeavour to frighten People againft the pure Doctrines of 
 rich Grace, by that frightful Ghoft and Bugbear Word. O ! 
 it is Antinomianifm when we fay no more than Paul did, Rom. 
 v. 20. Moreover, the Law entered that the Offence might abound ' 
 hut 'where Sin has abounded Grace has much more abounded. But, 
 where is the Man, the hardened Sinner that dares X.o fin that 
 Grace may abound? I know of none fuch, therefore it is high 
 Time that this old frightful Ghoft, that haunts the Churches and 
 our Confciences, was laid in the Red Sea ; for we have a Saying 
 in Shropfaire, that if evil Spirits or Ghofts are laid in the Red 
 Sea, they never come to trouble weak Minds any more. But, 
 fuppofmg there are fome Men who abufe the Bleffings of Provi- 
 dence, does this take away our Intereft in them ? Or that there 
 are, as Jude exprefTefs it, fome ungodly Men who were for their" 
 Ungcdlinefs ordained of old to this Condemnation, of turning 
 the Grace of God into Lafcivicufnefs. I would here very feri- 
 oufly afk Mr Wesley, which is the mod fure Way to Hell ? Whe- 
 ther to fail through the Gulph of Antinomianifm, in the Liber- 
 tine's Senfe, or to fun foul and fink upon the Sands of Armini- 
 afm ? Is not the felf-righteous Pharifee as fure to be loft as the 
 moft profane Sinner ? Nay, to go further, is not the moft re- 
 fined Moralift, or the moft zealous Profeflor, that depends upon 
 any one Act, or upon all the Actions he has done, or that Chrift 
 has enabled hinvto do, as fure to perifh as thofe who faid, In 
 thy Name have we not done many wonderful Works ? Mat. vii. 22. 
 For know this, it is not what we do, nor what Chrift enables us 
 to, that is th fitter of our Faith, Hope, or Confidence to- 
 wards God, but purely what Chrift has done and fuffered for 
 us ; his Perfon we truPc as the fmgle and alone Object of Faith ; 
 bis Righteoufnefs without our filthy Raggs ; his Death for A- 
 tonement without any Works of Merit j his Power without our 
 Strength; his Allfufficiency without any of our own Deficiency ; 
 not doing what we can (as too many cf the Preachers of the 
 Day preach) and Chrift will make up the Deficiency, teaching 
 
 that 
 
( rfi ) 
 
 that it is Chrift's Merits that make our Obedience effectual to 
 fave us, when in Facl it is no fuch a Thing, for it is his own 
 Arm that faves us, his own PJghteoufnefs that juftifies us, his 
 own Blood that pardons us, his own Power that Supports us s 
 his Grace that fupplies us, and his Love that engages us to 
 Praife, Love, and Obedience to his Name ; therefore not unto 
 us, not unto us, but unto his Name be all the Glory. 
 
 Theoph. But, is it not faid by our Lord, bleffed are the Pure in 
 Heart, for they foall fee God? 
 
 Phila. Yes, it is ; and I know that many of Mr Wesley's 
 People are in great Darknefs and Piftrefs, by Mr John. Wesley and 
 his Preachers murdering this Text : They explain of a Purity 
 of Heart that is* free from a 1 ! Sin in Thought and Deed ; and they 
 ftill find Sin in them, and that there is no juft Man upon Earth that 
 liveth and finneth not ; therefore they are afraid they (hall never 
 fee God, and well they may under theie dark Apprehensions. 
 Whereas the pure Heart our Lord fpeaks of, is the fame that Paul 
 calls new M.an, or the inward Man, and what the Lord has pro- 
 mifed to give, even a new Heart will I give you : Now, this new 
 Heart is a pure Heart, a Nature that cannot fin, for it is no- 
 thing lefs than Chriji formed in 'us the Hope of Glory, therefore 
 -it may be well faid, bleffed are the Pure in Heart, for they ihall 
 fee God ; for this hidden Man of the Heart is nothing but Puncy 
 and Perfection, it cannot fin, it has not the Nature of Sin, 
 hence fays the Apoftle John, Whofoever is horn of God doth not 
 commit Sin, fr his Seed remaineih in him,- and he cannot fin be- 
 cauje he is lorn of God. Here, you fee, that this Seed cannot 
 fin, and the Reafon is given becaufe it is born of God. Now, 
 what is this Seed? The Principles of Grace, fay fome, even in' 
 this Senfe it cannot fin, for Faith cannot fin, Hope cannot fin, 
 nor can Love tranfgrefs ; but it is fomething more than Grace, for 
 it is nothing lefs then Chrift, the Seed of the IVotjmn, which Seed 
 cannot fin ; not unto Seeds as of many, but unto thy Seed nuhich 
 is Chrift. And in this Senfe whofoever is born . of God finneth 
 not, nor cannot fin, becaufe their new Birth, .. ; r new Heart, 
 called the New Man, which after God is created, is nothing lefs 
 than Chrift in them, / in them, fays Chrift, and thou in me, 
 that they all may be perfect in one. Here I could wifh that 
 thofe who are cliftrefTed about fmlefjs Perfection and Meetnefs for 
 Heaven would well confider this, that Fleflo and Spirit, that A T a- 
 ture and Grace, the Old Man and the New, are difUncl: Things 
 - Chriftian, and are not to be confounded together, for Grace 
 
 Y does 
 
( 162 ) 
 
 does not renew Nature, nor does the New Man change the Old 
 Man, nor the Spirit renew the Flefh. — Sin is the Law of the 
 Flefh, or the Law of Nature as corrupt ; and Grace is the Law 
 of Love as communicated from Chrift. Now, both thefe Laws 
 dwell in the Chriftian, as Paul fays, Rom. vii. 25 (who appears 
 to me at that Time to be a very good Chriftian) With the Mind 
 1 ?nyfelf ferve the Law of God, but with the Fief 7 the Law of Sin. 
 And fays the Holy Ghoft, What will you fee in the Shulamite, 
 hut as it were a Company of two Arrnies . So that whatfoever 
 Meetnefs for Death, Purity, and Perfection, the Chriftian finds 
 it is not in his corrupt Heart being made perfect or pure, but it 
 is in Chrift as revealed in him as the Hope of Glory ; and, I 
 hope, we fhall never more hear of a Perfection in the Flefh, be- 
 caufe it is laid, Whatfoever is born of God overcometh the World. 
 Now, we know that none can overcome the World but Christ ; 
 I have, fays he, overcome the World. And, therefore, whatfoever 
 is born of God in the Chriftian, is Chrift ; this is his Life, his 
 Purity, his Perfection, and his All, as Paul faith, Col. i. 28. 
 Whom we preach, warning every Man, and teaching every Man in all 
 JVifdom, that we may prefent every Man perfecl in Christ Jesus. 
 Theoph. Sir, there is one Part of Scripture, which one of Mr 
 Wesley 's Preachers fays, ftands againft the Perfeverance of the 
 Saints like a brazen Wall. 
 
 Philj. What Part of Scripture, pray you, is that ? 
 Theoph. It is that Parable you have, Mat. xviii. 23, 25, where 
 the Servant whofe Debt was forgiven him by his Lord, was af- 
 terwards (as reprefented) for Want of Compaflion to his Fel- 
 low Servant, call: into a Prifon till he had paid the Debt due. 
 
 Phila. The Parable, Theophilus, does not take me at this 
 Time altogether unprovided, it is what has engaged my 
 Thoughts frequently ; by the Kingdom of Heaven we are to 
 underftand the Gofpel Church State ; by one owing Chrift ten 
 thoufand Talents, the Debt of Love and Praije, — by his having 
 Nothing to pay, it fhews our Inability to pny that Debt of Love 
 and Praife which we owe ; by the Lord having Companion upon 
 him, and forgiving him, it fhews to usChrift's Readinefs to forgive, 
 to reftore lis gracioufly, and to love us freely ; by the Servant 
 of the Lord taking hold of his fellow Servant by the Throat, 
 faying, ' Pay me what thou oweft mc.' It fhews us how apt We 
 are to think that we do well to be angry when a Brother has 
 pfFended us, by his defiring Patience, and he would pay him ; 
 lif Readinefs to be reconciled to him ; by his cafting him into 
 
 Pri- 
 
( xty ) 
 
 Pfifon, it (hews how hard a Brother offended is to be won over 
 to a Reconciliation, and to what unhappy Heighths they often 
 carry their Refentments ; by our Lord calling him a ivicked Ser- 
 vant, convincing him how greatly he had broke the Law of 
 Love to his Brother, and what great Ingratitude he had fhewn 
 to his Name, who had fo frankly forgave him all : By Chrift 
 being wroth, not any Change in his Love, as to the Nature of 
 it, but only as to the Manifeftation of it, which is clearly inter- 
 preted from his own Lips, Ifa. Ixiv. 8, < In a little Wrath I hid 
 e my Face- from thee for a Moment, but -with everlafting Kind- 
 ' nefs will I have Mercy upon thee, faith the Lord, thy Re- 
 ' deemer.' By his delivering him over to the Tormentors till he 
 fhould pay all that was due ; by the Tormentors we are not Co un- 
 derftand the Devil and wicked Angels, becaufe the Debt of in- 
 finite Juftice can never be paid by a finite Creature, but the 
 Condemnation of the Word of God, his own Confcience, and 
 the Proceedings of the Church till he had made an Acknow- 
 ledgment of his Fault, and paid the Debt of Gratitude, which 
 was due both to Chrift and to his Brother, which is confonant 
 with our Lord's own Words, * So likewife fhall my heavenly 
 ' Father do alfo unto you, if ye from the Heart forgive not 
 < every one his Brother then- Trefpaffes ;' which fnews that the 
 whole Parable is fo far from millitating againft the final Per- 
 ferverance of the Saints, that it only points forth their Con- 
 demnation and Diftrefs in their own Minds, for Ingratitude to 
 God, and for Want of Love and Forgivenefs to the Brethren, 
 which is more fully explained by Christ, fee Mat. vi. 14, 15. 
 
 I have been the more free upon this Parable, in order to re- 
 move thofe difmal,'diuTe(Iing, I add, diihonouring Ideas of God, 
 that Mr Baxter and Mr Wesley teach, that God may firft pardon 
 and forgive the Sinner, then, for want of fome Condition being 
 performed by the Sinner, he may unpardon him and fend him 
 to Hell. O, cruel Doctrine ! from whence came thou ? 
 
 In a Word, to fpeak tenderly, and at the fame Time faith* 
 fully, and what, I believe, Mr Wesley will not have the Icaft In- 
 clination to contradict, is this, that we carry Mr Wesley's Doctrine 
 too high and beyond what he intends, when we fay that he 
 means, that we are to do fomething for ourfelves, and Chrift to 
 do the Reft ; or in other Words, that we have partly by our 
 Prayers, Tears, Repentance, and Almfgiving, a Right euufnefs 
 of our own, and that Chrift, by his Righteoufnefs, makes up the 
 Deficiency of ours ; — whereas, Mr Wesley does not mean fo 
 
 Y 2 much. 
 
( l6 4 ) 
 
 much as this ; he has no Notion of fuch a Patch Work, for Juf 
 tificaiion before God \ he is a more deep refined Ar?ninian for the 
 Sum of his Principle (if his Writings and Preaching are to be 
 believed) is this, ' That Christ is the fole and only Author of 
 4 our Salvation, not by imputing his Righteoufnefs to us, but by 
 e purchafmg fuch favourable Terms of Reconciliation for us, and 
 
 * by reftoring to us fuch Abilities to fulfil them, by Means of 
 ' which we only become capable of being juftified in the Sight 
 s of God ; ' therefore, fays Mr Wesley, ' We fay that thofe in this 
 " Life,/ who have ufed well the Grace that is given them, and 
 
 * conformed to the Terms of the Gofpel, God doth juf if'.' That 
 is, were he to call them to the Bar of Judgment and try them, 
 he would acquit them and pronounce them not guilty upon this 
 Foundation; becaufe Christ, by his meritorious Death and 
 Sufferings, having, as Mr Wesley fays, ' purchafed for them the 
 *•■ Law of Repentance, as the Law by which they are to be 
 
 * judged ; and they having, through Grace (as they call it) ful- 
 
 * filled the Law, that is, become true Penitents, God therefore, 
 
 * for the above Merits ^/Christ, admits of their Qualification, 
 ' forgives them their* Offences, and rewards them according to 
 ' their Works.' Here then it is plain to a Demonftration, that 
 there is no fplitting, adding to, or dividing of the Imputation of 
 {he Righteoufnefs of Christ, or Copartnerfhip with Christ, 
 but Christ's Righteoufnefs is reprefented as the fole procuring 
 Caufe of our Salvation, and ours as the applying Caufe, by per- 
 forming the Conditions requifite ; fo that, according to Mr Wes- 
 ley s Scheme of Salvation, our Juftification is not made up partly 
 of Christ's Righteoufnefs and partly of our own; for, ac- 
 cording to this Idea, Chri st's Righteoufnefs is not partly im- 
 puted, but not at all imputed in the Gofpel Senfe of the Word, 
 which is a Righteoufnefs to him that nvorketh not, a Righteous- 
 ness without Works, not of Works : Blcffed, faith the Holy 
 Ghofi, is the Man to nvhom the Lord imputeth Righteoufnefs ivith- 
 eut Works. Whereas, Mr W'esley is fo far from this Gofpel Idea 
 of Christ's Righteoufnefs, that he fays, ' We obey in order to 
 ' our final Acceptance, and with the deep ingrained Armenians, 
 'or refined Neanomianifm, fuppofe that Christ did not fulfil 
 ' the Terms of Juftification in our Stead, but en the contrary 
 ' having purchafed them for us, and 'procured us fufficient 
 ' Powers and Abilities, he left us to co-operate with thefe Pow- 
 < ers and fo to fulfil them ourjeives ; in a Word, to complete 
 ' and fecure our Salvation by our own Power and Obedience 
 
 through 
 
( i6 5 ) 
 
 c through Christ's Name.' This is, Theophilus, a fair and can-> 
 did State of the Cafe. I appeal to Mr Wesley himfelf whether 
 i,t is mifreprefented. And if this is not another Gofpel (or ra- 
 ther, fomething in the Room of the Gofpel) I know not 
 what is. If this is not perverting the Gofpel of Christ, I will 
 defy either Men or Angels to fay what is ; and what the" Holy 
 Ghoft fays of fuch, let Mr Wesley read at his Leifure, Gal. i. 8, 9. 
 
 Tbeopk. Sir, my Obligations of Gratitude^are beyond Expref- 
 fion, for your Condefcention, your Labour of Love, your Readi- 
 nefs to remove thofe traditional Darknefs and Obfcurity upon 
 the Order and Ordinances of God's Houfe, and the glorious 
 Way of Salvation by Jesus Christ, the folid Satisfaction my 
 Soul has received, with the Brightnefs and Glory with which 
 they fhine, like the Light of the Morning ^without a Cloud, pre- 
 vails upon me to increafe my Debt of Obligation by a few far- 
 ther Enquires. 
 
 Phila. Dear Theophilus, as it is my higheft Honour to be a 
 Servant to the Servants of Jesus, and to fet forth (in my little 
 Way) his unfearchable Riches, therefore, I can have no greater 
 Joy than to find, that my ..dear Theophilus has a defire to know 
 and ivalk in the Truth. 
 
 Theoph. Sir, The Lovelinefs of Ch ri s t's Perfon, the Beauty of 
 the Gofpel, the Compleatnefs of Salvation by Christ, the 
 Sweetnefs of divine Mercy, the Riches of Grace, the Harmony 
 of Love among the Saints, the Prelibations of Glory in the Or- 
 dinances of God's Houfe, engages my Soul to fay with the Pfal- 
 mijl, one Thing have I de Tired of the Lord and that- I nvill feek after, ■ 
 to divell in the Houfe of the Lord for ever, to behold the Beauty 
 of'tlpe Lord, and to inquire in his Temple. 
 
 Phila. Dear Theophilus, I am glad with exceeding Joy to find 
 your Mind under the fweet Influences of Love ! of Love to 
 Chrift, to his Word, his Ordinances, and his People. When I 
 faid his People, the Phrafe is indefinite and undetermined, not 
 as to Reality ; but who they are, as there are fo many different 
 Perfuafions and Denominations who declare that they love 
 Christ and embrace his Ordinances. 
 
 Theoph. The different Denominations in general, take their 
 Rife from the Tradition of the Fathers and not from the Scrip- 
 tures ; therefore, I would leave them and fay to them, as our 
 Lord did unto the Pbarifees, Mat. vii. 9. And he faid unto them, 
 full ivell ye rejetl the Commandments of God, that ye -may keep your 
 own Tradition. And fmce they are taught with all their Warmth 
 
 of 
 
( i66 ) 
 
 of Love, Light of Knowledge and Zeal, to be fo tenacious of 
 the Tradition of their Fathers, as to lay aftde the Commandments 
 of God, to hold the Traditions of Men ; who can forbear a pity- 
 ing Eye or a fympathizing Heart for them, for, it is evident 
 that they have Zeal for God but not according to Knowledge ? 
 It is, therefore, the good Old-may that has the Command of 
 God for its Authority to perfwade us, the Example of Christ 
 to engage us, the TeFdmony of the Father's Love to draw us, 
 the Sealing of the Holy Spirit to comfort us, the Commiffiou of 
 Christ to conltrain us, the Practice of the Apoftles to induce 
 us, and the Settlement of all the primitive Churches to follow, 
 who were all of one Heart and of one Soul, in the Order and 
 Ordinances of God's Houfe, which Houfe, fays the Apoftle, we 
 are ; being built together an Habitation for Cod through the Spirit. 
 With thefe who were firfl: called Chriftians at Antioch, but now 
 called Baptists, my Soul defires to join in Union and Commu- 
 nion, in the Faith and Fellowfhip of the Gofpel. 
 
 Phila. Here, you are to confider the Situation of the People 
 wirh whom you have a Defire to join ; that they are a defpifed 
 People, generally a poor People, though fome, not many rich 
 among them. 
 
 Theoph. Sir, they being defpifed by the World in their Glory, 
 a-; it is written, I Pet. iv. 14. If ye be a Reproach for the Name of 
 Christ, happy are ye, for the Spirit of Glory and of God reft eth 
 upon you. And as to their being poor it is their higheft Joy, 
 which has the threefold Witnefs of the Holy Ghoft, The Poor 
 have the Gofpel preached to them. — God has chofen the Poor in this 
 World rich in Faith. — / will, faith the Lord, live in the Mid ft of 
 thee a Poor and a defpifed Poeph, and they fl?all trujl in the Nam? 
 of the Lord ; and, it is faid, not many Rich are called. 
 
 Phila. I fee, Theophilus, your Heart feems (to ufe the Expref- 
 fion) to be paved with Love to the People. 
 
 Theoph. Sir, why need this furprize you, when I confider the 
 Obligations of Love that I am under to Christ for the Re- 
 demption of my Soul with his own Blood, and that Debt of 
 Love I owe to his Name, and the Ties of Gratitude that I am 
 under to fhew forth his Praife by Obedience to his Command by 
 following his Example, furely I may fay to him (when I confi- 
 der his rich Love to my Soul) with the fharpeft Pains of ingra- 
 titude, renewed with all the folemn Ties of Affeclion, why 
 fljould 1 be as one that turns afide from the T locks of thy Compa- 
 nions, efbecially when he has faid. Go thy Way by the Footjleps of 
 
 the 
 
( I* ) 
 
 the Flock f And have not you, my dear Philagathus, been pointing 
 forth the Footfteps of the Flock, whether the Tribes go up, the 
 Tribes of the Lord to the Tejiimony c/Tfrael, in all Ages, through 
 every Century, through every King's Reign ? And can my dear 
 Philagathus think it ftrange, that Theophilus . mould be defirous 
 to be a Follower of thole, who through Faith and Patience 
 have inherited the Promifes ? 
 
 Phila. As this is, Theophilus, your earneft Defire to follow 
 the Lamb whitherfoever he go.es, I am all Ear and Attention to 
 every Enquiry you fhall make. But, here let me fay unto you, 
 as the Lord faid unto Ezekiel, San of Man, mark well and behold 
 with thine Eyes, and hear with thine Ears all that I fay unto theg 
 concerning all the Ordinances of the Houfe of the Lord and all the 
 Laws thereof ; and mark well the Entering in of the Houfe, with 
 every Going forth of the Sancluary. It is likewife written,, He that 
 helieveth maketh not Hajle. 
 
 Theoph. Sir, your tender Caution is like the Rain upon the 
 mown Grafs, or the Dew upon the tender Herb. I Wifdom, 
 faith the Scripture, dwell with Prudence ; and can there be a 
 higher Degree of Wifdom, in thofe who are wife to Salvation, 
 than to embrace the Command of God, and follow the Exam- 
 ple of Jesus \ See Mat. Hi. 13, — 17. 
 
 Phila. Therein I acknowledged that the Wifdom of the Chrif- 
 tian mines with the brighter Prudence, when the Commands of 
 Christ are fubmitted to, or embraced, out of a Principle of 
 Love with a fixed Eye to the Glory of Fling Jesus. But, have 
 you confidered well what Mr John Wesley, the Church of Eng- 
 land Champion ; Mr Huddle/Ion, the Sandemanian Champion ; 
 and Mr Elthringham, the Prefbyterian or Independent Champion, 
 for Infant-baptifm, before you embrace that of Believers ? 
 
 Theoph. I confefs thefe Books which you have mentioned I 
 have not yet read, but I have read very maturely the chief 
 Books that has ever been publifhed upon the Subject fince our 
 Converfation upon the Faith and Order of the Baptijl Churches ; 
 and I confefs, without any Prejudice, that all the Arguments 
 of more Champions than you have mentioned, faint in their 
 Mouths or die in the Birth, not having Strength to come forth. 
 You call them Champions and fo they are ; but they appear to 
 me Champions for Babies, or rather Baby Champions. But, as 
 the Eyes of My Underfianding are clear from Prejudice to fee 
 the Truth, and my Affections are as ready to embrace where I 
 End, thus faith the Lord ; for as it is Truth I would diligently 
 
 fearch 
 
( i6« ) 
 
 iearch for, willingly embrace, and follow after it, therefore let 
 me hear what Mr Wesley has to fay ? 
 
 Pklla. He tells you in a little Abftract, Page i. < That the 
 
 * Covenant made with Abrahcwi and his Seed, Gen. xvii. is the 
 
 * Covenant of Grace.' 
 
 Thenph. Sir, what has this to do with Believers-baptifm I won- 
 der ? However, to give it an Anfwer, it is true, the Covenant 
 made with Abraham to be a God unto him and his Seed, if 
 rightly underftood, will appear to be a bright Figure of the 
 Covenant that God, made with the Elect in Christ, for it is faid, 
 a Gcd unto thee and to thy Seed ; but now the Queftion is, who 
 are the Seed here meant ? Surely, none but the Inconfiderato 
 will fay, that all his natural Seed, or all thofe who proceeded 
 from Abraham are here meant ; for if fo, then all the Nations of 
 the Ifnaelites, which were many, and all the Nations that fprung 
 from his Wife Keturah, and all the Nations of the Idumeans, 
 who were called the Heathens round about, muft have an Inte- 
 reft in the Covenant of Grace, which, I think, none will dare 
 to affirm ; becaufe the Apoflle fays, The Children of the Fief?, 
 thefe are not the Children of God : Therefore, by Abraham's Seed 
 it is plain, who are the Seed meant ; for the Scripture faith, In 
 Ifaac_//W/ thy Seed he called, which the ApofHe explains clearly 
 and fatisfactory, Gal. iv. 28. Nona ive, Brethren, as Ifaac 
 *v:as, are the Children of the Promife ; and fays Paul, The 
 Children of the Promife are counted for the Seed. Here let Phila- 
 gathus obferve minutely, that Ifaac was the Son of the free 
 Woman by Promife, in which Refpect Sarah, fays the Apoflle, 
 was a Figure of Jerufalem, which is above, which is free, which 
 is the Mother of us all. And as Ifaac was a Son of the Promife, 
 or the Seed, or Child of the Covenant of Grace, fo are ive fay; 
 the Apoflle ; for in this Refpect Ifaac was a Figure (not of 
 Christ as moft reprefent him) but of the Church and the Seed 
 of the Church, which are the Children of the Promife, who are 
 by God counted for the Seed ; therefore God is faid to be the 
 God of Ifaac, the fame that he is faid to be the God of Jacob., or 
 the God of Ifrael, that is, his Church, for, it is written, In Ifaac 
 JI:all thy Seed be called ; and who thefe Seed are is plain, that 
 they are Christ's Seed which is his Church, called the Seed of 
 Jacob, the Seed of Ifrael, the Seed of Abraham, a Seed that Jhall 
 I'erve hi?n, his Seed, as Paul explains it Gal. iii. 29. If ye be 
 Christ's, then are ye Abraham'/ Seed and Heirs accofdirit* 
 ;■ the P ■ ife.j fo that Abraham's Seed, and Christ's 
 
 Seed 
 
( i«9 ) 
 
 Seed are one Body or one Family, called the Children of the 
 Promife. 
 
 I have been £he more free, Philagathus, upon this Anfwer, 
 becaufe I never heard a Prejbyierian or an Independent in my 
 Life, that was clear upon the Covenant of Grace, when they 
 got their abramatical Covenant into Queftion ; here they are all 
 to a Man of them, muddy, dark, and obfcure. Sometimes they 
 feem to mean Abraham and all his natural Seed ; another Time 
 only his fpiritual Seed (a Term, I confefs, I do not underftand^ 
 for I never knew that Abraham ever begot any fpiritual Children) 
 then again we have it, it is Christ's Seed ; but when they 
 come to explain who Ch ri s t's Seed are, ! fay they (either igno- 
 rantly, or to pleafe the religious Pride of their People) /'/ is Be- 
 lievers and their Seed, when, in Fact, it is no fuch Thing ; for, 
 faith the Apoftle, Gal. iii, 16. Nonu to Abraham ant) his Seed 
 •were the Promifes ?nade, he faith not unto Seeds, I wifh the In- 
 dependents (who aim in many Things to be clear in the Cove- 
 nant of Grace) would mind this, he faith not unto Seeds ; there- 
 fore, not to Believers and their Seeds, or Children, who are a 
 Multiplicity of Seeds, not of many, fays the Apoftle, but of one. 
 What ! only one ? No !■ only to one, and to thy Seed nvhich is 
 
 Christ. -Which mews plainly, it is not to Believers and 
 
 their Seedy but to Christ and his Seed, that the Promifes were 
 made ; not in the Line of a natural Pedigree, but in the Line 
 of electing Love, and hereby the Promife becomes fire to all the 
 Seed, becaufe it is written, In thy Seed /hall all the Nations of the 
 Earth be blejfed. And, who can this Seed be but the Messiah* 
 the promifed Seed of the Woman, of whom it is faid, all Nati- 
 ons fliall call him blejfed ? Therefore, Sir, if Mr Wesley brought 
 this Argument to prove, that all Abraham's natural Seed were 
 interefled in the Covenant of Grace, or for a Succeflion of In- 
 fant Privileges in the Convenant, it is of no Force, nor has it 
 any Truth in it* for it is Written, The Children of the Fief 7, theft 
 are not the Children cf God', but the Children of the Promife, are 
 counted for the Seed : And who thefe are is plain, by what is faid 
 before, that they are the Seed of Christ according to ancient 
 Promife, Ifa. liii. 10. He fhall fee his Seed, he fall prolong his 
 Days, and the Pleafure of the Lord fall profper in his Handu 
 Therefore, if Infant-baptifm be attempted to be proved from 
 Infant-privilege, it muft ftand upon the Tradition of their Fore- 
 fathers, becaufe it is not found in the Oracles of Truth. 
 
 Phila, But, Sir, Mr Wesley defcribes who Abraham's Seed 
 
 Z are ; 
 
( *7C> ) 
 
 are ; that they are fuch that imitate the Faith of Abraham ;■ am! 
 that fpiritual Promifes and Bleffings belong to them ? 
 
 Theoph. Imitate Faith ! it makes me think of my calling at the 
 Foundery about fixteen Years ago, and there the People were in 
 great Devotion ; but whether they were worfhiping Mr John 
 Wesley or the fupreme Being, it appeared then difficult to me to 
 determiae; but, I well remember, Mr We sley read feveral Pages 
 out of a Book which he called a Preparation for Faith. I hope 
 the Eyes of the People were only earneftly fixed upon him to 
 know his Meaning ; I confefs mine were ; but I was at laft fi- 
 nally at a Lofs to know it. I wanted to know how it was that 
 the Blind prepared themfelves to fee, that the Deaf prepared 
 themfelves to hear, that the Dumb prepared themfelves to fpeak, 
 the Lame to walk, and the Enmity of the natural Mind to Love. 
 And, I own, I am almoft at the fame Lofs to know, what it is 
 to imitate Faith. I confefs I have not fo learned Christ, nei- 
 ther does the Scriptures leave us with fuch dark Phrafes, but 
 fays, Gal. iii. 9. So then they that he of Faith, are blcfed <with 
 faithful Abraham. If by Abraham's Seed Mr Wesley means fuch 
 who are blelfed with the Faith of faithful Abraham, that to thefe 
 belong Privileges, Bleffings, and Promifes, here we fay that God 
 allows to fuch thole Bleffings, Privileges, and Promifes, that thofe 
 Bleffings whom Mr Wesley allows have no Glory, by Reafon of the 
 Glory which excelleth. Mr Wesley only allows them a little Grace ; 
 if they improve that well, a little more, called by him the firfl 
 Bleffing ; if they improve that little more to Perfection, and keep 
 that Perfection perfect, then Mr Wesley's Charity allows them 
 to go to Glory. But the Bleffings and Privileges which we fay 
 that God allows them by Lot or by Inheritance, is the Privilege 
 of every Ordinance of his Houfe, as the Gift of his Love, with 
 Grace upon Grace, Promife upon Promife, Bleffing upon Blef- 
 fing, Grace to draw them, Life to quicken them, Love to at- 
 tract them, Righteoufnefs to juflify them, Atonement to pardon 
 them, Faithfulnefs to keep them, and Glory to crown them, that 
 in all Things God 'may be glorified. 
 
 Phila. But, Mr Wesley fays, Page 4, « That the Children of 
 
 * the Jews were vifible Members of the Je<wifl) Church under 
 
 * the Covenant of Abraham, and as fuch they were acknow- 
 
 * ledged and received into it by Circumcifion,' and for Proof 
 Gen. xvii. o, — 14. 
 
 Thtoph. Suppofing what Mr Wesley here fays to be all true, 
 •what Force or Strength has this for Infant Baptifm ? But 
 
 here. 
 
{ I7i ) 
 
 here, I think, the Baptifs themfelves do not do juftfce to the 
 Truth nor to their own Caufe, for they feem to allow that the 
 Children of the Jews were made Members of the Jewifj Church 
 by Circumcifion ; this I abfolutely deny, and affirm that Circum- 
 cifion was fo far from making the Children of the Jews Church 
 Members, that it gave them no Right at all to any Church Or= 
 dinance. It was never intended for any fuch Thing. 
 
 Phila. But, what did it give them a Right unto ? For if this 
 be given up, I own, the main Pillar and Support commonly- 
 brought for Infant Baptiim rauft drop. 
 
 Theoph. Sir, However warm you are for the Support of this, 
 the Scriptures are plain that the Right that Circumcifion gave 
 the Circumcifed, was only a Right to the Land of Promife with 
 all its Bleffings, Gen. xvii. 8. And I will give unto thee, and to 
 ihy Seed after thee, the Land wherein thju wert a Stranger, all 
 the Land of Canaan for an ever la/ling Pofjefwn, and I nvill be 
 their God. Here it is plain, as the Sun at Noon-day, what Cir- 
 cumcifion gave the Seed of Abraha?n a Right to, or rather .what 
 Circumcifion gave all the Circumcifed a Pught unto ; for it was 
 not confined to the Seed of Abraham only, but extended with 
 the fame Promife and Privilege to Strangers who were bought. 
 Gen. xvii. 12. He that is born in thine Houfe, or he that it 
 bought with Money of any Stranger which is not of thy Seed. So then, 
 it appears the external Privilege of Circumcifion, it was only to 
 diftinguifh them from other Nations round about ; and to fhew, 
 that they were the peculiar People according to God's Promife 
 to Abraham, and that they as fuch had a Right to the Land 
 of Canaan with all its Bleffings as their Pofleffion ; and therefore 
 ior any one to fay that Circumcifion gave any one a Right to 
 the Covenant of Grace, or made them Members of the vifibie 
 Church, is faying what no one can prove, though it is confi- 
 dently faid that they were received into the Jewifk Church 
 by Circumcifion, and for Proof Gen. xvii. 9, — 14. And God faid 
 tinto Abraham, thou foalt keep my Covenant, therefore thou and 
 thy Seed after thee in their Generation ; here is not a Word upon 
 Circumcifion, much lefs of Infants being Members of the Jewifh 
 Church by it. — In Verfe 14 it is faid, And the uncirciuncifed 
 fdan-child whofe Fief? of his Fore-Jkin is not circumcifed, that 
 Soul fo all be cut off from his People : He hath broken my Covenant. 
 
 Now the plain and natural Sehfe of thefe Words, fuch a one 
 has no Right to the Land of Promife made by Covenant to A- 
 Irakam. For this Reafon it is plain he does not belong to A- 
 
 Z 2 bra* 
 
( i?2 5 
 
 Iraham, his Seed, or a Stranger bought with Money, becaufe 
 fuch were commanded to be circumcifed ; but by his Refufing 
 to fubmit thereto, he deprives himfelf of claiming any Inheri- 
 tance in_the Land of'Promife called the Breaking of God's Co- 
 venant, becaufe the Lord gave the Land of Ca?iaan by Covenant 
 only to thofe who were or fhould be circumcifed. — This ap- 
 pears to me, Philagathus^ to be the plain Meaning of the Words, 
 therefore it is foreign to bring this Text, or any other, to prove 
 that Infants, either of Believers or Unbelievers, had any Right 
 of Church Memberfhip by Circumcijion. I know, Sir, how fond 
 the Prejbyterians, Independents, and the Church of Scotland, and 
 fpme of the Church of England, have been in aflerting it, and how 
 weak fome of the Baptijls have been in almoft owning it. But, 
 I abfolutely deny that it can be proved from one fmgle Text of 
 Scripture, though Infant Sprinkling (called by the unthinking 
 Chriftian) Infant Bqptifm has been long built upon this unfcrip- 
 tural Foundation, namely, that as Infants were Church Mem- 
 bers under the Law and received by Circumcifion, they have a 
 Right under the Gofpel to be received by Baptifm, when, in Fact, 
 they never had a Right under the Law by Circumcifion, to any 
 Ordinance of the Temple, or Church Memberfhip, neither have 
 they any Right under the Gofpel. 
 
 Phila. Amazing ! Sir, if you can now prove what you fay, I 
 jnuft give up the main Pillar and Corner-ftone of Infant Baptifm. 
 
 Theoph. Sir, I have faid that Circumcifion, according to the 
 Word of God, gave no Infant at all any Right to Church 
 Memberfhip, or any Right to any Ordinance in the Temple Ser- 
 vice under the Law ; for firft it gave them no Right to the Paf- 
 fover, if we confider how or in what Manner the Paflbver was - 
 to be eat, Gen. xii. n. Thus fh all ye eat it, with your Loins 
 girded, your Shoes on your Feet, your Staff in your Hands 
 and ye fhall eat it in Hajle. — Now, let me afk what Loins the 
 Infant of eight Days has to be girded . ? — What Shoes does it 
 at that Age wear on its Feet ? — What Staff does it carry in its 
 Hand ? And what Underftanding has it then of doing any Thing 
 
 in Hafte ? Let the thinking Mind confider of this. Befides, 
 
 it is plain that it was not Infants, but fuch Children as could in- 
 quire into the Meaning and Defign of the PafTover that were tp 
 partake of it, Exdd. xiii. 14. And it fhall be 'when thy Son 
 ajketh thee in Time to co?ne, faying, ibhat is this that thou fhali 
 fay unto him, by Strength of Hand the Lord brought us out of 
 iEgypt, from the Houfs of Bondage, &c. therefore, it is amazing 
 
 W 
 
{ m ) 
 
 to me, how Teachers in Ifrael can remain fo ignorant as to af- 
 firm, that Circumciiion gave Infants a Right to the Paffover,, 
 when it is fo far from it, that we find that thoufands of them 
 partook of the Pa/fover for many Years before they were cir- 
 cumcifed at all ; for the Paffover was kept or celebrated con- 
 ftantly every fourteenth Day of the firft Month in the Evening, 
 Lev. xxiii. 5. For, let it be obferved, that through all 
 the Years and Journeys of the Children of Ifrael, it is evident, 
 that none of the Children of the Children of Ifrael were circumci- 
 fed in the Wildernefs ; whereas all thofe who were circumcifed 
 in Egypt, died in the Wildernefs, fave Caleb and Jofbua ; yet 
 thefe uncircumcifed Ifraelites eat the Paffover, which fhews to 
 a Demonftration, that Circumcifion gave them no Right to the 
 Paffover or any Temple Ordinance, neither did their being un- 
 circumcifed deprive them of them, J of. v. 5. Nona all ths 
 People that came out 'were circumcifed, but all the People that 
 fiver e born in the Wildernefs By the Way, as they came forth out of 
 Egypt, them they had not circumcifed ; and yet they partook of 
 the Paffover, and of all Services of the Sanctuary, and were Mem- - 
 foers of the vifible Church without it, the fame as Women <were. 
 
 Phila. Sir, your Reafoning is plain, fcriptural, and clear. I 
 confefs I never thought of this before, but believed it was as my 
 Forefathers told me, that Infants were made Church Members 
 by Circumcifion under the Law, which appears to me to receive 
 its Rife and Confirmation from that Text you have, Exod. xii. 44. 
 Jiut -every Man-fervant that is bought with Money, nvhen thou haji 
 circumcifed him, then fhall he eat thereof. 
 
 Theoph. But, Sir, what will this Text do with the Cafe of 
 Infants ; it is laid, every Man-fervant that is bought with Mo- 
 ney (not Infants) when circumcifed fhall eat thereof, even thofe 
 who have Knowledge and Underftanding, thefe fhall enjoy the 
 Paffover ? In like Manner the Gofpel runs, he that believeth and 
 is baptized fhall be fave<&, 
 
 Phila. But, is not Circumcifion called the Seal of the Rights- 
 oufnefs of Faith ? Rom. iv. 11, 
 
 Theoph. Yes, Sir ; but to whom was it a Seal of the Righte- 
 oufnefs of Faith, was it not to Abraham who was ftrong in Faith, 
 and likewife of that Righteoufnefs of Faith which he had, fays 
 the Apoftle, being yet uncircumeifed ? And therefore Abraham's 
 being circumcifed, or obeying the Command of God, was a 
 Seal to his own Breaft, or Evidence to the World, of that Faith 
 ip. Christ's Righteoufnefs which he had before j fo, in this 
 
 Senfe 
 
( *74 ) 
 
 Senfe, Obedience to the Command of God in all the Ordinances 
 cf the Gofpel, is a Seal or Evidence to the World of their true 
 Faith in the Righteoufnefs of Jesus ; but can an Infant give 
 this Seal or Evidence who has no Faith nor Knowledge of 
 Righteoufnefs, I aik how the Women had their Right to Church 
 Memberfhip ? 
 
 Phila. Sir, what ! did give the People a Right to the Bleffings 
 of the Covenant under the Law ? 
 
 Theoph. Sir, the fame that gives us a Right to the Bleffings of 
 Grace under the Gofpel, which is nothing done by us nor 
 •wrought in us, but is the fame that gives us a Right to the 
 Rain from Heaven, which is God's Promife and his Communication 
 of the Bleffing promifed ; for his Promife is that he will give 
 us the former and the latter Rain. This Promife gives us a 
 Right of Expectation, and the Communication of the Rain gives 
 us a Right of Enjoyment ; fo the Lord promifing to Abraham to 
 be a God unto him and to his Seed, gave his Seed a Right of 
 Expectation, but it was God communicating thofe Bleffing 
 which he promifed to Abraham that gave a Right of PofTeffion, 
 and in the fame free unconditional Way do we enjoy all the 
 Bleffings of the Covenant of Grace ; for firft, God gives us a 
 Right of Expectation to eternal Life by Promife, and a Right of 
 Enjoyment, or full Poffeffion, by communicating himfelf to us : 
 The Gift of God is eternal Life. 
 
 Phila. Sir, what think you then could be the great End and 
 Defign of Circumcifion under the Law ? 
 
 Theoph. Sir, the fpiritual Defign of Circumcifion under the 
 Law, however little underftood by moft, was far more great and 
 glorious than to make Infants Church Members ; or, as fome 
 fay, to initiate them into the Covenant of Grace ; for it was not 
 appointed for neither of thefe Ends but an End more glorious, 
 which was to be a lively Figure or Reprefentation of Regenera- 
 tion or the New Birth, called in Scripture the Circumcifion of 
 the Heart, as it written Deut. xxx. 6. And the Lord thy God will cir- 
 cwncife thine Heart, and the Heart of thy Seed, to Love the Lord thy 
 God 'with all thine Heart and with all thy Soul, that thou mayjl 
 live. Rom. ii. 29. Circumcifion is that of the Heart, in the Spi- 
 rit, and not in the Letter, nvhofe Praife is not of Men, but of God. 
 From hence it is evident, that the great End of Circumcifion 
 was to point forth, by Way of Adumbration, that Change of 
 Heart, Soul, and Spirit, which the Power of divine Grace cre- 
 ates in the Mind towards God in Regeneration. But, there is 
 
 illft 
 
( *75 ) 
 
 ftill a further, a more glorious Defign (which appesrs to be al- 
 moft totally forgot by every Author) in Circumcifion, which is, 
 that as Circumcifion was a Cutting of the Fore/kin of the Flefh, 
 Exod. iv. 25. called likewife the Forefkin of the Heart, denot- 
 ing thofe who are in a State of Rebellion againft God, faid 
 to be in Ails vii. 51. uncircumcifed in Heart ; and faith the A- 
 poftle, Col. ii. 13. And you being dead in your Sins, in the Uneir- 
 cumcijion of your Flefh. But as Circumcifion was literally a 
 Cutting of the Forefkin of the Flefh, and fpiritually the Lord 
 circumcifing the Heart to love him. 
 
 Now, thefe Figures fhine in their full Glory in the Perfon of 
 Christ, Col. ii. w. In *whom alfo ye are ctrcu?ncifed, with the 
 Cir cumcijion made nvith-out Hands, in putting off the Body of ths 
 Sins of the FleJJy, hy the Circumcifion o/Christ. Here, you fee, 
 that all Sins are removed, put off, or cafl away by the Circum- 
 cifion of Christ ; therefore, Circumcifion under the Law, has 
 its full Accomplifhment in the Circumcifion of Jesus, and there 
 it ceafeth for ever. Then, furely, if Circumcifion points to the 
 putting off the Sins of the Flefh, by the Circumcifion of Christ, 
 it mufl be far more glorious than to make Infants vifible Church 
 Members in their Sins. — And as Circumcifion, under the Law 9 
 gave the Circumcifed a Right to the Land of Canaan, with all the 
 Bleffings and Privileges thereof, which has its full Accomplifh- 
 ment in the Perfon of Christ, in whom all the Bleffings and 
 the Promifes of the heavenly Canaan are treafured up, in whom 
 we have the PofTeffion and Inheritance of them as our Reft, or 
 the Keeping of a Sabbbath ; for we which have believed do en- 
 ter into Reft. Thus, you fee, the great Defign of Circumcifion 
 under the Law, which, if compared with the Glory of making 
 Infants Church Members ; this Infant Glory, fuppofing there 
 were fome Truth contained therein, it loofes all its Glory by 
 Reafon of the Glory that excelleth. 
 
 Phi/a. Sir, I acknowledge that I never faw the Beauty of Cir- 
 cumcifion in fuch a Light before. — It certainly holds forth a 
 Bleffing to the Church, beyond what is commonly obferved ? 
 Yet, is it not, Theophilus, frequently affirmed that Infant Bap- 
 tifm came in the Room of Circumcifion ? 
 
 Theoph. What is affirmed by Men, that is not plainly proved 
 from the Scriptures, has no Authority with me ; and that that has 
 no Command, nor any Example in the Word of God, how is it 
 poffible for any but the Ignorant, or the Inconfiderate to believe 
 it to be a divine Ordinance I Sir, was it not the plain Command 
 
 oi 
 
( i7« ) 
 
 ef God, that gave the Infants a Right to CIrcumcifion ? If fo> 
 then how dare any one attempt to prove Infants Right to Bap- 
 tifm without a divine Command ? Query, would it not think 
 you, Philagathus, have been a bold Prefumption in Abraham, 
 without a divine Command from God, to have circumcifed himfelf, 
 his Children, and his Seed, and faid to them that it was the 
 Seal of the Covenant which God had made with him ?— And is it 
 in any wife a lefs Prefumption in thofe who adminifter Bapiifm, as 
 they call it, to Infants, as a divine Ordinance without a divine 
 Command \ Befides, to fay that Baptifm came in Room of Cir- 
 cumcifion is exceeding weak and abfurd. Can one Shadow come 
 in the Room of another? But to allow this, it would prove 
 much more than the P edobaptijl would Wifli to have proved, 
 namely, that all Children born of believing or unbelieving Parents, 
 have a Right to Baptifm, as all Male Children, whether Slaves 
 redeemed, Strangers bought with Money, or thofe born in the 
 Houfe, had a Right to Circumcifion. Befides, if Baptifm came 
 in the Room of Circumcifion, then John ought not to have bap- 
 tifed any that were circumcifed, for this makes Baptifm not 
 come in the Room of Circumcifion but an Addition to it. 
 Moreover, if Baptifm came in the Room of Circumcifion, then 
 it ought only to be administrated to the fame Subjects, namely, 
 to Infants ; if fo, why is it called the Baptism of Repentance ? 
 Mat. iii. 6. And they were baptized of him in Jordon, confeffing 
 their Sins. — Further, if Baptifm came in the Room of Circumci- 
 fion, what Occafion could there be for Christ to be circumci- 
 fed, when Circumcifion, according to this Argument, muft have 
 ceafed in John's Commiffion ? Befides, it is impoffible that Bap- 
 tifm could come in the Room of Circumcifion : — Firft, Becaufe 
 Baptifm is adminiftrated to different Subjects fuch as could not be 
 under the Ordinance of Circumcifion, and therefore how could it 
 come in the Room of it? Acls viii. 12. But when they believed 
 Philip preaching the Things concerning the Kingdom of God and 
 the Name of Jesus Christ, they were baptized both Men and 
 Women. — Secondly, If Baptifm came in the Room of Circumci- 
 fion, why did Paul circumcife Timothy fo many Years after he 
 was baptized ? — Thirdly, It is remarkable, Ails xv. 1, 2, 
 And certain Me?i which came down from Judea, taught the Bre* 
 thren, and faid, Except ye be circumcifed after the Manner efMofes, 
 ye cannot be faved. When therefore Paul and Barnabas had no 
 fmall-Dijfention and Difputation with tke??i ? Now, if Baptifm 
 had come in the Room of Circumcifion, the Diifention would 
 
 have 
 
( 177 ) 
 
 have been over and the Difputation at an End ; for would not 
 the Apoftles have faid, Brethren, there is no Occafion for Cir- 
 cumcifion, for Baptifm is now come in its Room; and they hav- 
 ing been baptized, why then mould they be circumcifed ? But 
 fo fir was the Apoftle Paul and Barnabas from thinking that 
 Baptifm came in the Room of Circumcifjon, that they appointed, 
 with certain others, to go up to Jerufalem about the Queftion, 
 Ver. 6. And the Apojlhs and Elders ca?ne together, to confider of 
 this Matter. Now, what Need of fuch a Consultation upon 
 this Matter, if one came in the Room of the other > And why 
 the Apoftles fo filent of it if this was the Cafe ? Befides, the 
 Juadizing Chriftians never thought fo, for they taught the con- 
 trary, namely, that the Gentiles, who had believed and were 
 baptized, fnould be circumcifed, Ads xvi. 5. In a Word, the 
 main Argument of the Pedobaptijl quite fails them ; for, they 
 fay, thatCircumcifion was appointed to Believes and their Seed* 
 when, in Facr, it is no fuch Thing ; for was there not Lott, 
 Eeber, Salah, Shew, and Melchefedecki with their Families, 
 and the Command did not extend to them, therefore not to all 
 Believers and their Seed, but only to Abraham i his Family, and 
 Servants, and Strangers bought with Money, whether believers 
 in the God of Abraham or not. — Befides, it was confined to the 
 Children of Believers of Abraham's Seed, for did not Joflma cir- 
 cumcife the Children of thofe who entered not in, fays the A. 
 poftle bccanfe of Unbelief; fo that every Argument faints for 
 Want of Strength, that is urged in Favour of Infant Baptifm 
 from Circumcifion, though, I remember, a certain Gentleman 
 faid, that he could prove it from Gal. iii. 14. That the Blefing of 
 Abraham might come -upon the Gentiles through Jesus Christ, 
 that ixie might receive the Promife of the Spirit through Faith. 
 
 Phila. Sir, this is the very Promife that is brought by Mr 
 Wesley for the Confirmation of Baptizing of Infants coming in 
 the Room of Circumcifion. 
 
 Theoph. Amazing ! furely, their Caufe muft be very foreign 
 from the Scriptures, whofe Arguments are fo foreign from 
 Truth ? — That the' Blefling of Abraham might come upon the 
 Gentiles, what Bleflmg could this be, the Blefling of Baptiirn > 
 No, it could not be that, becaufe Abraham was never baptized. 
 — Was it the Blefling of Circumcifion \ If fo, the Gentiles be- 
 came by the Gofpel blefied with a very painful bloody Blejfmg to 
 the Flejh, and with a Yoke upon their Necks which they are net 
 able to bear. — Then, furely, the Blefling here fpoken of muft 
 
 A a k& 
 
( i?s ) 
 
 be tne fame' Bleffing of Faith that Abraham had in the Mejfiai, 
 who faw his Day and was glad. — Which Bleffing was not hi 
 Circumcifion but in Uncircumciilon, and therefore the Bleffing 
 of Abraham that came upon the Gentiles, was not the Bleffing of 
 Baptifm, but the Bleffing of Faith in Christ, and this not to 
 Infants but to Believers, as it follows that nve might receive the 
 Promife of the Spirit through Faith. 
 
 Phila. But, Mr Wesley fays, The Children cf ' Chrijiians were 
 never cut from this Privilege P 
 
 Theo-ph. Sir, it would be ftrange for thofe Branches to be cut 
 eft from a Tree that were never on it. 
 
 He likewife oblerves * That Baptifm is now (like Circumcifion 
 of old) the Sign of God's Covenant;' but this is falfe, for Bap- 
 tifm is no Sign ncr Seal of the Covenant cf Grace at all. 
 
 He likewife fays, * That Baptifm is come in the Room of 
 Circumcifion, feems plain from Ccl. ii. 12'. — See, Philagathus, 
 whether it feems plain from this Text or not, Ccl. ii. 12. Buried 
 luith him i?i Baptifm ; wherein alfo you are rifen in him through 
 the Faith of the Operation of God. This Text might as well have 
 been brought to have proved, that in fix days the Lord made 
 the Heavens and the Earth. 
 
 Phila. I think fo too ; but it is obferved, that Baptifm and 
 Circumcificn fignify the fame Thing, that is, the taking away 
 of Sin ; the one by cutting off, the other by walhing away. 
 
 Theoph. This I deny; but for Humour fake, if Baptifm fignifies 
 to remove Sin by walhing away, how little Sin muil a few Drops 
 waft away in Baptifm? A little Sin, a little Water, a little In- 
 font, alas ! 
 
 It is likewife obferved with great Wrath, that the Gofpel, 
 which is a Di.'penfition of great Grace, does not leffen but in- 
 cveafe the Privileges of the Clurrch. — This I allow, as the Mi- 
 niftration of the Gofpel excels in Glory ; but, fu-re, none but 
 tne Weak and Inconfiderate will fay that it is a Privilege to 
 the Church, to have Infants Members. To whom can it be a 
 Privilege, not to the Bifhop or Paftor, for he would not know 
 what to do with them ? Or, to the Elders or Deacons, for they 
 would not know what to do with them ? And what Privilege it 
 could be to them, I confefs, I am at as great a Lois as the poor 
 Infants to know, unlefs there were, fome good motherly Wo- 
 men in the Church to give them fome Milk, then it might be a 
 Privilege to them? But what Privilege would it be to the Church, 
 ihppofe there were no other but thefs Infant Members in it, fo 
 much pleaded for, I afk ? Phila, 
 
( i?9 ) 
 
 fhiia. But it is confidently affirmed, that Children fhould be ad- 
 mitted into the viable Church by the Chriftian Door, that is Bap- 
 tifm, as well as Circumcifion gave them a Right to the Patio ver. 
 TheopL Sir, Things are iboner affirmed than proved, and old. 
 Errors, by long Tradition, become Matter of great Confidence.; 
 but I deny that Baptifm, even true Baptifm, fuch as the Apoflles 
 practifed, gave any one a Pvight of Entrance into the Church, and 
 that Circumcifion gave no one -a Right to the Pafibver, neither did 
 the Lord's Supper come in the Room of the Pafibver but Christ 
 himfelf, fo thefe Affirmations fail for Want of Proof, though it is 
 confidently faid, that Infants are to be admitted in particular to 
 Baptifm, the prefent Seal of the Covenant. To this I ftiall only 
 fay, as confidently (and amazed, that it muft be told them fo 
 often) that Infants ought not to be admitted to Baptifrn* as the 
 Seal of the Covenant to them ; for this is only to deceive the 
 poor Infants, becaufe Baptifm is no Seal at all of the Covenant : 
 It is only a religious Lie in the Mouths of the Priefis, to pleafe 
 the Parents, who, in this Refpecl, are by long Tradition become 
 almoft as weak and as eafy impofed upon as their little Infants. 
 
 Phila. But it is faid, Page 6, that God thought fit to change 
 the old Sign of Circumcifion for Baptifm ; and that he has in the 
 Gofpql warned us of the Change, in Acts xv. 24. — xxii.. 21, — 25. 
 
 Thegfh. This is a bold and .daring Affirmation : We muft. 
 fee, it his Proofs prove it, if not, we fhall foon fee that 
 bold Words are often but weak Arguments. Acls xv. 24. 
 Forafnuch as <we have heard that certain •which •went from us have 
 troubled you •with Words, fubverting your Souls, faying, ye mufl be 
 circumcifed and keep the Lanv, to 'whom •we gave no fuxh Command- 
 ment. Thefe Words, indeed, prove that Circumcifion is abo- 
 lifhed, but do they prove that Baptifm came in the Room of it, 
 when there is not the leaftHint nor Word about. Ails xxii. 21, 
 is fLi 11 far more remote, And he faid tints me, depart, for I •will 
 fend thee far hence to the Gentiles. So Paul being fent to the 
 Gentiles, is now become a Pro^l that the Baptifm of Infants 
 came in the Room of circumcifing of Children. O wonderful 
 Proof. — I wonder that all the Baptifts in the Kingdom are not 
 convinced by it — who can ftand againft it? For was there ever 
 fuch a potent Proof brought before. — I think I muft not proceed 
 any further into the Author's Arguments, left I am not only con- 
 vinced but ftunn'd by them. 
 
 But it is likewife faid, that God chofe to make an Alteration 
 with Regard to the Perfons to whom the Seal of the Covenant 
 
 A a 2 £hou!4 
 
( i8o ) 
 
 fhould be applied, and to ordain that Females as well as Males 
 ihould be baptized Acls viii. 12. And they 'were baptized both 
 
 Men and Women and this is brought as a Proof for Female 
 
 Infants to be baptized ■■ — O aftonifhing ! what, becaufe Wo- 
 men were baptized, that Female Infants have a Right to it. 
 I wonder that thefe Infant Pleaders, or Pleaders for Infants, are 
 not afhamed of their weak infantine Arguments; — befides, if Cir- 
 cumcifion was the only Seal of the Covenant of Grace under the 
 Law, to the circumcifed, what became of all the poor Females? 
 Let Charity enquire', and moreover, if Baptifm be their dear 
 S^al of the Covenant, that they are fo fond of, I would enquire 
 how all their dear Infants break this Seal ; — not one keep it. 
 Sure it is a ftrange Seal, a ftrange Covenant — or they have 
 ibrange froward little Infants. 
 
 Phila. But Mr Wejley fays, ' It is then incumbent upon thofe 
 « who oppofe Infant Baptifm, if they would make their Point 
 f good, pofitively to prove this from Texts, namely, that Christ 
 
 * has caft Infants out of the Covenant ; but no fuch Texts can be 
 
 * produced, therefore it appears they continue in the Covenant, 
 f and have a Right to the Seal of it, which is Baptifm.' 
 
 Theoph. As to Baptifm it is no Seal at all (unlefs a Seal of the 
 Believer's Faith in Chrift) much lei's a Seal of the Covenant of 
 Grace. — As to the Infants of the beft Parents in the World,' they 
 have no Right to it from Scripture; and if they had a Right, it 
 is no Seal of the Covenant to them : But, as they have none, it is 
 only an ignorant religious Impofition upon them. — And as to the 
 Baptift denying Baptifm to Infants, does this imply, as they would 
 fain make Mankind believe, that Chrift has caft them out of the 
 Covenant. O ajhnijbing Ignorance! for if the denying or with- 
 holding of Baptifm from Infants be the catling of them out of the 
 Covenant, then it follows, baptizing them muft be putting them 
 in : And as this is the Underftanding of Mr Wefley, Jet me be^ 
 of him before he dies to go over once more to America, and 
 baptize all the Indian Infants he can meet with ; for he may 
 furely fave more Souls in one Month, by this Means, than I am 
 jure he has faved thefe thirty Years in praying, fafting, and 
 preaching. — Will he never underftand ; how long mud it be told 
 him, that the Seed that is in the Covenant is Christ's Seed, 
 palled his Seed, a Seed that Jhall fervs J:im that pall be counted 
 to the Lord, for a Generation, born not of Believers in particular, 
 but -born feme of godly, and feme of ungodly Parents. This 
 
 make s 
 
( 181 ) 
 
 makes no Odds to the Election of Grace at all, nor to the Seed 
 of the Church : Thefe can never be call off, or be put out of the 
 Covenant, for they arc bound up in the Bundh of Life nvith the 
 Lord their God, and when this Seed or Children are brought 
 forth in Zion, or born from above, horn of the Spirit ; then the 
 Baptifts do not deny Baptifm to thefe, but receive them as the 
 Seed of Abraham, and baptize them in the Name of the Father, 
 of the Son, and of the Holy Ghoft ; and what can Mankind , 
 defire more. 
 
 ' It is urged with a Kind of Vehemency, that the Texts which 
 « fpeak of Faith as the Term of Baptifm, do not at all imply 
 * that Infants are not to be baptized.' — Strange, then the Texts 
 which fpeak of Faith in Chrift, as neceffary to Salvation, do not 
 at all imply that it is necefTary to Salvation. What fhameful ar- 
 guing is this? For it is as plain, as the Sun at Noon-day, that 
 Faith in Chrift is as necefTary to Baptifm as it is to Salvation ; 
 believe in the Lord Jesus Christ, and thou JJjalt he faved ; and 
 does not the fame divine Record fay, — He that'believeth and is 
 baptized, floall be faved, — If thou believejl 'with all thine Heart s 
 faid Philip to the Eunuch, thou may eft, i. e. be baptized. 
 
 Phila. I am convinced, that your Obfervation here is very 
 juft; but Mr Wefey tells us, Page 7, that Heathens were admitted 
 to Circumcifion upon the Account of their Faith in the God of 
 Jfrael; and upon this he makes a long Harangue by changing 
 the word teach to Profelyte, baptizing into the Word, circumcifing 
 and fuppofing that the Commiffion had been to circumcife in- 
 ftead of baptizing, whether any one would queftion the Right of 
 Infants to.it. 
 
 Theoph. Sir, I have read the Harangue, and the Remarks made, 
 and muft own I have not met with a greater Piece of Art and 
 Sophiftry, though the Reafoning at the firft View feems fair ; yet 
 call upon Examination, it will appear to be very falfe and fallaci- 
 ous ; and firft, he fays, that the Heathens were admitted to Circum- 
 cifion upon their Faith, in the God of Ifrael. This I deny, and call 
 upon him to prove it, even in Abraham's Family, who was the 
 Father of the Faithful — or in all the Men of his Houfe, born in 
 the Houfe ; or thofe who were bought with Money, who were 
 circumcifed with him. It was God's Command, not their Faith, 
 that gave them a Right ; and let him but give us God's Command 
 for baptizing of Infants, and we will no longer difpute their 
 PJght. 
 
 But granting him, for Argument Sake, as it feems to be his 
 
 Maf~ 
 
{ i8s ) 
 
 Mafter-pieceand his Boaft, that the Commiffion under the Gofpel 
 had been to. Go teach all Nations, circumcifmg them in the 
 Name of the Father, of the Son, and of the Holy Ghoft. I 
 firmly believe, that the Apoftles would not have extended their 
 Commiffion beyond their Commiffion, in circumcifmg thofe they 
 could not teach, nor profelyte by any Perfualion : Would not 
 this have been breaking their Commiffion, and impofing upon 
 poor Infants ; for, according to this fubtile Suppofition, they had 
 no Authority to circumcife any but thofe whom they had firft 
 taught; and therefore this long fme-fpun Argument drops to the 
 Ground — or rather proves, that, as Abraham had no Right to 
 circumcife any, but by a divine Command, fo the Apoftles had 
 no Right, nor has any other any Right to baptize anybut by a 
 divine Command. 
 
 pbila. Sir, I am pleafed with your Obfervation, I think it is 
 clear and juft, though Mr Wefley is pleafed to fay, he thinks that 
 this Way of arguing takes away the Force of all the Objection 
 that Men think they find in the Scriptures againft the Baptifrn of 
 Infants, when, to me, there does not appear the Force of an Ar- 
 gument in it : But what is amazing to me is, Mr Wefley fays, ' that 
 « as Infants may be faved without Faith, fo they may be baptized 
 e without their own Faith;' and then, with a Kind of Triumph 
 ufual to himfelf, he fays, • thus all the Objections againft Infant 
 « Baptifrn are at once cut off.' 
 
 Tneopb. Amazing, Sir ; fure this Argument muft be like Gcr 
 iiah's Sword in (he Hands of David, that cuts off all Objections 
 at once : Surely this Man muft be more mighty than any of Da- 
 vid'St Worthies, but let not him that putteth on the Harnefs boaft 
 like him that putteth it off. 
 
 To this I would obferve, that an Infant of a Day old can no 
 more be faved without actual Faith in Chrift, than a Perfon of 
 eighty Years old can ; for actual Faith, is nothing more than a 
 Defire of being faved by the Meffiah ; and undoubtedly Infants 
 are as capable of this, by the fweet Influences of Grace upon 
 their tender Minds, as they are of defiring the Breaft. Was not' 
 this the Cafe of Jeremiah who nuas fanflijied /rem the Womb, and 
 of John the Baptift, who leaped in his Mother's Womb for Joy 
 at the Name of Jesus; and which Way can Infants be faved 
 but by this inward Defire, formed in them by Grace, to Jesus 
 as a Saviour? For to allow that Infants' may be faved without 
 actual Faith, becaufe of their Inability ; then we may, for the 
 fame P.eafon, allow a Sinner of forty Years old to be fared with- 
 
( i8j ) 
 
 oiit actual Faith in Chrilt, for the Inability of the latter is greater 
 than the former. In the Infant there is, it is true, original Sin, 
 or the Corruption of Nature, to oppofe the Influence of Grace ; 
 but, in the other, there is the Enmity of an hardened Mind in 
 the Way of Sin for Grace to conquer. But, to pleafe this War- 
 rior in Ifrael, we will grant him the Victory, and give him the 
 Field ; for, as he fays, as Infants may be faved without actual 
 Faith, fo they may be baptized without their own Faith. I grant 
 it, they may be baptized without their oivn Faith : They may 
 be baptized upon the Faith of Abraham, of Ifaac, of 'Jacob, of 
 Mofes, and the Prophets, of David or Solomon, of Paul or Peter, 
 or any of the Apojlles, or if Mr Wejley pleafes, upon his own 
 Faith, if he has any, I have no Objection. Thus this mighty 
 Warrior has gained the Field at lafe, and has, as he fays, you 
 fee, cutoff, at one Stroke, all the Objections againft Infant Bap- 
 tifm. I think the Infants, if they are able, ought to erect a 
 Monument to the Honour of their mighty Champion in TVeJi- 
 minjler Abbey : But had he faid, they might be baptifed with- 
 out Faith, I ftill would have difputed the Point, but his faying 
 they may be baptized without their oivn Faith, it implies they 
 may be baptized upon the Faith of another : And, indeed 
 I think, they may, upon any one's Faith whom he may chufe, 
 yet, by the Way, can they believe or be faved by another's 
 Faith ? But, upon a fecond Thought, let him not take any 
 erf the Faith of the fore-mentioned Saints; as I remember 
 they never had any to fpare ; but there is a certain. 
 Church, too well known, that has many Saints with much 
 Faith to fpare ; and they cannot well' deny little Infants fome, 
 one would think, efpecially as the little Infants have as great 
 Right to their Faith as they have to Baptifm, for as Infant 
 Baptifm firH: came from that Church, the leaft, I think, the 
 Saints of that Church can do to eftablifh it, is to leave a 
 Legacy of Faith to every Infant ; then Mr Wesley and the Reft 
 of the Infant Pleaders would have fome Argument for Infant 
 Baptifm, becaufe every Infant, by Virtue of fuch a kind Le- 
 gacy, would have a Faith of their own. 
 
 As to Mr Wesley's refering to the Fathers for the Proof of In- 
 fant Baptifm, is vaftly impertinent to the Point : For fuppofing 
 Juftin Martyr, Irenauf, Clemens, Origen, or others, had po- 
 fitively embraced it and pradtifed it, what is this to us? We are 
 not difputing what the Fathers fay or what they did, but what 
 .the Oracles of Truth fav, and what Paul and the Reft of the 
 
 A- 
 
( i*4 ) 
 
 ApcRIes practifed. For if the Man of Sin appeared to work in 
 Paul's Time, no Wonder but it might in the Father's Time, mii- 
 takenly fo called, for in many Things they appear, as to un- 
 derftandinp- of the Gofpel, to be rather Infants than Fathers ; 
 however, what Mr Wesley has quoted from the fore-mentioned 
 Authors or Fathers, is much Of it fpurioiu , a Deal of it ridicu- 
 lous, and fome of it direct Falfekood. One Inftance is enough, he 
 fays Page 13, that Origen fays, * That the Church received an 
 
 * Order from the Apoftles, to give Baptifm even unto Infants.' 
 What Church received it ? The Church at Corinth ? The Church 
 at Galatia ? The Church at Ephefus ? Or any of the {even 
 Churches in dfia ? 1 am afraid that here is a Lie fathered upon 
 Father Crigen. Mr Wesley places him about 60 Years after the 
 Apoftles, whereas Origen did not flourifli till about the Year 230. 
 Befides, Lite Pafiage referred to, is not to be found in the Origi- 
 nal of Origen % Works, but appears to be an Interpolation of that 
 perfidious Tranflator Ruffinus. That the learned Huetius, who 
 has given us a good Edition of Origen s Commentary of the 
 Scripture's in Greek, who was converfant with his Writings, of- 
 ten complains of the Perfidy and Impudence of Ruffinus. He 
 fays of him, ' That whatfoever he undertook to tranflate he in- 
 « terpolated, that he fo diftrefied and corrupted the Writings of 
 
 * Origen by Additions, that one is at a Lofs to find Origen in 
 « Origen? Moreover, it is plain, that Origen, in his own ori- 
 ginal Thoughts, was for Believers Baptifm. * It is to be ob- 
 « ferved,' fays Origen, ' that the f our Evangelifls faying that John 
 « confefled he came to baptize in Water only, Matthew adds unto 
 ' Repentance, teaching that he has the Profit of Baptifm who is 
 
 * haptized of his own Will and Choice.'' — Now, let any one judge 
 whether Father Origen was for the Baptifm of Infants or Belie- 
 vers ; for if the Profit of Baptifm (to keep to Origen 's Phrafe) be 
 tied to a Perfon baptized of his own Will and Choice, then 
 Baptifm mud be unprofitable and infignificant to hifants, be- 
 caufe they are not baptized of their own Will and Choice ; or 
 as Mr Wesley innocently obferves, « But, by their Crying and 
 
 * Noife while the Sacrament is administrating, they difturb the 
 « holy Mifteries ;' nay, but I add, rather the mifterious Men 
 difturb the poor Children. The Word holy Mifteries and Sa- 
 crament I do not like. They have a bad Smell with them. 
 
 However, to do our Forefathers Honour, I will defy Mr Wes- 
 ley, or any other Writer, to give one plain Proof from the ori- 
 ginal Writings of the Fathers of the two firft Centries, or near 
 
 the 
 
( iB 5 ) 
 
 the End of the third Centry, that any one Infant was baptized 
 in any of the Churches under their Care. — See this clearly de- 
 fended by Dr Gill, in his Infant Baptifm, an Jnnovajion, to 
 which I refer Mr Wesley,, or any other Reader, for Satisfaction. 
 
 — As to Mr W refering to Mr Baxter's Letter to Mr Tombs, 
 
 as a Proof of Infant Baptifm, is aftonifhing; for thofe who have 
 read what Mr Baxter fays in Vindication of Believers Baptifm 
 muft own, that he has fome of the moft nervous Arguments to 
 prove it of almoft any other Writer, though he had not Faith 
 nor Courage to follow it. — As to his Letter to Mr Tombs it is 
 exceeding weak, and the Premifes he goes upon are not true; 
 and therefore not worth Paper Pains. — As to his InconMencies 
 and Self-contradictions upon Baptifm, are they not like his other 
 Inconfiftencies in almoft all he wrote, which could only be ac- 
 counted for by himfelf ? — What is further faid reflecting the 
 Mode of Baptifm, has been already cleared, proved, and-en- 
 Jarged upon ; only, I would juft obferve, that as Mr Wesley has 
 thought proper to fubjoin what Dr Watts fays concerning the 
 Signification of the Word, namely, ' That the Greek Word 
 • baptize, he fays, ' fignifies to wafh any Thing properly by 
 ' Water coming over it.' If fo, then the Difpute is finally de- 
 cided, the Baptifs are in the Right, and the Pedobaptifs are iri 
 the Wrong. — This is all the Baptijls contend for respecting the 
 Mode, in which Refpecl the Baptizer and the Baptized go, like 
 Philip and the Eunuch, both down into the Water ; and the Bap- 
 tized is covered, or immerfed, in Water in the Name of the Fa- 
 ther, and of the Son, and of the Holy Ghoft ; this done, they 
 like Jesus, their glorious King and Pattern, ' co?ne Jlraitivay up 
 out of the Water, and rejoice that they are counted worthy to' 
 follow the Lamb whitherfoever he goes, who hath faid, Thus 
 it behoveth us to fulfil all Right eoufnef . 
 
 Now, Philagatbus, I hope you will allow that one of your 
 Champions is (lain. • 
 
 Phila. In this Refpect, Theophilus, I cannot exprefs my Con- 
 cern more feelingly and pathetically than in David's Words., 
 H o<w are the Mighty flain^ and the Weapons oflVarperifloed. 
 
 But, there is "Mr Elthringham who makes his Boaft above 
 Meafure that he has filenced all the Baptifs ; nay, he has enti- 
 tled his Book a full Confutation of all the Baptift Books that ever 
 have been written againft Infant Baptifm, though, I muft own, 
 that he is one of the moft unfair Writers, unjuft Reafoner, and 
 moft cruarrelfome Difputant I ever met with. That he neither 
 
 Bb writes 
 
( 1S6 ) 
 
 i 
 
 writes like a Gentleman, a Minifter, a Chriflian, nor a Scho-' 
 jar; bis Spirit, as an Author, is fo unbecoming the Gofpel, 
 that it renders his Works contemptible. Yet, I think, there is 
 ibme Things worthy of Confideration when he fays, ' The Whole 
 « and every Part of the Righteoufnefs which Jesus Christ 
 « fulfilled, was nothing more nor lefs then the Richteoufnefs of 
 t Mofes and the Prophets,' and therefore adds, ' That the? 
 f Man Jesus was in all Things perfectly obedient to this Law, 
 
 * and confequently the Law or Ordinance of Johns Baptifm was 
 
 * contained in the Law of Mofcs which Jesus fulfilled; if fo,' 
 then he fays, ' it is no new Revelation of God's Will, and 
 
 * that therefore thofe who were the Subjects under the Law are 
 
 * the fame under the Gofpel, becaufe"it is written thou Jhalt not 
 
 * add.' Here, he fays, « The Baptlfts Mouths are all ftopt and 
 ' are become fpeechlefs.' 
 
 Thcoph. Speech 1 efs ! Sir; fpeechlefs! for what? Becaufe they 
 have laid that John's Baptifm was not commanded in the Law 
 of Mofcs ; and that it was a new Revelation of the Will of God, 
 and that Christ yielded Obedience to it to fulfil the Righte- 
 oufnefs of God's Will, or Counfel, as the Head and Pattern of his 
 Church ? — that therefore he would infer from this, that the Bap- 
 tijls make Christ the Miniiter of Sin by adding to the Law, by 
 doing that which is not commanded in the Law of Mofes — how 
 unjull is this ! —Is it written in the Law of Mofes how many 
 Miracles he was to perform ? Perhaps by doing any he has (ac- 
 cording to Mr Elthringhanis unjuft Way of reafoning) added 
 and committed Sin. How weak and impertinent a Way of ar- 
 guing is this ! However, I affirm that John's Baptifm is no- 
 where literally commanded in the Law of Mofes, whatever it 
 may be typically, but was a new Revelation of God's Will or a 
 new Difpenfation to be adminiftered to new Subjects, which will 
 appear by a Train, of Arguments, many of which were received 
 from no great Stranger to Mr Eltkrhigham and*his Spirit. 
 
 Mr Elthringham obferves, ' That Righteoufnefs, when Man is 
 « the Subject, is neither more nor lefs than Obedience to the 
 
 * Law, &c.' I grant 'tis true; but then this Law is either moral 
 and fo binding on all Mankind, or ceremonial, and as fuch ob- 
 ligatory. only on the Seed of Abraham. By the former of thefe 
 it is impoffible for any of the Sons of Man to be righteous, by 
 the latter the Seed of Abraham are only ceremonial fo : The firft 
 Law fpeaks nothing of cleanfing or acquiting any Man either 
 from the Polution or the Punifhment threatened j the fecond 
 
 clean- 
 
( **7 ) 
 
 ■jcleanfed only to the purifying of the Flefh. But, as it is not 
 poffible for the Seed of Abraham to pay a punctual Regard unto 
 the ceremonial Law unlefs the Precepts of it are plainly expref- 
 fed, neither is it poffible for them to obferve the Law in a right 
 Manner, if the End and Defignpf its Precepts are not made known. 
 Therefore, if Baptifm is contained in the Law of Mofes as a 
 Rite which the Ifraelites were bound to obferve, it muft be fo 
 expreffed that they might underftand both the Nature and End 
 of it in a ceremonial Senfe, which is the Cafe in all the ceremonial 
 Inftitutions ; but if it is not fo contained, our Author lofes the- 
 Force of all his Reafoning ; for if he fays it is contained in fome 
 Prophecy either of Mofes or the Prophets, this is entirely againft 
 him, becaufe whatever is declared in a prophetic Manner, as a 
 Thing which fhall take Place afterwards, and muft evidently be- 
 long to another Difpenfatlon than the ceremonial Law. But, if he 
 fays it is contained in the Law under fome Type, though hig 
 Reafoning, in this View, is juft, yet it will fail to prove the 
 Point he aims at, by proving too much or more than he de- 
 iigned. For though it is true that the Whole and every Part of 
 the Righteoufhefs which Christ Jesus by his Obedience ful- 
 filled, was nothing more nor nothing lefs than the Rtghteoufnefs 
 -of the Law of Mofes and the Prophets, yet, if his Obedience is 
 contained in either of the two laft-mentioned, viz. in either 
 Type or Prophecy, it is eafy to fee where the Point turns ; for 
 If the Man Christ Jesus in his Baptifm yielded Obedience to 
 the ceremonial Law, it muft be for fome of the Ends therein fpe- 
 cified, for which the Warnings under the Law were appointed : 
 But as there is not the lead Shadow of Refemblance between 
 thefe ceremonial Warnings and the Baptifm of Christ, who is 
 holy, harmlefs, and undefiled (except in the Warning of Aaron 
 and his Sons, Lev. viii. 6, — 13, at their Inveftiture into the 
 Prieft's Office) it is evident that Christ was not baptized to 
 fulfil Righteoufnefs in Obedience to that Law in a literal Senfe ; 
 for though 1 grant that the Wafhing of Aaron and his Sons 
 was a Type of Christ's being baptized at his public Inveftiture 
 into his prieftly "Office, yet as the Subjects are not the fame as li- 
 terally expreffed in the Law, there is a manifeft Difference be- 
 tween John's Baptifm and the ceremonial Warnings under the 
 Law ; for if John baptized only with a View to fulfil the cere- 
 monial Law, in a literal Senfe, he muft have baptized none 
 but fuch as were ceremonially unclean, or fuch as were feparated 
 to holyUfe. The firft of thefe were Perfons, or Things that were 
 
 B b 2 -de- 
 
( z88 ) 
 
 defiled in a ceremonial Senfe ; the fecond were Priefts and Levites 
 with the VefTels appointed to a holy Ufe. The firft of thefe could 
 not be the Subjects of John's Baptifm, becaufe they had exprefs 
 Commands in the Law to offer Sacrifice, fy,c. Nor could the fe- 
 cond be the Subjects, fyc. as literally expreffed in the Law, for 
 then would he have baptized none but Priefts, Levites, &c. But, 
 it is evident, that our Lord fprang of the Tribe of Judah, of 
 which Tribe Mofes fpoke nothing concerning Priefchood. But, 
 to allow our Author all the Force his Arguments will admit of, 
 viz. that Christ in his Baptifm fulfilled Righteoufnefs by 
 yielding Obedience to the Law of Mofes, in his being the An- 
 titype of Aaron the high Prieft and his SuccefTors in that Office, 
 does it therefore follow, as a natural Confequence, that Children 
 have a Right unto it? No ; for it is allowed that Lev. viii. 6, — 13, 
 is the only Place, or that Subject there mentioned, is the only 
 one which appears to typify that Action of Christ ; then it fol- 
 lows, that not Infants but Adults are the only Subjects of Bap- 
 tifm ; for Aaron and his Sons, if typically viewed, point at 
 Christ and real Believers, tezHeb. ix. 11, — 24. 1 Pet. ii. 5, — 9. 
 Nor will the Levites and their Children anfwer his Purpofe any 
 better, Num. iii. 15. and viii. 6. <bc. Compare this with James 
 i. iS. Rev. xiv. 4. and you will fee the Intent of this Paffage : 
 But, for the Sake of Argument obferve, that if the Levites and 
 their Seed are to be viewed literally, we have nothing to do 
 with them being under another Difpenfalion. If typically, as 
 they are the peculiar Brethren of the high Prieft, they more 
 properly point out Minifters of the Gofpel, as they are related 
 by Office or at leaft Believers in Christ; nor does the 32000 
 MedianitifJ? Damfels anfwer his Purpofe any better, for their 
 UncJeannefs was only of fuch a Nature as made it unlawful for 
 the Men to cohabit with them ; for even the Gold, Silver, Bra/s } 
 Iron, Tin, and Lead, were purified by Fire ere they durft bring 
 them into the Camp. This is a fine Argument for baptizing 
 Bells, fee. rather than Children, and if it proves any Thing it 
 will be, that we ought to oblige every Slave taken with the 
 Sword to be baptized whether they will or not. 
 
 I fnall give you, Philagathus, a fliort Specimen of Arguments ufed 
 to prove, that the Ordinance of John's Baptifm is not literally 
 contained in the Law of Mofes, but is purely a New Teftament 
 Appointment: — Firft, Becaufe all the Wafhings and every other 
 Rite of that Law were literally expreffed ; as aifo the Occafion, 
 Time, and Manner in which they were to be obferved ; but it is 
 v.ox. expreffed that John, or any other, were to baptize People 
 
 upon 
 
( i«9 ) 
 
 upon confeffing their Sins under the Law, <bc. — Therefore, fe-< 
 condly, John's Million being immediately from God and not from 
 the Law, John'i. 6, — 33. Mai. iii. 1. proves that his Baptifm was 
 not literally expreffed in the Law, for had he received it from the 
 Law, all the Priefts from Jar on muft have had the fame. — Thirdly, 
 The End for which he was fent, viz. to manifeft Chrit, but 
 he could no more manifeft Christ than all his Predeceffors had 
 done, if his Baptifm was literally expreffed in the Law. — Fourthly, 
 His Title the BaptiJl, which muft have been unjuftly given him 
 if his Baptifm had been contained in the Law, fcc. for all the 
 Priefts from Aaron, if this was the Cafe, were Baptifts without 
 any Diftinclion. — Fifthly, The Pharifees qneftion, Why baplizeji 
 thou then ? Sec. Would not have been propofed if his Baptifm was 
 literally expreffed in the Law : For, furely, they knew that 
 John was of the Seed of Jar on, and could eafily fhew his Autho- 
 rity from the Law if his Baptifm had been there expreffed, Luke' 
 i. 5. I Chron. xxiv. 10, — -19. Neh. xii. 4.,-s-ij. — Sixthly, The 
 Perfons he baptized, <bc. were the People of Judea and Jerufa- 
 lem ; but, where is it literally expreffed in the Law of Mofes, 
 that People were to go to be baptized upon Confeffion of Sin ? 
 Can Mr Elthringham tell \ No. He fays, ( We never read of one 
 * Man dipping another,' but do we ever read in the Law of Mo- 
 fes, of any being warned or fprinkled upon any other Confidera- 
 tion, than ceremonial Uncleannefs, or feparating of them to 
 holy Ufe ; but were all they whom John baptized thus unclean ? 
 Or were they Priefts and Lev.it es ? Or were they fuch as 
 were out of Communion with the Jenvifb Church, and muft be 
 initiated by Baptifm ? No : Surely, they were fuch of the Jeivs 
 as had heard of John's Birth, Life, and Doftrine,. which they 
 believing, repented and gave Evidence thereof confeffin"- their 
 Sins. — Seventhly, Our Lord's Teftlmony of John, Luke vii. 26 
 — 28. a Prophet. A Prophet's Work is either to reveal the 
 Mind of God or expound it. In both thefe Senfes the People 
 that believed him were bound to. receive his Doclrine, the dif- 
 prediting of which was the Sin of the Pharifees and Lawyers who 
 rejected the Council of God againft themfelves, Verfe »o. AQs 
 ::ix. 4. x>:. 21—27. for John declared, He that fent me to bap- 
 tize, faid unto me, upon whom, Sec. Jnd 1 Jaw and lore Record 
 that this is the Son of God. Therefore, I conclude, his Baptifm 
 was not literally expreffed in the Law, for Mofes could only fay, 
 Deut. xviii. 15,-18.. A Prophet Jhall the Lord raife up, Sec but 
 fykn fays. This is he [of whom J faid) preaching the Gofpel and the Sum 
 
 of 
 
«f the Apojlbs Miniflry, to prove that Jesus is the Christ. — ■ 
 Eighthly, Our Lord's Queftion, The Baptifm of John whence ivas 
 it ? &c. fhews that it was not literally contained in the Law, 
 which if it had, the Pharifees would have found another An- 
 fwer than nve cannot tell, nor would they have treated it with 
 fuch Contempt had it been a Rite of the Law. 
 
 Thus, Philagathus, I think, every Argument Mr Elthringham 
 has' urged is anfwered, by making a Distinction between what 
 is literally exprefled and what is typically fet forth in the Law ; 
 for it is certainly true, that every particular Action of Chrirt 
 was prefigured under the Law and Prophets '. But, it is as true, 
 that all thefe had another End for which they were enjoined li- 
 terally confidered ; inftance the PafTover has the Reafons af- 
 figned for the Obfervation of it, Exod. xii. which typified the 
 fame Thing to come that the Lord's Supper fhews as already 
 come and paft, yet are the Institutions quite different literally 
 confidered ; the one a Commemoration of a temporal, the other 
 of a fpiritual Deliverance. 
 
 Thus we "may anfwer his firft and third Propofition by obferr- 
 Ing that John the Adminiftrator, and Christ and the Jews as 
 Subjects, did each fulfil righteoufly their Obedience to that which 
 was typified in the Law ; and his fecond and fourth may be an- 
 fwered in one, viz. the Pharifees find in not believing John's 
 Teftimony concerning Christ, of whom all the Law and 
 the Prophets did prophecy, until John who preached the King- 
 dom of God or the Gofpel unto them, which they rejecting, 
 did not repent or bring forth Fruits meet for Repentance 
 and rejected Baptifm in Confequence thereof; therefore as they 
 rejected that which was the Spirit of the Law and finned there- 
 by, our Lord finned not in complying with it, when he faid, 
 Thus it becometh. us to fulfil all Righteoufnefs ; for as Christ's 
 Baptifm was a Reprefentation of his Death, Burial, and Refur- 
 redtion, Rom. vi. 3, 4. fo it fhews he was obedient unto Death, 
 buried all our Sins in his Grave, then he rofe from the Dead. 
 Now, in his Obedience, Death, and Refurre&ion, all Righte- 
 oufnefs was fulfilled : Here is a righteous Life — an atoning Death 
 — and a triumphant Refurreftion, which includes all Righteouf- 
 nefs in Christ for us, all Righteoufnefs imputed to us. 
 
 Thus, I hope, your fecond Champion is at the Feet of your 
 firft. — How are the Mighty fallen ! 
 
 Thgeph.. This, Sir, fhews plain that amongft all thofe Ordi- 
 asaaeei and Institutions of Chrift, that the Man of Sin hath fo 
 
rniferably mangled, metamorphofed and changed, none hath been 
 more abufed than that of Baptifm ; which as to Matter and Form, 
 Subject and Circumftance, hath fuffered fuch apparent Alteration 
 and Subverfion, that nothing but the very Name of the Thing 
 remains among many Profeffors at this Day. 
 
 Which the better to demonftrate, you have the Pattern of the 
 Primitive Inftitution, in Chrift's Commiffion, the Apoftles Pre- 
 cepts and Pra&ice, and the fpiritual Ends thereof, plainly laid 
 down from the Scriptures, and confirmed by the Learned; the 
 Change itfelf of Believers into Infants Baptifm, traced out and 
 detected, with all the ridiculous Superftitions and Fooleries, made 
 effential to it, as many are forward to impofe upon us : Than 
 which, nothing did ever more tend to ruin the true Church, 
 and reproach the Wifdom and Authority of Chri st their Head; 
 fo nothing could rationally more eftablifh and confirm the falfe, 
 or more apparently promote the Sovereignty and Dignity of An- 
 tichrift, which is fo plain, that he that runs may read. 
 
 For if the very Act of fprinkling or pouring a little Water on 
 the Child's Head or Face muft give Grace, regenerate, take away 
 Sin, fave the Soul, add to the Church, and give Right to all the 
 Ordinances ; as the Pope hath beenpleafed, fitting in the Temple 
 of God, as God, to ordain and decree, and that with Anathe- 
 ma's too, againft every one that mail not fo receive it; thus 
 hath it become the Corner and Foundation-Hone of the Antichri- 
 ftian Church and State. 
 
 For as they who take (as far as they can judge) living Stones, 
 (called the fpiritual Seed, Saints by Calling, or Believers) to build 
 Chrift a Houfe or Church, orderly joining them together in the 
 Lord by baptizing, do yield Obedience to Chrift's Command, con- 
 form to the primitive Pattern of the New Teftamqnt Churches, 
 afcribe Honour and Glory to the Lord Chrift the Inftitutor : So 
 they, who take the carnal Seed, viz. ignorant and unconverted 
 ones, to make up the national or any particular Church, joining 
 them together by Sprinkling, do thereby yield Obedience to the 
 Pope's Canons, conform to the Antichriftian Pattern, and reflect 
 Honour and Dignity to their Sovereign Lord the Pope, the Con- 
 triver and Impofer thereof; and is not this very obfervable, that 
 Pope Innocentlus the Firft (that Abaddon and Jpollyon) that had 
 {q many Marks of Antichrift here given him, was the firft Con- 
 firmer and Impofer hereof. 
 
 But that which is moft to be lamented is, that the Proteftant 
 Reformers, who detected and caft away fo many Antichriftian 
 
 Abo- 
 
( ^ ) 
 
 Abominations, fhould yet hold fad. fuch a principal Foundation 
 Stone of their Building ; though it is granted, that the rejecting 
 many of its Superftitions, is upon good Grounds : That when the 
 Rottennefs of the Popifli Grounds aforefaid did appear for Infants 
 Sprinkling, it had certainly fallen to the Ground, had it not 
 been for fome new Contrivances to fupport it, though therein 
 they have not been fo happy as to agree amongfl themfelves in 
 their Conclufions about it. 
 
 For fome are for baptizing all Children, whofe Parents are 
 never fo wicked ; others", only the Children of Profefibrs ; whilfl 
 others are for the baptifmg the Children of fuch Profefibrs only, 
 whofe Parents are inchurched, viz. belonging to fome particular 
 Congregation. Some are for baptifmg Children upon their own 
 particular Faith (which with much Confidence it is affirmed they 
 have). Others deny that with great Vehemency, affirming they that 
 ouo-ht only to be baptifed upon an imputative Faith, viz. upon the 
 Faith of fome others, though herein, as you'll find, they vaftly 
 differ; faying, it mull be by the imputative Faith of the Church; 
 others of the Goffips; others of the Parent or Proparent in Co- 
 venant upon the Account of federal Right. 
 
 So that fome are for baptifmg upon an ecclefiaftical Faith, fome 
 an imputative, fome a feminal, fome an habitual, fome a dog- 
 matical, and fome without any Faith at all, which is the Cafe of 
 all Baptizers. 
 
 And it is no Wonder, that fuch Contradictions fhould proceed 
 from fuch contrary Principles; for if from one Baptifm, Ephef. iv. 
 Chrift would draw and engage us to Unity, Let it not be thought 
 ftrano-e, that from a Baptifm fo different from Chrifi's, fuch Dif- 
 ferences and Divifions fhould flow. 
 
 For as one ingenioufly obferves, that as it happens to,Travel» 
 lets, when they are out of the Way, one conjectures he fhould 
 go this way, another that, and fbmetimes at hot Difputes and 
 Contentions about it, and in the Conteft many By-ways are at- 
 tempted. Yet Rill the further they go, the more they are out of 
 the Way, till they can come to the true Road again : So it hath 
 been with the Baptizers of Infants, they are fallen into many 
 new Devices to maintain it, which hath occafioned many hot 
 Contefts, Breaches and Divifions among themfelves, whofe prin- 
 cipal Arguments and Pretences for the Practice, we have exami- 
 ned and anfwered. 
 
 Pkila. But, Sir, before we conclude the Subject, as I would 
 fain go through it, haye you feen what Mr H add left on has fa id 
 
( *93 ) 
 
 iri. his Letters upon Infant Baptifm, of which the Sandlmaniaus 
 and fome Independents make fuch Boaft of. 
 
 Theoph. Sir, I have feen it, and mult confefs that there is 
 through the whole fuch a Remotenefs from the Point, fuch a 
 Darknefs of Underftanding, and fuch an Obfcurity of Reafoning 3 
 that I have been much at a Lofs to find out Mr Huddle/Ion^ 
 Meaning ; however, \ am ready to attend to any Obfervation 
 you may remark in Favour of Infant Baptifm, for I am not fo 
 far a Baptijl but that I am ready to fubmit to any Conviction that 
 arifeth from the Oracles of Truth. 
 
 Pbila. Have you obferved his Defcription of the Kingdom,, 
 who the Subjects are, and that Baptifm is the Sign of it, Luks 
 xxiv. 49. 
 
 Theopb. Yes, Sir, I have obferved clofeJy his typical Kingdom 9 
 liis prophetical Kingdom, and his Abramatical Kingdom, and his 
 Obfervation of Believers, and their Children, being the Subjects 
 of it, Ails ii. 39. And here I confefs he feems to me to be one 
 that would fain find out a Way to efcape from the Truth, but 
 he knows not how : His Mind appears plain to be much haraffed 
 to find Peace in his prefent Practice ; and no Wonder, when Inte- 
 lectuals fight againft Confcience, and Confcience fights againft the 
 Truth. He has a long tedious dark Introduction about the Word 
 Kingdom ; but the Sum of all is, to attempt to prove that Chil- 
 dren have a Right to it, and that Baptifm is a Sign of it, and to 
 prove their Right, ACts ii, 39, is brought, and to prove that Bap- 
 tifm is a Sign of it, Luke xxiv. 49. But why this JongPreamble, and 
 tedious Introduction, to prove what no one denies, that Children' 
 belong to Chrift's Kingdom. May we not foon expect a Folio 
 Volume to prove the Sun rifes in the Eaft and fees in the Weft.' 
 But the Queftion is, what Sort of Children are they? For I think 
 that all the World, fiive Adam and Eve, have been Children ; and 
 confequently from among thefe Children the Kingdom is compo- 
 jed, whether it be the providential Kingdom, Redemption Kinf- 
 dom, or Salvation Kingdom, but it is Salvation Kingdom that 
 Mr Huddleji 'on is contending for. Now the Apoftle tells us plainly," 
 Rom. ix. 8 . They which are the Children of ihe Flcjh, thefe are not the 
 Children of God', therefore then there muft be fome peculiar Cha- 
 racteristic which the Scripture gives to denominate them the Chil-' 
 dren of the Kingdom ; and what this Character is (I am amazed to*" 
 find People fo dark and ignorant of) when he that runneth may 
 read, that thefe Children of the Kingdom are the Children of God 
 fy Faith in ^efuf Chrif, Gal, iii. 26. Such who have a Knowledge 
 
( P94 ) 
 
 of the Foundation, Laws, Nature, and Bleffings of the King- 
 dcm, Rom. viii. 16. The Spirit beareth Witnefs •with our Spirit that 
 •we are the Childre?i of God; and, if Children, then Heirs of God, and 
 joint Heirs •withChri/l. Now, according to this Idea of the Apoftles, 
 there are fome — fome, did I fay; pardon the Expreffion, I mean 
 there is infinite Happinefs and Enjoyment in being a Child ot the 
 Kingdom ; but according to Mr Huddleflons Idea, which is very 
 different from the Apoftles, there can be no Enjoyment of Happinefs 
 among the Children of the Kingdom ; for he fuppofes them to be 
 lnfa?its that have a Right to the Kingdom, and all becaufe they 
 are the Children of Believers, as though Believers had a peculiar 
 Holinefs in them to beget Children fit for Chrift's Kingdom : But: 
 the Apoftle cuts off all this vain Hope of parental Holinefs or felf- 
 righteous Dependance ; Neither, fays he, becaufe they are the Seed 
 of Abraham are they all Children, Rom. ix. 7. And fays John, 
 think not to fay, that ye have Abraham to your Father. But Mr 
 Huddlejlon fays, it is to Believers and their Children that the 
 Kingdom belongs ; if fo, what muft become of the Children of 
 Unbelievers, let tender Charity enquire. Bat this is fo far from 
 being true, that I am bold to tell Mr Huddlefon, and as ready- 
 to prove as to fay, that there never was any Kingdom of either 
 Nature, Grace,, or Glory either in Heaven or Earth, that was made 
 with or confined to Believers and their Children ; fo far from it, 
 that even the Covenant of Circumcifion was not confined to Be- 
 lievers and there Children, for there were many eminent Believers 
 in the God of Ifrael, who had not themfelves, neither had their 
 Children any Share at all in the Kingdom of Circumcifion, or 
 Promife made to Abraham, which is fo much boafted of; and 
 therefore how is it poflible, with any Propriety or Truth to think 
 that the Kingdom of Christ or Heaven is confined to Believers 
 and their Children as fuch ; for if fo, then every Child oi Adam 
 mult be faved, even in the Old or Antideluvian World, becaufe 
 Adam was undoubtedly a Believer in the Mefliah, being a Figure 
 cf him that was to come, and fo accordi ng to this Way of argu- 
 ing that the Kingdom of Christ, belonging to Believers and their 
 Children, then Adam's Children mufl have a Right to it, and 
 his Children's Children throughout every Generation, not one 
 could mil's of Heaven according to this Idea. This is the beft. 
 Idea in the World to eftablifh univerfal Redemption, for it puts 
 Christ, his Seed, and his Heirs out of the Queftion from hav- 
 ing any Right by Eleclion or Adoption, and gives the Right to 
 Believers, and from them to their Children, and from them to 
 
 their 
 
( *95 . ) 
 
 their Childrens Children to all Generations. Oh ! how wild a 
 Way of arguing is this ! Perhaps it proves much more than 
 Mr Huddlejlon would wifh ; efpecially, as this fuppofed Favour 
 is renewed in the Deluvian or the New World by Noah, who 
 was undoubtedly a Believer, being a Preacher of ' Right eoujnefs ; 
 and if the Kingdom of Christ, or Salvation is confined to Be- 
 lievers and their Children, as fuch, than all Noah's Children had 
 a Right to it, and confequently their Children and their Childrens 
 Children to the laft Generation ; thus all the World is faved at 
 la/1. O, pleafmg Thought ! to Mr John V/esley ; or delightful 
 Dream ! to Mr John Huddlejlon, who has, after much Search 
 and Labour, found out a new intricate Way to forfake the 
 Truth of the Oracles of God. But, as this proves too much, I 
 would juft obferve, that the Proofs brought to eftablifh that In* 
 fants have a Right to Baptifm fuppOfing they belong to the King- 
 dom, prove too little, Acls ii. 2, — 9. The Promife is to you, and 
 to your Children . 
 
 Now, what does this Promife prove ? Neither that. Infants 
 have a Right to the Kingdom of Jesus, or that they have a 
 Right to Baptifm : But, as Mr Sandiaman obferves (an Author 
 I am amazed Mr Huddlejlon forgot, and more fo that he fliould 
 contradict) that it is a Promife of the Gift of the Holy Ghoft, 
 which indeed feems to be the genuine Senfe of the Words : How- 
 ever, it is plain, that the Promife has no Reference to Infants 
 nor to Baptifm, but plainly feems to be the Promife of Sal- 
 vation to their Children to comfort their diftrefTtd Minds un- 
 der the fearful Apprehenfion of the Curfe they had imprecated 
 upon them, faying, his Blood be upon us and upon our Children, 
 which makes the Promise to be far more glorious and precious 
 than barely a Promife of Baptifm to them. Moreover, had the 
 Promife been of Baptifm to their Infants, then it muft have been 
 thus exprefTed, Then they that gladly received the Word were bap- 
 tized and their Children, but is there a Word of baptizing their 
 Children ? Are they not diftinguilhed who were baptized by re- 
 ceiving the Word gladly P Befides, it is plain, that the Promife is 
 the fame to the Fathers as it is to the Children, to you and to 
 your Children, fays the Text. Now, to fay it was only the Pro- 
 mife of Baptifm to the Fathers, it would have been but fmall 
 Comfort to them under the Thoughts of crucifying Jesu s ; and, 
 therefore, I am bold to fay, the Promife does not at all refer to 
 Baptifm but to fomething more glorious ; but iuppoung it mould 
 mean Baptifm, how pitifully ignorant mail that Perfon be that 
 
 C c 2 brings 
 
( i9« ) 
 
 brings it as a Proof of Infant Baptifm, or their Right to the King- 
 dom of Jesus, becaufe it fays, to you and to y cur Children. Does 
 Children fuppofe Infants here ? If Scripture Language is to deter- 
 mine let the Reader judge ? Is it not faid, Let the Children of Zion 
 be joyful in their King! are thefe Infants \ Again, Return ye back- 
 Jliding Children, are thefe Infants ? If Children then Heirs with 
 God, are thefe Infants ? Once more, Be ye followers of God as dear 
 Children, but can thefe be Infants ? For Infants to be Infants is 
 natural, but for Men of Underftanding to become fuch In- 
 iants in their Reafoning and their Underftanding of the Scrip- 
 true is amazing, especially when Mr Huddlcflon brings Luke xxiv. 
 49. to prove that Baptifm is aSign that infants belong to Chirst's 
 Kingdom, Behold I I fend the Promife of- my Father upon you, but 
 tarry ye at Jerufalem until ye be endowed with Power from on 
 high. A ftrange Proof for Baptifm, a ftranger ftill that it be- 
 longed to Infants ; for it would amaze all Heaven to know 
 what Sort of Infants were to tarry at Jerufalem till they were 
 endowed with Power from on high. 
 
 Mr Huddleflon obferves, Page 8, < That Baptifm belongs to 
 
 * the Kingdom, Church, or Body of Christ, or to the Mem- 
 ' bers on Earth wherever they appear, and on their very fir ft 
 
 * Appearance of their Memberfhip, as a Sign of their Entrance 
 
 * into it.' — This is verily a Truth — a Truth that was engraved 
 upon Mr Huddle ft Ws Mind many Years ago. — I am glad to find 
 that he has not yet forgot it. — But, if Baptifm belongs to the 
 Members of Christ upon their very firft Appearance of Faith 
 and Love to his Name, how dares Mr Huddleflon baptize, as he, 
 calls it, thofe who have not the leaf! Appearance of Member- 
 fhip to Christ ? Is not this, verily a Profanation of the Or- 
 dinance, a Reflection upon the Wifdorn of God, and a defpifmg 
 the Command of Christ, to do that in God's Name without 
 God's Word or Command ? What is this but offering firangt 
 Tire, burring Incenfe to their own Drag, laying afide the Com- 
 mandment of God, and teaching for Doctrine the Command- 
 ments of Men ? For can an Infant of eight Days give the leaft 
 Appearance of being a Member of Jesus ? Then, fure, it mult 
 be as Mr Huddlfftoh fays, Page 9, * That it is "to be adminiftered 
 
 * to Perfons appearing to be Members of the Congregation of 
 ' Saints, feparately on the very firft Appearance of that Mem- 
 4 berfliipi before they can be added to' any fuch Congrega- 
 c tian.-of Chfiftiahs.' — This is a noble and judicious Confeffion of 
 fhe Truth, but not much to be wondered at as it comes from 
 
 . Mr, 
 
( 197 ) 
 
 Mr Huddlejlon, who once confeffed a good Confeffion before 
 many Witneffes, and out of the Abundance of the Heart, the 
 Mouth will fpeak ; and, lilce the Pveft of the Writers for Infant 
 Baptifm, he gives up the Point, and proves that it belongs to 
 none but to thofe Perfons who appear to be the Members of 
 Christ and upon their firft Appearance : — This is all that is 
 contended -for ; this is all that God commands, his Word directs 
 unto, and the Apoftles were found in the Practice of. And, it 
 is remarkable, Philagathus, that all the Writers for Infant Bap- 
 tifm not only by the Weaknefs of their Arguments give up their 
 Caufe, but always, before they have done, eftablifh the Truth 
 of Adult Baptifm as it mines in die Scriptures. It makes me 
 think of a certain Perfon, who was exceeding angry with her 
 Neighbour for joining in Communion with tbe Baptijl Church, 
 and expreffed (as many weak ignorant People do) much Refent- 
 ment ; her Hufband f-iid to her, ' Hold your Tongue, hold your 
 f Tongue, Nanny, they have more to fay for their Practice than 
 e thee can'ft kenf and two independent Members were lately dif- 
 puting the Point ; the one was very angry with the Baptijl, 
 the orher camly faid, They have the Truth upon their Side, hut 
 nve have only Tradition. 
 
 Phi/a. But, Sir, Mr Huddlejlon's particular Aim is to prove, 
 that the Infants of Believers belong to the Kingdom of Christ, 
 and confequently that Baptifm belongs to them ; and to prove it 
 he brings thofe Words of our Lord, Suffer little Children and 
 forbid them not to come unto me, for of fuch is the Kingdom of 
 Heaven. 
 
 Theoph. Sir, I fee this is the main Point, the chief Pillar, and 
 Corner-ftone of all his Argument ; and to pleafe Mr Huddlejlon, 
 for once, let us put on Charity beyond the Bounds of Truth 
 and Revelation ; and fuppofe that all the Infants of believing 
 Parents belong to the Kingdom of Jesus, what will all this 
 main Pillar do for him ? Why, nothing at all, for fuppofmg it 
 was true, it is impoffible for, them to belong to the Kingdom 
 of Christ in any other Senfe, but in the Bofom of elecling 
 Love, and how that it is a Secret that belongs to the Lord, and 
 not for us to know ; but fuppofing it to be fo, it proves nothing 
 at all for Mr Huddlejlon, for it is not Election but Vocation that 
 gives a Plight to Baptifm, not a Right to Faith but the 
 Enjoyment of Faith, for Baptifm is Part of the Inheritance and 
 pofietfion, and therefore can belong to none but to thofe who 
 ;"ipp2;ir to us to be Heirs of it by Faith in Ch ri s t Jesus. More- 
 over* 
 
( l& ) 
 
 over, it lies upon Mr Huddle/Ion to prove, firft, that thefe little 
 Children were the Children of believing Parents or elfe his Ar- 
 gument falls to the Ground ; and if this can be proved (which 
 will be difficult for him) his Argument is fall of no Force for 
 what he brings it for, namely, to prove that Infants have a 
 Right to Baptifm, unlefs he can prove that they were brought 
 to be baptized by Ch ri st ; if fo, it would be exceedingly ftrange 
 that his Difciples fiiould forbid them. I often blufli with Shame 
 for the Ignorance of Teachers in Ifrael, when they have brought 
 this Text to prove Infants to have a Right to Baptifm, when it 
 proves a much greater Thing, which is clearly explained by our 
 Lord himfelf in the following Words, Mark x. 15. Verity I fay 
 unto yen, ivhofoever Jhall not receive the Kingdom of God as a lit- 
 tle Child, he Jhall ?iot enter therein ; which is again further ex- 
 plained by Mat. xviii. 2,3. And Jesus called a little Child unto 
 him, and ft him in the Midjl of them, and faid, Verily I fay unto 
 you, except ye he converted and become as little Children, ye fl?all 
 not enter into the Kingdom of Heaven : And ivhofoever Jhall of- 
 fend one of thefe little ones 'which believe in me, h.c. which plainly 
 proves, to any unprejudiced Mind, that little Children being 
 brought to Chri3t, his bleffing of them, and fufrering them to 
 come to him, points forth emblamaticaily the whole of Regene- 
 ration and Salvation, and therefore it muft be very ignorant and 
 impertinent to bring it as a Proof for what it has no Relation to 
 or Connection with, of which Mr Huddlejlon s Scripture Quota- 
 tion fo much abounds with : And it is a very remarkable 
 Confeffion of Mr Huddlejlon, Page 11, where he fays, ' That 
 1 he doubts not but Infant Baptifm, by this Time, had been 
 
 * nearly expelled from mod of the Protejlant Churches, had it not 
 1 been for the almoil unconquerable Strength of Cuftom and 
 ' Tradition.' I believe fo too, and fo mud every fober and 
 confiderate Mind, when they confider that there is no Command 
 for it in the Word of God. — But, O, bleffed be Tradition ! 
 
 Mr Huddlejlon, in Page 13, afketh the following Queftion, ' Does 
 » Christ not leave an exprefs Injunction on his Difciples to the 
 « End of the World, to acknowledge the Infants of thofe who 
 4 believe he is able to blefs them Members of his Body ? — The 
 Anfwer is, No, there is no fuch Injunction ! 
 
 Mr Huddlejlon fays, ' That our denying Infants to have the 
 - fame Appearance of being of the Kingdom that we have our- 
 
 * felves is a dangerous Miftake ;' — amazing ! was ever fuch pro- 
 found Ignorance ever before publifhed ; or is it poflible that an 
 
( 199 ) 
 
 Infant of eight Days old, can have the fame Appearance of be- 
 longing to the Kingdom of Ch ri s t, as thofe who can fay, Whom 
 having not feen we love, though now we fee him not, yet believing 
 we rejoice with ^}oy unfpeakable and full of Glory ? 
 
 Mr Huddlefion, Page 15 and 16, has unhappily raifed, or ei- 
 preffed fuck Objections againft Infant Baptifm, which neither he 
 nor any one in the World is able to anfwer ; but, he fays, the In- 
 tent of it is to fnew, that the fame Spirit is in the Baptijl as was 
 
 in the Difciples of Christ which was condemned by him. ■ 
 
 This Spirit never was condemned in the Difciples; for, could 
 they be condemned for what they never thought nor did ? 
 
 Mr Huddlefion is very daring to appropriate an Untruth to 
 him who is Truth itfelf, in faying, Page 20, ' That Christ de- 
 
 * clared Children, with their Parents, to belong to his King- 
 ' dom :' — This "is not true : — Your Proofs, Sir; your Proofs, 
 Sir : — And, ' That the Apoftles opened this Kingdom for the 
 " Reception of Subjects from Circumcifion :' — This is equally 
 falfe with the laft,' for Baptifm (as has been before proved) did 
 not come in the Room of Circumcifion, neither did Circumcifion 
 ever make any Infants Church Members. 
 
 Though Mr Huddlefion is pleafed to fay, « That if Peter was 
 i now giving this Promife to the Called, as a Reafon for their 
 
 * being baptized, it would be equally a Reafon for baptizing 
 4 their Infants with them : ' — Was ever any Reafoning fo weak 
 and fo feeble; that becaufe they received the Wot d gladly their 
 Infants had a Right to the fame Bleffings as they had ? One 
 cannot help blufhing for their Ignorance, for the Promife had no 
 more to do with the Infants of thofe Jews then, or of Believers 
 now, than I have to do with the Infanls of Indians ; it is not 
 to Infants at all, neither concerning Baptifm at all ; and, one 
 would be ready to think, that thofe who brought it, either for 
 one or the other, appear to make manifeft, that either their Minds 
 are full of Prejudice, or that they have -never read with much 
 Confideration their Bibles. 
 
 Mr Huddlefion complains, * That to explain the Promife, m 
 e the fame Senfe, to the Children ; as to -thofe who are afar off, 
 8 is to leave thofe Jews, who were concerned in killing our Lord 
 
 * no more Comfort than Unbelievers, or their latelc Pofterity 
 
 * concerning their Children :' — This is certainly true, for had 
 not the Gentiles, who were the People afar off, the fame Right 
 to Salvation when Paul faid to them, To you is the Word of this 
 Salvation fent, as the Children of the Jews had, furely they 
 
 had - 
 
( 2C0 ) 
 
 had ; for why it mud be thought that the Promife Is c oft filled to 
 the Children of believing Parents, Angularly from thofe of Un- 
 believing, I am finally at a Lofs, unlefs it be for fome peculiar 
 Holraefs, in them which Unbelievers have not ; if fo, let us ceafe 
 to fay Salvation is by Grace, if wc attempt to make it flow in a 
 parental Line and not in the Line of electing Love. But, if the 
 Promife muft be confined to the Infants of Believers, I fhould be 
 glad to know when the Promife belongs to them ; whether be- 
 fore they are born, confidered in the Loins of their Parents, cr 
 a* ioon as they are horn, or at eight Days old ; when they are, as 
 fome ignorant People fay, baptized, or at a Month old, cr 
 when \ And, after it is proved, it will prove nothing for what 
 it is by Mr Huddle/ton and others intended, viz. their Right 
 to Baptifm it has nothing to do with it, for though eternal 
 Love gives us a Right to Heaven, it is Faith ii» the righteous 
 Life and Death of Christ that gives us a Rigftt to Salvation 
 and to every Promife and divine Ordinance and not our Parent's 
 believing for us, unlefs our Parents are to be faved for us. 
 
 Mr Huddlefon's Obfervation of the Houfe of Cornelius being 
 faved by the Faith of Cornelius is exceeding weak and ridicu- 
 lous. Can the Faith of the Father fave the Child? Or, can the 
 Child receive any fpiritual Bleffing from the Father's Faith ? 
 There is a certain Church that fpeaks much of the Works of 
 Supererogation but not fo large as this ; however, it is ftill more 
 impertinent to bring as a Proof for baptizing of Infants, becaufe 
 it is faid he feared Cod with all his Honfe. Can Infants difcover 
 that they fear God ? Is it faid that the Holy Ghodfell upon all 
 them that heard the Word, can thefe be Infants, for it is written, 
 They heard them /peak with Tongues and ?nagnifed God, were 
 thefe Infants ? Well may the Apoftle fay, Can any Man forbid 
 Water that theje foonld not he baptized? &c. 
 
 His refering to the Jailor and his Houfe to prove Infants 
 therein, or Infant Baplifm therefrom, is fo notorious that it 
 needs no Explanation, unlefs it be to Minds darkened with Preju- 
 dge againft the cleared Truth, fee dels xvi. 32. And they, viz. 
 Paul and Silas, fpohe unto him and unto all that were in his 
 Houfe, can any Man in his Senfes fuppofe"' Paul and Silas fpoke 
 to Infants ? Again, it is faid, The Jailor believed in God with 
 all his Houfe, not for his Houfe, Paul was no Papijl, nor for 
 his Houfe, as Mr Huddlejiou fays, but with his Houfe, (hewing 
 that they were not Infants but fuch as could join with him in 
 rejoicing in God, and therefore, according to Paul's Commif- 
 
( 201 ) 
 
 fion, Go teach all Nations ■, baptizing them ; it is no Wonder that 
 he and all his were /Iraightivay baptized. 
 
 Mr Huddlejlon fays, Page 25, « That the Prattice of the A- 
 < pottles in baptizing, correiponded with their Preaching ; for 
 « as they preached the Gofpel to Men, and to their Children, 
 « and their Houfes, fo they baptized them and their Houfes." — . 
 This is not true, for this is to make the Apoftle baptize all to 
 whom he preached. To thofe, indeed, the Word of Salvation 
 was fent, but as to the baptizing of them another Interrogation 
 was made : If thou believejl 'with all thine Heart : He that be~ 
 lieveth and is baptized, Sec. Then they that gladly received the 
 Word 'were baptized. Many of the Corinthians hearing and be- 
 lieving ivere baptized. This fhews a particular Diftindtion from 
 Paul's Preaching, becaufe that was to all promifcuoufly. More- 
 over, if this was true, Paul muft have baptized whole Synago- 
 gues and that often, Jfls xix. viii. And he nvent into the Syna- 
 gogue, and fpoke boldly for the Space of three 'Months, difputing and 
 perfwadJng the Things concerning the Kingdom of God ; fo this 
 Argument that Mr Huddlejlon is fo fond of, fails him, and the 
 Cafe of Lydia's Houfhold, which he quotes, is a weak Reed. In- 
 deed it is like a Man that is drowningwho catches at the weakefl 
 Twig ; for can it be reafonably fuppofed that Lydia, who acted 
 in the Capacity of a Merchant, came quite from Thyatira to the 
 City of Phillippi to fell Purple, fhould bring a Train of Chil- 
 dren with her if fhe had any ; but, by the Way, it does not ap- 
 pear that (he had any Hufband, much lefs Children ; and if fhe 
 had, what would this prove for Infant Baptifm ? 
 
 Phila. Why, Sir, is it not faid chat all her Houfhold were 
 baptized. 
 
 Theoph. Yes, Sir ; but does it follow, that becaufe all her 
 Houfhold were baptized that they were all Infants ? What, a 
 Houfhold of Infants ! furely fome of her Houfhold muft be grown 
 up to a State of Knowledge ; but more likely they were all her 
 Houfhold Servants that affided her in her Bufinefs of felling cf 
 Purple, as Servants are frequently called the Houfhold, 2 Sam. 
 sv. 16. And the King noent forth and all his Hou/bold after him, 
 that is, all his Servants. And as Lydia's Houfhold are faid to 
 be Brethren, Verfe 40, I make no Doubt but that Lydia's 
 Houfliold was fuch another Houfhold as the Houfhold of Arijlo* 
 bulus, of Narcijfus, of Ceefar\, of Onefphorus, whom Paul fa- 
 lutes in the Faith mentioned, Rom. xvi. 10, 11. — Phil. iv. 22. — 
 a Tim. iv. 19. — Called Gal. vi. 10. The Houfliold of Faith. 
 
 D d Now, 
 
( 202 ^ 
 
 But, what has all this to do to prove Infant Bap thai ? For 
 jfuppofmg, Philagathus, that Lydia\ Houfhold was compofed of 
 one Infant ; there could not well be above (unlefs (lie happened 
 to have Twins, then there may be two) and the Reft of grown 
 tip Children, and the Reft of Servants (I think this is allowing all 
 the Length of Argument any one can afk) that thefe made up. 
 her Houfhold ; what will this prove ? Why, the final Overthrow 
 of what all the Pedobaptifts, of every Name and Denomination, have 
 been pleading for fo long, namely, that the Promife if Bap- 
 tifm is only to Believers and their Children, as their Honfe or 
 Houfhold; whereas according to the Cafe of Lydia's Houfhold, 
 it is no more to the Children than it is to the Servants fuppofmg. 
 there were any Infants there ; therefore, let it be remembered, 
 that all Infant Right to Baptifm, fo much pleaded for from the 
 Words Seed, thy Seed, your Children, thy Honfe, and Houfhold i^W 
 to the Gound, for the Word Seed, Children , Houfe, and Houfloold 
 denotes moft frequently, in Scripture, grown Perfons called the 
 Seed of Jacob — the Houfe of Ifrael — the Children of the Fathers 
 — the Houfliold of Faith, &c. fo then it remains nothing 
 but a Deception to the Infants, a Falacy impofed upon the 
 Parents, therefore it is no Wonder for Mr Huddlefoii, as a 
 Sandemanian Prieft, to have the Angular AfTurance to fay, Pago 
 27, ' Though it cannot be abfolutely affirmed that none were 
 * baptized belong to Lydia and the Jailor, except little Chil- 
 c dren,' when if it never was abfolutely affirmed before : It is 
 now abfolutely affirmed that there were no little Children at all 
 baptized either in Lydia's Houfhold, or in the Jailor's Houfe, 
 and I defy Mr Huddlefon to prove there were. But, this is 
 not all, for having the Pen of a ready Writer, he has the Con- 
 fidence to fay, s That when Salvation comes to a Perfon, hav- 
 « ing Children incapable of underftanding it, the Gofpel places 
 « them in the fame State of Salvation with himfelf, and gives 
 * them the fame Title to Baptifm as it gives him,' This is a- 
 ftoniihing to every fenfible Mind ; that becaufe Salvation as a 
 free Gift comes to a Parent, that it thereby comes to his Chil- 
 dren : Does the Parent poffefs Peace, Pardon, and Right eouf- 
 nefs for his Child ? Is not that wronging the poor Child, for as 
 this Rate wefhall have Parents go to Heaven for their Children ? Or 
 does the Child poffefs it by Virtue of his Father's Inheritance, then- 
 he has only a virtual Right and not an actual one ? If fo, when 
 docs the Child's Right take Place ? At the Father's Death. I think 
 cannot well before j for before Death, I think the Father can 
 
 kave 
 
( 203 ) 
 
 nave no Right to fpare : But then, what if the Child fhould 
 die firft ? Alas ! for the poor Child ; but if it be to all the 
 Children, alas ! for the whole Family if the Parent dies firft. 
 
 Thus, Pbll.igathus, you fee how miferable Mr Huddlejlc?i > s, I- 
 dea is, of faying that becaufe Salvation comes by Faith in the 
 righteous Life and Death of Jesus to a Parent, that his Infants 
 have the fame Right to it as he has, when it is his Faith that 
 gives hint a Right to Salvation ; but can his Faith, or his being 
 baptized upon his Faith give his Infant a Right to it; let any fo* 
 ber Mind think upon this; for really, Philagathus, if it be true, as 
 Mr Huddlejton fays, that Salvation coming to a Parent gives 
 his Children, or places his Children in the fame State of Sal- 
 vation with himfelf, this cannot but give me great Concern, for 
 you muft know, Sir, that I was not a Parent when Salvation 
 came to me, but fince I am become a Parent ; confequently, ac- 
 cording to Mr Huddlefton, then my Children can have no Right: 
 to Salvation, it coming to me before I had any Children . 
 However, I would be glad to know, of fome ingenious Ivimd, 
 but more glad to fee it proved from Scripture, if they have a 
 Right to Salvation by Salvation coming to me ; for if tney 
 have a Right, it is high Time to let them know it, for poor 
 Things they appear to my Grief (except one) to be great Strain? 
 gefs in Jfrael. But if it fhould be fo, and they have a ilight, 
 and are placed in the fame Salvation as myfelf, then the Right 
 the Gofpel gives is not to believing Parents and their Children, 
 but to Believers, and there it ftays for a Time to fee if tney 
 have any Children; if they have then it breaks unto them. O . 
 this is charming Doctrine to old Grand mothers; well may they 
 hug the dear Babe when it comes. But fuppofing the Believe 1 " 
 never has any Children (as is often the Cafe) what becomes of 
 that Right that he had in Referve in Cafe he' fhould havehad any, 
 is it transferred at his Death, or any little Time before his 
 Death, or when he could fpare it to any believing Parents for 
 their Children ? Or is it transferred to thofe believing Parents 
 who have many Children, who may want it to help out? Care, 
 undoubtedly, is taken of it, it muft not be loft, for if it be loft 
 what will become of the dear Infants ? What indeed if they had 
 not a better Right then this ? O ! I wonder, that the Priells are 
 not afhamed to impofe upon People at this Rate ; or rather that 
 Profeffors of the Gofpel are fo ignorant of the Truth of the Gof- 
 pel, the Way of Salvation, and the Beauty of the Ordinance of 
 Baptifm, as to fuffer themfelves and their Children to be thus 
 impofed upon. E> d z la, 
 
( 204 ) 
 
 / It puts me in Mind of two angular Cafes, which lately happened 
 /near to Nenvcajile upon Tyne: A Midwife having delivered a 
 ] "Woman of a weak Child, and being likely to die, the pious old 
 | Women who were there, begged hard of the Midwife to baptize 
 it, as they call it ; the Midwife being confcious that God had 
 not directed her nor any Perfon in Life fo to do, refnfed it with 
 Spirit. — One of the Women ftarts up, — what, object againft 
 making a Chriftian Soul ! What will become of the poor Crea- 
 ture J It will be loft. Give me fome Water. Water was brought, 
 and a few Drops were heftowed upon the Child in the Name of 
 the Father, &c. there, fays the Women, all is well now ; the 
 Child died. — Then the Midwife faid to the Baptizer, ' what if 
 ' the Child fhould want a Name in the next World, what Name 
 t * muft it have ;' ' O ! fays ihe, I was in fuch a Hurry to fave 
 « the Soul, I did not think of that.' O the aftoniihing Igno- 
 rance of the People, 
 
 Another Cafe was, the fame Midwife being fent for, the 
 Cafe was dangerous ; Dr Sm-tb was fent for in a great Hurry, 
 — the Woman was delivered, — the Child appeared to be dying 
 foon, — the Father hearing, faid, — O! I will have it baptized. 
 Says the Doctor to the Widwife, ' you muft do it.' — Said (he, 
 c I will not.' — Says the Doctor to the Father, * Sir, is it a Mat- 
 « ter of Coi.fcience with you.' ' Yes, Sir :' * Then, faid he, 
 
 * bring me a little Water, — then he named it with the folemn 
 
 Ceremony ; — it died ; — the Prielf , Mr St s, was fent for to 
 
 the Funeral ; it being very wet Weather, he was loath to go ; 
 hut being obliged, he went: But next Time he met Dr Sm-th, 
 he faid, « Doctor, Doctor, don't you never baptize no more 
 « Bairns.'' Said the Doctor, * Sir, the Man could not reft in his 
 ' Confcience till I did it.' • No, faiil the Prieft, nor he could 
 « n "" reft till he brought me through the Rain, wet to the Skin, 
 ' to bury it, and after all gave me but Two Shillings.' Alas, 
 for the People ! 
 
 Pkila. But, Sir, Mr fiuddlefton, after fpeaking of Paul bap- 
 tising the Houfhold of Stephanus, afks this important Queftion, 
 
 * Can it be faid in the View of thefe baptized Houfes, and with 
 « any Reverence for the lacred Hiftory, that we have no Example 
 « for Infant Baptifm ?" 
 
 Theoph. No, Sir, not one; and with- the utmoft Reverence to 
 the facred Hiftory do we fpeak it : If there is any Example where 
 is it ? Here all the Pcdobaptijls in the Kingdom are put to the 
 fame Lois as the Pharifees were put to by our Lord, when he 
 
 faid 
 
( 205 ) 
 
 faid unto them, The Baptifm o/"John, whence is it from Heaven 
 er of Men ? They faid, We cannot tell. But as Mr Huddlejlcn 
 feems to determine the whole Point upon faying, ' We cannot 
 ' deny Scripture Example for baptizing Infants, till we firfl deny 
 
 * that there were Infants in thofe baptized Houfes unto which 
 
 * Salvation came.' As the Point terminates here, I do deny that 
 there were Infants in thofe baptized Houfes to whom Salvation 
 came ; and I know none that will be fo daring to expofe their 
 Ignorance as to attempt to prove it ; though Mr Huddlefton 
 is pleafed to amufe his weak Readers by faying, ' On our feeing 
 
 * a Perfon, having a Houftiold of little Children, on his believing 
 ' baptized and his Houfe, with what Sobriety can we fay this is 
 
 * without Scripture Example?' But, Sir, where do we fee or 
 hear of a Houfhold of little Children being baptized ? What iaa- 
 pofing Stuff is this ! Sure Mr Huddlefton has got a new Kind of 
 a Bible : It may be in his by fome Addition, or Interpolation, 
 or Interlineation, but it is not in the Baptifls Bible, nor is it in 
 the Original I am fure. It makes me think of the warm pub-*) 
 Jic Difputation that there was fome Years ago at PortfnouthA 
 betweeen the Independents and the Baptifls. The Independent ad-/ 
 vanced a Point he could not prove. Scripture failing him, he ( 
 faid, « There are fix Leaves of the Original loft.' ' Undoubtedly,* I 
 faid the Baptifl, ' Sir, it may be in them.' So Mr Huddleflon'i) 
 Houfhold of baptized Infants may be in them. As he under- 
 ftands the Greek he may have feen it there. But as it is not to be 
 found in our common Tranflation, the Baptifls may with So~ 
 hriety fpeak the Words of Truth and Sobernefs, and fay that 
 there is not one Example in the Book of God for Infant Baptifm, 
 neither were there Infants in thofe baptized Houfes to whom 
 Salvation came ; and if there were Infants in the Houfe, what 
 Proof would this be for Infant Baptifm, I wonder, unlefs it 
 could be proved that they were baptized ? As to Mr Huddle- 
 Ron\ bringing the Houfhold of Stephanies and the Houfe of ^o- 
 
 JJiua, is giving up the Point ; for as to the Houfhold of Stepha- 
 nus, whom Paul baptized, it is faid to be the firfl Fruits of A- 
 chaia, and that they addicled themfelves to the Mini ft ry of the 
 Saints : Could thefe be Infants ? 
 
 Phila. But, Sir, Mr Huddlefton fays, that this Objection is 
 weak, becaufe the Baptifls do not confider what Time there 
 might be between his baptizing the Houfhold of Stephanus and 
 his writing this Epiftle, therefore baptized Infants may be called 
 the firjl Fruits e/Achaia. 
 
 Theoph^ 
 
( 20(5 ) 
 
 Theoph. What ! Infants the firft Fruits, rather Buds and 
 Branches, than Fruits ? But let us fee what Kind of Perfons 
 thofe are who are defcribed as the firjl Fruits to God and the 
 Lamb : Thefe, it is raid, follow the Lamb whither foever he. goes 9 
 Were thefe Infants r However, it is faid, they addicted them- 
 felves to the Miniftry of the Saints. If they were Infants when 
 Paul baptized them, when did Paul write his Epiftle to the 
 Church of Corinth, was it five or fix Years after ? Mr Huddle- 
 Jlon knows that it was not fo long as the diftracted Cafe of the 
 Church required it long before ; and fuppofing it was fo long 
 before Paul wrote, with what Propriety could it be faid, thatfuch 
 addicted themfelves to the Miniftry of the Saints : Thefe lit- 
 tle far fetched Arts will not do with the thinking Mind for folid 
 Proofs : It revives my Memory of what, I am ready to think, 
 Mr Huddlejlon is no Stranger to : It is a Cafe relating to a few 
 People in the Ifland of Providence, in New England, who were, 
 if I remember right, originally Baptijls, but drinking into Mr 
 Sandeman's dry Sentiments of the Gofpel, they were ftill embar- 
 raffed refpe&ing Believers Baptifm, and wanting to find out in 
 the Bible, if it were poffible, the Baptifm ot Infants, with- 
 out which they could not join Mr Sandeman's People : Thefe 
 wife People b) reading the Scriptures, lo ! they found out In- 
 fant Baptifm from 2 Rings, v. 27. The Leprofy c/~Naaman Jloall 
 cleave unto thee, and -unto thy Seed for ever, and he went out 
 from his Prefence as white as Snow. This great Difeovery was 
 fent over to the Church of the Sandemauians, in the Bull and 
 Tilouth-Jlreet, London ; and fo far were they in Honefly for re- 
 proving them for their Enthufiafm and Ignorance, that they ap- 
 proved of them as Brethren, and I believe it is recorded among 
 their Church Annals ; and why fhould it not, for the Words 
 will as foon prove Infant Baptifm as any Words in the whole 
 Scriptures. Amazing! thatfuch a folemn Caufe fhould at laft, 
 be obliged to be fuppcrted by fuch a broken Reed ; for, furely, 
 if the Words prove any Thing, they prove a Curfe of Leprofy ra- 
 ther than theBleffing of Baptifm, to Cahazi and his Seed for ever. 
 But, O ! what wonderful Difcoverie9 fome wife Men can make 
 to bring in Infant Baptifm, which only Difcovers the Weaknefs 
 cf their Caufe, though this Caufe is thought by Mr Huddlejlon 
 to be mightily fupported from thefe Words, Elfe were your Chil- 
 dren unclean, hut now are they holy. I confefs it is amazing to 
 me, that fo often as thefe Words have been acknowledged by 
 Mr Hammond, and [0 many Pedohaptifls, to have no Reference 
 
 to. 
 
( 2C7 ) 
 
 to Baptifm at all, that they are ftill fa weak as to urge Unas a 
 Proof of Infant Baptifm ; it is like their pleading, fufer little 
 Children, &c. and, indeed, they fuffer bad enough both from the 
 Parent and the Nurfe, in being difturbed from their Sleep, and 
 from the Prieft in being wakened by the Chills of the cold 
 Drops ; but above all by having a Lie told it almoft as foon 
 as it is born, by faying, as the Church of England does^ 
 ' We thank thee, heavenly Father, in that thou haft, regenera- 
 ' ted this Child in Baptifm :' Or, as in this Refpect, her Sifter 
 diffenting Churches fay, ' In Baptifm they are ingrafted into 
 « Jesus Christ,' when it is all a folemn Lie; and what would 
 Parents, the Nurfe, the Prieft,, or the People defire little Chil- 
 dren to fuffer more, is not this fttfFering enough for an Infant of 
 eight Days, to have a Lie faid of it fo foon l_ Methinks they 
 fhould in Pity wait a little longer till the Infant is able to anfwer 
 for itfelf, before they thus impofe upon it, for it is nothing lefs,. 
 for they are not regenerated in Bapii/m, neither are they ingrafted 
 into Christ in Baptifm ; therefore to fay they are, is fpeaking a 
 folemn Lie to God for them. O ! that Minifters would lay this" 
 to Heart, and net make poor Infants cry, and Men of Under- 
 ftanding blufh for Shame for them, fmce, in Cafes of Conference, 
 there is a Neceffity of falling either into the Hands of Man or 
 into the Hands of God, of thefe two whether is the best: I leave 
 every particular confiderate Perfon to judge; only, I will juft 
 add, it is a fearful Thing to trifle with God, witli Truth, and 
 our Confcience. However, not to fly from the Face of the Ar- 
 gument, let us fee what Support it will afford thefe poor fufter- 
 ing Infants, — Elfe ivere your Children unclean, but now are they 
 holy. — Let the Holinefs here fpoken of witnefs whether it be a 
 Covenant Holinefs, a ceremonial Holinefs, a parental Holinefs, 
 or a matrimonial Holinefs ? What, does it all prove an Infant's 
 Right to Baptifm ? Surely, there are none fo weak that will 
 dare to attempt fo much as to fpeak it, much lefs attempt to 
 prove it. As to Covenant Holinefs, if there is any fuch Thing 
 (which/ I am- fare, in a ftricl Senfe there is not) it only diRin- 
 guifhed the Nation of the 'Jews, to whom belonged the Covenant 
 and the Promifes, from the Heathen Nations round about. As to 
 ceremonial Holinefs it gave them only a Right to the ceremonial 
 Law. As to parental Holinefs Children (poor Things !) they 
 have none but what they had in their ancient Father J dam, and 
 poor old Man he loft it all before he had any Children of his 
 twn \ and how little Infants can claim any, or any one claim 
 
 a.iy 
 
( 208 ) 
 
 any for them now, I cannot tell. As to matrimonial Holinefs it 
 only denotes the Lawfulnefs or Honour of the marriage Relation * 
 and therefore it is pitifully weak to bring any of thefe Holineffes 
 to prove Infant Baptifm. 
 
 Phlla. But is it not faid that Children are holy ? Sure Believer's 
 Children muft be more holy than Unbeliever's Children ? 
 
 Theoph. What ! Sir, will you not give up the Argument? A 
 little Twig or Straw is better than no Hold. You fay, furely 
 the Children of Believers are more holy than the Children of 
 Unbelievers, becaufe it is here faid, now are they holy. — Here, 
 Sir, I beg Leave to fay } our Remark is very un happy for you ; 
 for thefe holy Children happen to be the Children that were born 
 of unholy and unbelieving Parents, namely Children they hid 
 before they believed in Chrift, even the Children they had then, 
 not the Children they might have ; therefore the Holinefs could 
 not be from their Parents believing, becaufe they were born be- 
 fore they believed : For certain it is, that if Holinefs belongs to 
 the Children of Believers more than others, what muft be the 
 State of thofe Children which they have before they believe ? 
 What, fome of them holy, and fome of them unholy. O ! who 
 can help or forbear to drop a fingle Sigh for the poor Infants 
 who are born before their Parents believe. Poor Things, they 
 came too foon to be holy, yet one would hope not too foon to be 
 happy ; but methinks it is a Pity the Parents were married fo 
 foon, or that their little Infants were born fo quick; however, 
 Sir, it is undoubtedly happy for me, I need not figh about it ; 
 for I was, according to this, happy born, being born of be- 
 lieving Parents ; and I think if any One had a Right to be Holy 
 from the Womb, / more, for my Father and Grandfather, 
 my Mother and Grandmother were Believers, and I don't know 
 but my Progenitors may be Believers as far as Noah, or for 
 what I know up as high as ddam ; but fome how or other I 
 was marr'd in the Birth, but how it was I don't know, I was fo 
 young; but I verily think I was conceived in Sin, and brought 
 forth in Iniquity, 3* David was ; for this Reafon, becaufe I 
 found for feventeen Years fuch an Enmity to that which is good, 
 and fuch an innate Love to that which was evil, that if I was 
 holy, I was a holy Devil, having every Seed of Sin in me, like 
 David, Pfal. li. 5. Therefore I beg Leave to conclude from 
 the Records of Truth and Experience, that parental Holinefs i* 
 a mere Fancy, which has been for fome hundred Years dreft up 
 like a London Doll, by the Scribes in Iftatl to pleafe Children, 
 
 and 
 
( 2oy ) 
 
 and now is new dreft up by Mr Glafs and Mr Huddle/Ion, to 
 pleafe the Glajfites and Sandimanian Brethren, while they (not 
 to their Honour) forget what Paul fays, Horn. iii. 10, // is 
 written, there is none righteous, no not one. 
 
 Phi/a. Sir, I confefs the Pleafure of your Humour and the 
 Force of your Reaibning, and own that you have caft a Light 
 upon the Text I never before faw. But for ray Satisfaction, 
 what may be your ferious and genuine Thoughts upon the Text ? 
 
 Theoph. Sir, I ihould not have indulged my little Flow of 
 Fancy had not Mr Huddlejlon appeared, (to pleafe the Women 
 and Children,) fo fond of this Fancy of his own ; as to the Text, 
 it needs no critical Comment, it is plain that he that runneth 
 may read, that the Corinthians had wrote to Paul, Ver. j, to 
 know of him whether it was right and lawful for a believing 
 "Wife to abide in the marriage Relation with an unbelieving 
 Hufband, or for a believing Hufband to abide with an un- 
 believing Wife, becaufe that unlawful Wives with their Children- 
 were put away under the Law, Ezra x, 3. The Anfwer that 
 Paul gives is plain and clear, Ver. 10, Let not the Wife depart 
 from her Hufband, Ver. 11, And let not the Hufband put away 
 his Wife, denoting plainly that if their believing in the Meffiah 
 gave thofe Authority that believed to put away the unbelieving 
 Hufband or Wife, then the , Riches of Grace would diffolve the 
 Ties of Nature, which Nothing could be more abfurd, and 
 thereby render their Marriage invalid, and confequently their 
 Children in the Eye of the Law, illegitimate, for if their Mar- 
 riage to the Unbeliever became diffolved by their Faith in Chrift, 
 their Children would be acknowledged thereby to be unlawful, 
 called by the Apoftle unclean ; but as their Marriage was true 
 and lawful, their Children were clean or holy, that is, not be- 
 gotten in a State of Unlawfulnefs, but to ufe an Ecclefiaftical 
 Expreffion, in the holy State of Matrimony, for the fame 
 Children, which the Apoftle calls unclean, he calls holy in 
 the fame Senfe that he fays that the unbelieving Wife is 
 fanclified or made holy to the believing Hufband, which is ex- 
 plained as of all other Enjoyments to the Believer, 1 Tim. iv. 5, 
 For it is janclified by the Word of God and Prayer, therefore this 
 Holinefs can in no Senfe have any Reference to, much lefs be 
 a Proof for, Infant Baptifm. 
 
 Phila. Sir, your Thoughts are very obliging; I think they appear 
 to be the leading Scope and genuine Meaning of the Apoftle. 
 But why is it that many of the Prefbyterians, and fome ftifF Jn- 
 
 E e de- 
 
( 210 ) 
 
 dependants will fay that Children have a Right to Baptifm, if 
 but one of the Parents are Believers. 
 
 Theoph. They may as well fay from one being a Believer as 
 both; But this Pra&ice appears fo full of Fancy, I had almoft 
 faid fo ridiculous, that it needs no Comment upon it ; for if one 
 believing Parent renders the Child fufficiently holy to be 
 baptized, then fure if they are both Believers, the Child mull 
 be uneceffarily holy ; but if there be but one Believer, is here not 
 Danger of a great Miftake ? As it will be hard to fay whether 
 the Child belong molt to the Believer, or to the Unbeliever, un- 
 lefs Nurfc or the Pried underftand Phyfognomy, and can look in 
 the Child's Face and thereby tell. Oh ! what fhocking 
 Shifts do the Priefts (not the Scriptures) put the Parents to 
 about their dear Children, it makes me think of that little 
 Prieftcraft of the Church of England, that in Cafe of Danger, 
 they will half baptize the Child, as they call it; for if in Bap- 
 tifm it is as they fay, regenerated, what muft it be when it is 
 but half baptized-, Haifa Caufe can have but half Effeft. Oh ! 
 what Darknefs and Ignorance ftill remains upon the reformed 
 Churches ! I fhould now proceed to take Bone from Bone, and 
 Sinew from Sinew, even all the Life of Mr Huddlejlon's fup- 
 pofed Arguments, in his Remarks upon the following Letters, 
 but they appear to me to contain nothing new from his firft, and 
 that they are only a very dark and intricate Recapitulation of 
 his firft Letter. Befides, the Objections he quotes from his An- 
 tagonift appear to me to remain in their full Force againft him, 
 but efpecially thofe quoted from Mr 'James Rutherford, Page 15, 
 and thofe quoted by himfelf, Page 87, thefe ftill appear like a 
 Brazen Wall againft all that he has faid, and like a Man wilh 
 a drawn Sword in his Hand looking him full in the Face, let 
 him look which Way he will : Thus, Philagathus, may I not 
 indulge the Vanity to enquire ? Is not your Jaft Warrior in If- 
 rael fallen down, flain upon the Mountains of Cilboa. 
 
 Phila. I am I muft" own conftrained by the Force of Truth 
 once more to indulge King David's pathetic Complaint, How 
 are the Mighty fallen, and the Weapons of War perifoed. But 
 yet there are a few Inquiries in my Mind, if they may not be 
 painful to Theophilus ? 
 
 Theoph. Whatever you have to fay, fay on. 
 Phila, Has there not been as good Men, and as great Men 
 for Infant Baptifm, as ever there were of the Baptift Perfwafion. 
 Theoph. No, Sir, I deny that; where will you find fuch 
 
 great 
 
( 211 ) 
 
 great Men, or fucli good Men as Paul, Peter, John 
 James, and the Reft of the Apoftles who were all Baptifts ; 
 or if this fails, where will you find any Man like the God Man, 
 even Jesus the divine Baptist, who fpake as never Man 
 fpake ; where will you find any Command like God's Command 
 John i. 33, Any Example like Chrift's Example, Mat. iii. 15, 16, 
 any Practice like the Apoftle's Practice, Acts ii. 41, 42, Acts 
 viii. 12, 36, 37, 38, Ails x. 47, 48, Ails xvi. 15, — 33, Any 
 Churches like thofe planted by the Apoftles in Jerufalem, in 
 Galatia, in Ephefus, in Philllpl, and Tbeffalonica. 
 
 Phila. But fome are very inquifirive, and are ready to fay, what 
 are become of all the good Men who have oppofed Infant Baptilin > 
 
 Theoph . Why, Sir, gone to Heaven; what would they have 
 become of them ? Zach. i. 5, Tour Fathers where are they, and 
 the Prophets, do they live for ever ? 
 
 Phila-. If they could be faved without it, why do you fo 
 earneftly plead for it ? 
 
 Theoph. Not becaufe it is a faving Ordinance, but becaufe it 
 is not. — I think that Abraham might have been faved without 
 offering up his Son Ifaac, but God faid unto him, take num.) thy 
 Son, thine only Son Ifaac, whom thou loveji, and get thee unto the 
 Land of Moriah, and offer him there for a Burnt-offering ; and 
 to fhew his Love to the Lord, and his filial Obedience to his 
 Command. ' Abraham, it is faid, took the Wood of the Burnt- 
 * offering, and laid it upon Ifaac, his Son; and took the Fire 
 ' in his Hand, and a Knife, and they went both of them toge- 
 « ther.' Now Abraham's Obedience was abfolutely neceftary, 
 not to fave him, but to pleafeGod and to fulfil his Will and Com- 
 mandment ; in this Senfe theBaptiftpiead, and have an undoubted 
 Right to plead that Baptifm is abfolutely neceffary, not to fav 
 them, that is only the Blood of Chrift, but to pleafe God and 
 keep his Commandment, it being his Command, John i. 33; his 
 Will, Mat. iii. 17 ; his Couniel, Lake vii. 30 ; and Chrift's 
 Commiflion, Mat. xxviii. 19. — Paul might have been faved 
 without his being baptized or his preaching the Gofpel ; but 
 what did Annanias fay unto him, Ails xxii. 14, 15, 16. The God 
 of our Fathers has chofen thee, that thou fliouldeft know his Will, 
 and fee that just one, and hear the Voice of his Mouth. — For 
 thou f?alt he his Witnefs unto all Men, of what thou haft feen and 
 heard. — And now why tarrieth thou ? Arife, and be baptized, waff? 
 away thy Sins, calling upvn the Name of the Lord. — And it is faid 
 Ails ix. 18. And he arofe and was baptized : But, did Paul do this 
 to fave his Soul 1 No, far from it, but out of Love to the Lord 
 
 E e 2 and 
 
( ±rt ) 
 
 and in Obedience to his Will, and to teftify to the Brethren his 
 true Faith in the Messiah : Therefore he did not, like many 
 of our delicate Profeffbrs of the Day, confer 'with Fief? and 
 Blood, but Straightway he preached Christ in the Synagogue. 
 And as a Believer in Ch r i st, may undoubtedly be faved without 
 his being baptized, fo he may be faved without partaking of 
 the Ordinance of the Lord's Supper in breaking of Bread. But 
 where is that ungrateful Believer that is loved beyond Degree, 
 and faved by Blood, that is not willing to meet the Kinry at the 
 Table, to commemorate the bleeding Heart and Hands, the 
 bleeding Side and Feet of a' dying Lord, who has faid, Do this 
 in Remembrance of me. — Take, eat, this is my Body that is broken 
 for you. — This is the Cap of the New Teftament in my Blood, which 
 is Jljed for the Remiffion of Sins, drink ye all of it. — And, there- 
 fore, my dear Philagathus, let me tell you, that the fame Love 
 that conPcrains the Believer to partake of one Ordinance, engages 
 it to embrace the other ; for as Faith is abfolutely neceffary to 
 difcern the Lord's Body in the one, fo Faith is as abfolucely ne- 
 ceffary to behold Chriffs Death, Burial, and Refurreftion ; in the 
 other though Baptifm is not neceffary to Salvation, nor Infant 
 Baptifm, falfely fo called, yet Believers Baptifm is certainly ne- 
 ceffary to our Comfort and Joy of Faith, and what God has 
 joined let no Man put afunder : He hath faid, He that believeth 
 and is baptized, f)all be faved. 
 
 Phiia. Sir, is it not ftrange and amazing, that fo many good 
 Men mould be fuch Strangers in Ifrael ? I hear that there are 
 near three thoufand Miniffers in Scotland, befides what are in 
 England, who are almoft totally ignorant of their divine Com- 
 miffion of Baptifm, and what God has commanded them to obferve- 
 
 Tbeoph. Not at all fo ftrange and unaccountable as fome make 
 of it, though to their Shame be it fpoke, for as there never was 
 a Time but what there were B apt if Churches ever fmce the 
 Baptijt Churches were fettled in the Apoftles Days ; fo under 
 the Law there never was a Time from the Dedication of the 
 Tabernacle by Mofis, to the Deftruclion of the Temple by Nebu- 
 chadnezzar, but what the Seed of Abraham had their Feafls, 
 their Pjzjfover, and their Temple Services ; yet there was one 
 Part of what God had commanded them entirely forgot, it 
 fhould feem, for more than a thoufand Years : And if the Jews, 
 who were fo tenacious of their Rites and Ceremonies, were fo 
 forgetful of what God had commanded Mofs, no Wonder then 
 that fo many in Ifrael have been fo unmindful of what God 
 
 the 
 
( 2I 3 ) 
 
 the Lord had faid unto them. It is remarkable that God 
 
 commanded Mofes that the Children of Ifrael fhould dwell in 
 Booths in the Feaft of the feventh Month, called the Feaft of 
 Tabernacles , fee Lev. xxiii. 34, — 43. Now, this Command, 
 Philagatbus, had been neglected or over-looked for more than a 
 thoufand Years, even from the Days of Jojloua to the Return of 
 the Children of Ifrael from their Babylonian Captivy, fee Neb. 
 viii. 14, — 18. 'And they found it writtenin the Lawwhicb the Lord 
 ' had commanded by Moles, that the Children of Ifrael foould dwell 
 ' in Booths, in the Feaft of the feventh Month : And all the Con- 
 
 * gregation of them that came again out of Captivity, made Booths 
 
 * and fat under the Booths ; for iince the Days oxjofhua the Son of 
 ' Nun, unto that Day, had not the Children of Ifrael done so, 
 
 * and there was very great Gladnefs.' Here let it be remarked that 
 the Children of Ifrael were not fo wife as many of the Profeffors 
 of the prefent Day ; they did not fay why Hezekiah was a good 
 King, and did great Good ; and why Jofiah was a good King, 
 and revived the Glory of the Temple. David was a good Man 
 and a great King, and prepared much for the building of the 
 Temple ; and Solomon was a wife King and he built the Tem- 
 ple, and dedicated it to the Lord, and they took no Notice of 
 this. It is but a Ceremony, and why mould we ? — No ; but 
 when they found that it ivas written in the Law which the Lord had 
 co7?nnanded by Mofes, it was fufficient Authority for them to 
 obey though their Forefathers had not obeyed it ; but our ten- 
 der delicate Profeffors of the prefent Day cannot get over thefe 
 fumbling Stones, they cannot think of difturbing the Peace of 
 their Forefathers by attempting to be more wife then they, or 
 their own Peace by going out of their old Path ; but whether it 
 is right, in the Sight of God, to obey Man more than God, judge ye ? 
 
 Phila. Sir, I am glad of this Remark ; there is a Scripture 
 Beauty and Life in it, by which it proves that we have a divine 
 Authority to leave the Practice of our Fathers when they have, 
 either by Negligence or Tradition, forfiiken the Commandments 
 of God. But, why is Baptifm called the Counfel of God ? 
 Luke vii. 10. 
 
 Theoph. To (hew us that it is God's unchangeable Will, that 
 Obedience thereto is the Fulfilment of his Will : That it is the 
 Revelation of his own Mind, the very fame as Salvation by 
 Christ, who doth all Things according to the Counfel of his own 
 Will, which appears in its being commanded by him, John i. 31. 
 in Christ embracing it. Suffer it to b° fo now, for thus it be- 
 
 cometh 
 
( *M- ) 
 
 cometh us to fulfil all Righteoufnefs, Mat. iii. ic. — In the Conl- 
 miffion of Christ to his Apofties', Mat. xxviii. 9. — In the Prac- 
 tice of the Apofties, Ails ii. xli. — And in the Settlement of all 
 the Churches, Adls ii. 41, 42, be. 
 
 Phila. Who may they be who are faid to reject the Counfel of 
 Cod, agalnjl themf elves not being baptized ? 
 
 Theoph. Thofe who believe and reft fatisfied that their being 
 fprinkled in their Infancy is Baptifm, which is all a Cheat and 
 Prieftcraft, thefe reject the Counfel of God with a Witnefs, be- 
 ing pleafed with a Popiflo Tradition more than God's divine Or- 
 dinance, which is not neceifary to prove, for they prove it in 
 their own Breaft, by believing more what Men fay than what 
 God in his Word declares, rejecting the Counfel of God for the 
 Tradition of the Fathers. — Likewife thofe Parents who take or 
 defire their Infants to be baptized, thefe Perfons pay no Regard 
 at all to the Word of God in this Matter. Where has he di- 
 rected them to be fo cruel to their little Infant, not only to dif- 
 turb it, but veligioufly to cheat it, by putting a folemn Lie into 
 the Mouth of the Prieft, faying, « We thank thee, heavenly Fa- 
 * ther ! that it. has pleafed thee to regenerate this Child in 
 « Baptifm,' when, in Fact, there is no fuch Thing : And, there 
 are others, who will not go quite fo far, but fay, ' That the 
 « Child is by Baptifm ingrafted into Christ.' Is not this plea- 
 fing the Parent, and cheating the Child with a religious Lie, 
 merely out of Complaifance to the Cuftom of the Times More- 
 over, they may be faid to reject the Counfel of God againft 
 themfelves who are convinced of Believers Baptifm as a Truth, 
 but look upon it as a Trifie, a mere indifferent Thing : Stop, 
 Reader, paufe a little ; what ! the Counfel of God a Trifie, a 
 mere indifferent Thing ? What ! the Will of God a Trifle with 
 thee ? His Command an indifferent Thing to thee ? Perhaps 
 thou art ready to fay, ' Why, he has loved me, and warned me 
 " from my Sins:' Ay; then, furely, the more important is thy 
 Debt of Love and Obedience to his Name, had he bid thee do 
 fome great Things wouldft thou not have done it, when he only 
 fays, If ye love me, keep my Commandments ? But, it rauft be 
 owned, that it is certainly, Philagathus, too much the Cafe, as 
 a Gentleman lately obierved, fome cannot believe it, and fome 
 ivill not ; that is, fome are fo ignorant they cannot, others are 
 fo obftinate they will not ; but I hope better Things of you, 
 Reader, though I thus fpeak. 
 
 Likewife, they may be faid to reject the Counfel of God a - 
 
 gainft 
 
( 2I 5 ) 
 
 f aloft themfelves, who are convinced of the Truth of it yet do 
 not obey it, becaufe there is fuch Difficulty in the Way ; or be- 
 caufe they have not fuch Promife upon their Mind, or becaufe 
 they have not that Strength of Defire they could wifh ; they 
 fee it to be a Duty, the Chriftian s Duty, but not their Duty. 
 What is this but rejecting the Counfel of God againft themfelves 
 ■not being baptized, is not the Path of Duty or rather Privilege 
 clear, the Command of God full, the Example of Christ glo- 
 rious, and does not the Bleffing of the Holy Ghoft attend it. 
 To wait when God has commanded, and we are convinced on 
 the. Account of any Fear of Diftrefs or Difficulty, or for any im- 
 mediate Revelation from God; is it to tempt Christ as the 
 Jfraelites tempted him in the Wildernefs, and to do Evil that Good 
 may come and thereby, (however humble the Mind may feem to 
 be) attempt to be an Atinomiann indeed, by knowing the Will of 
 God and not doing it, is not the Word nigh thee J 
 
 Phila. O, Yheophilus I this is too clofe upon me, for fuch 
 a one, in Omiffion, fure I am : Long have I been convinced, 
 often have I pleaded for it as a Truth ; and though I have 
 brought the Warriors in Ifrael againft you, I was afraid I -fhould 
 fall at-laft among the Slain ; but. Jhal I I again tranfgrefs ! What 
 may I apprehend by the Publicans justifying God by being bap- 
 tized \ Luke vii. 29. 
 
 Theoph. They juftified, that is, they commended, or approved 
 of the Will of God, in appointing fuch an Ordinance ; they tef- 
 tified their Love to it by embracing it as a Revelation of his 
 Wifiom ; and thus Believers juftify God, that is, own his Love 
 and approve of the Ordinance, as it leads them, by Faith, to the 
 Messiah, the Glory of his Love, the Greatnefs of his Suifer- 
 ings, the Atonement of his Death, the Conqueft of his Grave, 
 the Triumphs of his Refurrection, their Union with him, and 
 Enjoyment of him, Rom. vi. 3, 4. 
 
 Phila. Why is Baptifm faid to fave us ? 1 Pet. iii. 21. 
 Theoph. Sir, the Apoftle Peter fays, The like Figure ^hereunto 
 even Baptifm doth alfo now fave us, that is, as the Salvation of 
 Noah's Family, in the Ark, from the Deluge, was a Figure of 
 the Salvation of the Church in Chris t, as every Creature moved 
 freely to go into the Ark, they found Supply, Security, and God, 
 fhut them in ; fo it was a Figure of the Soul moving freely to 
 Christ, finding a Supply of all Grace in him, Security 
 from all Wrath by him, and the Seal of everlafting Love by 
 God's (hutting them in, Now, Baptifm may be faid to fave 
 
 us. 
 
( 216 ) 
 
 us, not really or meritorioufly, that is, the Honour of the Blood 
 of Christ's, but remotely or figuratively as Baptifm, when ad- 
 miniftered according to the Word of God, is a Figure of the 
 Whole of our Salvation. — Is the Love and Favour of God neccf- 
 fary to our Salvation, baptized in the Name of the Father ? — Is 
 the Perfon of Christ necefTary to our Salvation, baptized in 
 the Name of the Son ? — Is the Power of the Koly Ghoft necef- 
 fary to our Salvation, baptized in the Name of the Holy Ghofi ? 
 — All which is a lively Figure of the Love of the three that 
 bare Record in Heaven. — Is the Death of Christ necefiary, 
 laptized into his Death ? — Is his Grave necefiary, buried with 
 him by Baptifm ? — Is his Refurrection necefiary, rifen again with 
 him by the Faith of the Operation of God ; and Jesus when he was 
 laptized came ftraightway out of the Water ? — Is his Sufferings 
 necefiary, / have, fays he, a Baptifm to be baptized with F &c — 
 Is his Love neceffary ? Herein is difplayed Love that Waters 
 cannot quench, nor Floods drown ! 
 
 Phi/a. But, is it not faid, that it is not a Putting away the 
 Filth of the Flejh ? 
 
 "Theoph. Yes, furely ; that is the peculiar Honour of the 
 Blood and Refurrection of Jesus; then, Phi/agathus, how ig- 
 norant are they who baptize Infants to take away original Sin, or 
 believe that it does in any wife do them any Good refpedKng their 
 Salvation, for it was never intended for any Infant much !efs to 
 put away the Filth of the Flefli, or to give the leaft Hope of 
 Happinefs by it ; but it is declared plainly to be the Atifwer of 
 a good Confcience towards God ; a good Confcience is a purified 
 one by the Blood of Christ, a tender Confcience of Sin, an 
 affectionate Confcience, or a Confcioufnefs of Love to Christ, 
 and an obedient Confcience to his Commands. 
 
 Phila. What may I apprehend by giving an Anfwer of a good 
 Confcience towards God ? 
 
 Theoph. Sir, it is undoubtedly the Duty and Privilege of the 
 Believer, to give a Reafon of the Hope that is in him with 
 Meeknefs and Fear ; but the Anfwer here of a good Confcience 
 towards God, is an Anfwer of Obedience to Chri st, of Love to 
 his Name, of Faith in his Blood, Righteoufnefs, Death, and 
 Refurrection, for the Whole of Salvation. 
 
 Phila. How is this Anfwer to be given towards God by the 
 Refurrection of Jesus Christ? 
 
 T-heoph. By beholding in Baptifm the Refurrection of Je s us, 
 anfwering for all our Sins, for all our Sufferings, for all our 
 
 Debts, 
 
( 2I 7 ) 
 
 Debts, for all our Payment and Discharge, and thereby our full 
 Fifiory to God for us, as our Surety, Sayiour, Sufferer, and 
 Conqueror ; whofe Refurretlion for us God receives as a final 
 Anfwer to all that fin, Satan, Death, and Hell can bring a- 
 gainfl us ; fo that whatever Bills are filed by. the Law of God, 
 or entered in the Courts of our own Confcience, the Refurrec- 
 tion ol Christ anfwers to God for them all ; fo that we are 
 acquitted, juftified, and difcharged by his Refurrection, becaufe 
 be died for our Sins and rofe again for our Jujiification. 
 
 Pkila. Sir, if Baptifm be the Anfwer of a good Confcience 
 then , as Mr Baxter juftly obferves, it can belong to none but to 
 thole who have, through Grace, a good Confcience. Then, 
 furely, it muft be great Ignorance and Impofition, either in Pa- 
 rents or in Minifters, to adminifter it to Infants who have not a 
 good Confcience, being j: one sived in Sin and brought Jorth in hii- 
 quity ; neither can they give an Anfwer of what they have ; I 
 blufh and am aihamed for the Ignorance .of the People and the 
 Impofition of the Priefts, for it is hard to fay which is the 
 greateft. I am aftonifhed, Theophilus, at it ; what do you 
 think can be the Caufe .of fu-ch long-continued Ignorance of this 
 •Truth among the Minifters of the GofpeJ > 
 
 Theoph. Sir, I think it is impoffible to be entirely owing to 
 Ignorance, for they all own, when in a cool Spirit, that the 
 Baptifis are right ; t.ha,t there is no exprefs Command nor Ex- 
 ample in the Word of God for their Practice of Infant Baptifm, 
 but only the Strength of Cuflom and Tradition ; infomuch that 
 both Papifi and Proteflant agree in this, that Infant Baptifm is 
 not to be proved from Scripture but from Tradition, only with 
 this Difference, the Papifis maintain that the Tradition of their 
 Church is of equal Authority with the Scriptures, and there- 
 fore their Proof ftands good. No Doubt but it may be proved 
 from Tradition, but they are fo fenfible that it can no otherwife 
 be proved, that a Papifi told his Neighbour, one Morning, that 
 he was going to fee a Miracle. He afked what Miracle ? He 
 faid, Infant Baptifm proved from Scripture. Whereas the Prc- 
 teftants fay, they afcribe too much to Tradition, and think 
 fchat Infant Baptifm may be better proved from long C.ufcom 
 and Confequences ; that Father Auftiu himfclf fays, that Jjifant 
 Baptifm is not to be believed but from Tradition ; and the great 
 Convocation at Oxford, which I think was in Wickliff's Time, 
 fey, ' That without the Judgment and Practice of the Church, 
 •'.they fhould be at a Lofs, when called upon, for Proofs in the 
 
 Ff 'Point 
 
( «i8 ) 
 
 e Point of infant Baptifm.* Which there is no Doubt of, as tha 
 Scripture affords them none, fo that it cannot be Ignorance in 
 many of them. 
 
 Phila. What can then be the Caufe ? 
 
 Theoph. If the Reader can bear Paul's Language to fpeak the 
 Truth to every Man's Confcience in the Sight of God, I think 
 it is much owing to Pride and Interest and not fo much for 
 Want of Knowledge, or if it is owing to their Ignorance they 
 are the more to be pitied : But an Independent Minifter, who was 
 difputing the Point with one of his Elders, who was about to 
 join the Baptifts, their Difputation came to this Decifion : The 
 Elder faid unto the Pallor, ' Sir, if I, out of Love to you, 
 
 • fhould flay with you, and fhould in my own Confcience be 
 « wrong, will you engage to anfwer for me at the lad Day.' To 
 which the Minifter faid very pathetically, • No.' Then faid the 
 Elder to him, ' Sir, how can you preach and practice what 
 t you are afraid to anfwer for at the lail Day ?' To which he 
 
 * laid, ' I have preached it and practifed it thefe forty Years, and 
 ' to leave it now what will the World fay of me?'— Poor Man ! 
 he was much to be pjtied, for he was furely in a difmal Dilemma ; 
 And, indeed, I am thinking, that if the Baptijl Churches were 
 as populous and as profperous as other Denominations, and 
 could fpare their Hundreds a Year, there would not be fuch a 
 Scarcity of Converts among the canonical Order. — But let this 
 fuffice — I would only remark, that if Baptifm be the Anfwer of 
 a good Confcience, how felf condemned in their own Con- 
 fcience muft thofe Perfons be, who are convinced of it as a 
 Truth, yet do not give to God, nor to the Church, neither be- 
 fore Men nor Angels, their Anfwer of a good Confcience by 
 their Faith and Hope in the Refurrettion o/'Jesus Christ ; for 
 how they can enjoy the Peace of a good Confcience, and flruggle 
 with the Conviction of it, I cannot fee. 
 
 Phila. Sir, the Struggles of my Confcience are almoft over 
 with me. There is a Paffage that my Mind ftruggles in Doubt 
 about, and I believe many Perfons have been in the fame Cafe ; 
 it is in Ails ■ x\x. 2, 3, 4, 5. where it feems that thofe who had 
 been baptized into Johns Baptifm, were afterwards baptized in 
 the Name of the Lord Jesus ? 
 
 Theoph. The Apoftle is fo far from fuppofmg, that the Bap- 
 tifm of John is diftinct from Christ's Baptifm, that he confirms 
 John's Baptifm to be the fame as Christ's. Paul when he favv 
 ehefe Difciples;, who appear to be Minifters of the Gofpel, Ver. 
 
 9- 
 
( 4*9 ) 
 
 <3»„ without the minifterial, or rather the -extraordinary Gifts of 
 the Holy Ghoft, afked them if they had received the Holy Ghoft. 
 fince they believed, and they faid they had not fo much as heard 
 that there was any Holy Ghofl, though they enjoyed the Blef- 
 fmgs of the Holy Ghoft, as to Salvation by Christ, without 
 which they could not have been Difciples, therefore it muft be 
 linderftood of the extraordinary Gifts of the Holy Ghoft poured 
 out upon the Day of Pentkojl, to work Miracles, to fpeak with 
 Tongues-, and prophefy. Then Paul afked them unto what 
 Baptifm, or with what Baptifm, were they then baptized unto, 
 and they faid unto John's Baptifm ; then Paul explained the Na- 
 ture, Intent, and Defign of John's Baptifm ; that it was to re- 
 veal Christ and every Bleffing of Salvation in his Name, 
 which is plain from the Words : Then faid Paul, John verily bap- 
 iized <with the Baptifm of Repentance, faying unto the People, that 
 they fhould believe on him which Jhould come after him, that is a 
 Jesus. Christ; denoting that Qhrist Jesus was in John's 
 Baptifm, the Center of their Faith in all he had fuffered for 
 them, and promifed to them ; and when they heard this they 
 were fatisfied, or inftrucled into the Bleffing of John's Baptifm, 
 viz. that they were baptized in the Faith of the Lord Jesus ; 
 then Paul confirmed it by laying his Hands upon them, and the 
 Holy Ghoft fealed it, for it is faid, the Holy Ghofl came upon them, 
 and fhey fpoke with Tongues and prophefied. 
 
 Phila. Sir, I am fatisfied; this is a Difficulty that I am glad 
 to fee fo clearly removed. I think there is but one Objection 
 more in my Mind : What Scripture Example have we for Wo- 
 men receiving the Lord's Supper ? 
 
 Theoph. Sir, this is an Objection that has been frequently 
 urged, though I confefs it does not appear to me to be of any 
 Force or Power; for, upon this weak Way of Reafoning, they 
 may as well fay that there were no Women under the Law 
 that had a Right to the Paffbver ; for, if as fome People fay, 
 that Circumcifion gave the circumcifed Infants a Right to the 
 Paffbver and made them Church Members ; confequently then 
 no Female could be a Church Member nor have any Right to 
 the Paffover ; but who will dare to fay this when it is faid, that 
 Zecharias and Elizabeth his Wife walked in all the Ordinances of 
 God blamelefs. But the Matter appears to me more clear in the 
 New Teftament, Ads viii. 12. When thev he, ined they were bap- 
 tized both Men and Women, Now, whi: they were that were ad- 
 mitted to Baptifm, or were baptized, is plain, Afls ii» 41. Then 
 
 F f 2 they , 
 
( 220 ) 
 
 they that gladly received the Word were baptized. — Of whom wa§ 
 the Church compofed and organized, was it not of thofe bapti- 
 zed Believers ? 42. Then they continued jleadfajlly in the ApSjfef 
 Doclrine, in Fellonafbtp , in breaking of Bread, and in Prayers. 
 Now, if the Church confided of baptized Believers in Christ,- 
 then confequently it mull confift of Women as wel] as Men, be- 
 caufe Women were baptized as welJ as Men ; and as Women are 
 called Difciples, Saints, Members of Churches, Acts ix. 36. Ta- 
 litha, a certain Difciple, Phzbe, a Servant or DecCnis, and 
 Member of the Church, thefe were to be received in the Lord, 
 as becometh the Saints, Rom. xvi. 1. Prifcilla was Paul's Help- 
 per, Ver. 3. to whom the Gentile Churches gave Thanks, who 
 had a Church in her own Houfe, and was furely a Member of it, 
 and a Partaker of the Ordinance of the Lord's Supper. Befides, it' 
 we confider Paul's Direction to the Church at Corinth, whom he 
 ftiles fanclified in Christ Jesus, called to be Saints. Thefe 
 were fome of them Virgins unmarried, fome were Widows, fome 
 were Wives with Children ; now if they were not Church Mem- 
 bers, and as fuch Partakers of the Ordinance, what had Paul 
 to do with them, why are they called Sifters if they have not 
 a Portion with the Brethren ? Or, if they were not Church 
 Members, why does Paul and Peter give fuch Exhortations to 
 them in Eph. v. — Col. iii. — 1 Peter iii. — for what have they to 
 do with them that are without ? — Befides, I do not remember 
 that under the Law there is any particular Direction to fhrw the 
 Right of Women, under the Name oC Women, to the PafTovcr 
 or Temple Privileges, yet they enjoyed every Privilege by \ ir- 
 tue of their Knowledge in the Ordinances of the Temple ; and 
 fo do Women, under the Gofpel, by Virtue of their Faith in 
 Christ, as faith Paul, 1 Cor. xi. 28. Let a Man examine 
 h'nnjelf, and fo let him eat ; and it is well known, that the Greek 
 Word fignifies either a. Man or a Woman, being a Word 01 
 common Gender, the fame as in 1 Tim. ii. 4, 5. There is one 
 Mediator between Gcd and Man ,- and furely between God and 
 Women, or what rauft become of them ? The Word Man deno- 
 ting both, as the Woman is not without the Man in the Lord, nei- 
 ther is the Male nor Female, either by Way of Diftinctlon or 
 Separation, from the Ordinance, but ye are, faith the Apoftle, 
 all one in Christ. Gen. v. And called their Name Adarn. 
 
 Phila. Sir, I am highly pleafed and fatisfied, but there are 
 fome to whom a Difficulty appears, how the Apofiles could bap- 
 tize three thoufand in one Day ? Arts ii. 41. 
 
 Tkcoph. 
 
( 221 ) 
 
 « Theoph. Sir, this Difficulty fcarely appears, for it does iidt- 
 appear that they were baptized in one Day ; that they who 
 received the Word gladly were baptized is evident, and added 
 in one Day appears, bat that they were baptized in one Day is 
 not fo. evident ; and, it they were, I fee no great Difficulty 
 therein, as there was a hundred and twenty Difciples and tnvelvs 
 Apoflles to baptize, whofe Baptifm, I am fure, may be much 
 eafier done by them, than what Abraham is faid to do in one 
 Day, which was a Circumcifion of near four hundred Pevfons, 
 den. xvii. 26, 27. — compared with Gen. xiv. 14. — and thus I 
 think this Objection vanifhes as a Vapour. 
 
 Phi/a. It has been objected that certainly the Children were 
 baptize*;! to Mofes, by Sprinkling or Drops of Water from the 
 Cloud ? 
 
 Theoph. Such weak Objections plainly befpeak the Weaknefs 
 of the Caufe they would defend, for this Remark is very un- 
 happy ; that they were baptized by Sprinkling with Drops of 
 Water from the Cloud, becaufe the Cloud which was an Emblem 
 of the Prefence of Christ with them, was a Clould of Glory 
 and not of Water, befides they are faid to go throuhg on dry 
 Ground ; and as the Water was a Wall on their right Hand and 
 as a Wall on their Left, they were baptized or overwhelmed in 
 Water, as a Figure of their Salvation in the Baptifm of Christ's 
 Sufferings, for as the Rock was a Figure of Christ, fo was 
 their paffing through the Red Sea a Figure of his Death which 
 by Baptifm is repfefented, fo the Objection dies. 
 
 Phi/a. It has .been faid by the Baptijls, that as John baptized 
 with Water, that Christ might be made manifeft to Ifrael y 
 therefore they came and were baptized by him in Jordon confef- 
 fing their Sins ; and as Peter required, or rather the Holy 
 Choft gave the Bleffing of receiving the Word gladly, and Philip 
 required a believing n.vith all the Heart, and Paul hearing and he* 
 lievin%, therefore they think that no Infant has any Right to 
 Baptifm, not only for Want of the Commandment of God, but 
 for want of this Gofpel Capacity in them which the Apoftles 
 required. 
 
 Theoph. Sir, They have a jiift Right to think fo, for it is 
 plain that John thought fo, that Peter thought fo, that Phi- 
 lip thought fo, and Paul thought fo ; and why fhould it be 
 thought Orange in them ? For, fure I am, if the Apodles were 
 to rife from the Dead, if they were called to confult of this 
 Matter, they would fay to the Church of England, to the Church 
 
 of 
 
( 222 ) 
 
 of Scotland, the Prebyterians, and Independents, of all Nations, 
 I'/bo has required thefe Things at y out Hands ? 
 
 Phi/a. But, furely, Sir, you have confidered the Force of the 
 Objection which is thus expreffed : It is acknowledged that In- 
 fants cannot make a Confeffion of Sin, and confequently they 
 cannot tell JLies like adult Perfons ? 
 
 Theoph. All I fhall fay to this is, is it not Pity think you, 
 Philagathus, that the Objector had not continued an Infant 
 purely on this Account ; for, furely, it might have prevented 
 him from, but I will not fay from what. — Was it not Pity that 
 Peter's Hearers had not continued Infants, for perhaps they 
 told Lies when they faid to Peter and to the Reft of the Apoftles, 
 Men and Brethren, nvhatjhall ive do ? — Is it not a Pity but what 
 the Eunuch had remained an Infant, for perhaps he told Lies 
 when he faid, See, here is Water , what doth hinder vie that I may 
 not be baptized? — But who can object againft any one pleading 
 for Infants, feeing fuch an Happinefs attends the Cafe of Infants, 
 namely, the Prevention of fo much Sin ? — Is it not Pity but we 
 had all remained Infants, to have anfwered fo great an End ? 
 
 Phi/a. Sir, I have lately met with an Account of the Baptijlt 
 that really aftoniihes me ; it is in a new Hiftory of the Reforma- 
 tion, dedicated to ; in which, I mud own, I think 
 
 the Author has exprefTed himfelf very unbecoming the Chriftian, 
 the Scholar, the Minifter, or the Hiftorian, where he reprefents 
 the Baptijls in every civil and religious Character, as bad, bafe, 
 and profligate ! O what Bitternefs and Envy drops from his Lips 
 through the Whole, fuch as is not fit to be named ! efpecially 
 when he fays, ' I have now given a brief Account of the Rife 
 « and Fall of this dangerous Seel in Germany : Thus ended the 
 c King and Kingdom of the Anabaptijls." 
 
 Theoph. Sir, it was a juft Obfervation of yours, that thefe Re* 
 marks of the Author were unworthy the Chriftian, the Scholar, 
 the Minifter, or the Hiftorian, for as a Chriftian he ought to 
 have buried and not revived Faults ; as a Scholar he ought to have 
 dealt genteel, efpecially with thofe whom many of them, in Point 
 of Scholarfhip, as much deferve it as any other Denomination in 
 the Kingdom ; as a Minifter he ought to have forgiven ; but a- 
 bove all as an Hiftorian he ought to have wrote Truth, which 
 he has not. He fays has given a brief Account of the Rife and 
 Fall of this dangerous Seel, when in Fact-he has not, for the 
 Rife of them was not Nicholas Stork and Thomas Mun- 
 cer> as he fays, but John the BaptiJ} ; and they are the moil anci- 
 ent 
 
( 22 3 ) 
 
 «nt People profefling Godlinefs that have exifted fince Christ, 
 through every Age, Century, Reign, and Revolution ; and 
 have been (though under various Names) fpread from the Apof- 
 tles Preaching throughout all the World, but efpecially through 
 Afia and Europe and in many Parts of America, infomuch that 
 all Parts of Germany, fince the Apoftles Days, have been full of 
 Baptifts ; therefore to fay as this Author, and feme more before 
 him have, that they took their Rife from John of Leyden, about 
 Luther's Time, befpeaks great Ignorance both of Hiftory and 
 Scripture ; for, according to this Author, he fays, that in the 
 reputed Munjier Affair that John Matthias fent Mijjionaries to 
 the Low Countries, in Germany, for all the Anabaj>lifls to join 
 him at Munjier, which fhews that the firit Rife could not be 
 then, or how could they be a Body whofe Affiftance was fo ear- 
 nestly defired : Befxdes, it befpeaks great Ignorance to call them 
 dnabaptijls, becaufe I will defy any Author to prove, that there 
 ever were fuch a People upon the Earth ; an old Track of Words 
 and Phrafes can be no Warrant for the frefh Publication of 
 Ignorance. — Befides, your Author fays, this dangerous Seel, this 
 Sentence would have fuited well the Lips or the Pen of a Papiji, 
 but they come very ill from the Pen of a Protejiant ; for what 
 are they a dangerous Seel: for ?-r— For doing as God has com- 
 manded them? — As Christ has left them an Example? — And 
 as the Apoftles pradtifed ? — This mud: be a dangerous People ! 
 How can they be otherwife ? But the Danger of all is, tkefe Men 
 that turn the World upfide donvn, are come here alfo : — Thus 
 
 * ended,' fajs your Author, ' the King and the Kingdom of the 
 
 * Anabaptifis.' — A wonderful Deuruction ! a King deftroyed that 
 never exifted ! a People periih that had never any Being ! for if 
 the Author means fpiritually, there is no Truth in what he fays 
 for Christ as King in Zion, and the Baptijis as his Church, or 
 Kingdom, are more at this Day than has been known forrnany Years 
 therefore when the Author wrote againft the Baptifts in this Bit- 
 ternefs of Spirit, let him afk his own Confcience ifhedidnot 
 intend to draw from the fuppofed (for I much queftion the Truth 
 of the Munfter Affair, as it comes originally from their Enemies 
 the Papijis) namely, a dark Odium upon the Name of the 
 Baptijls through the Nation, and all through that Glafs of Pre- 
 judice that he has drunk againft them ; becaufe they have de- 
 manded of him the Command of God, or an Example in hi* 
 Word for his prefent Practice. However, I leave him to Urug- 
 ■gle with the" Conflicts of his own Confcieace. for what he has faid 
 
( 22 4 ) 
 
 in his fecond Number ; and may God forgive him, and I hope 
 that the Baptijls, as the Elect of God, will put on Bowels of 
 Mercy and forgive him likewiie. — It makes me think of Mr ^ohn 
 
 G /, though raifed to the Eminence of a Silver-fmith, whofe 
 
 Mind being imbittered with Prejudice againft one, whom he 
 lhould rather as a Chriftian (if he be one) have pitied, fpoke to 
 his Friend, upon feeing a certain Author's Book in his Hand, 
 very reproachfully of the Pedigree of the Author, forgetting, at 
 the fame Time that the Author's Pedigree was far more rclpec- 
 table than that of a <*>uil Boy ; but, alas ! what a full Poffef' 
 fion of a Pharafaical Spirit remains in many of our filver flip- 
 pered Chriftians at this Day ; Is not this the Carpenter's Son, laid 
 the Pharifees of old ? 
 
 Phil. It mould feem to me, whatever their State may be, as 
 to Eternity (which God only knows) that they arc furely fuch 
 that enjoy little of the Spirit of Christ, the Bleffings of 
 Christ, or the Prefence of Christ, with whom remains fuch 
 a Bitternefs of Spirit ; for it is a fure Maxim in Things fpiritual, 
 that a Mind filled by Satan with Prejudice, is furely punifhcd 
 with Barrennefs ; for though thay think like the perverfe fro- 
 ward Prophet (as Doctor Gill ufed to call him) they do well to 
 he angry ; hence it is too evident that many, befides fome par- 
 ticular ready Writers, are like the Difciples, when in an infan- 
 tine State in the Kingdom of Jesus, knoiv not ivhat Manner of 
 Spirits they are of, but, God be thanked ! we have no fuch 
 Cuiiom, neither have the Churches of God. O ! how beautifully 
 may the Language of our fympathizing forgiving Jesus be 
 here adopted, Father, forgive them, for they knoiv net ivhat they do. 
 
 But, as it is evident that the City of Salem is the Church of 
 Christ,: — that her Walls are Salvation, — that her Gates are 
 Praife, — that her Laws are Love, — that her Inhabitants are 
 Kings, — that her Statutes and Ordinances are glorious, — that it 
 is a City of the-GREAT King fitly compacted together, — a holy 
 Habitation, — a Buildiug of God, whither the "Tribes go up, the 
 Tribes of the Lord to the Tejlimony /r/Tfrael, — that her Gates are 
 open, — the Highway of Salvation is plain, — her Provifion is free, 
 — her Enjoyment is Life, — her Bleffings are Peace, — her Happi- 
 nefs is Glory, — and that her Inhabitants walk in the Light of 
 this Glory, O fweet Engagement ! — O divine Attraction ! — 
 Methinks, Theophilus, I could almoft invite you in the prophetic 
 Language of the Prophet in Ifrael, Jfa. ii. 3. Come, ye, and let 
 as go up to the Mountain of the Lord, to the Houfe oftht God of 
 
 If- 
 
( 22 5 ) 
 
 ffrael, and he will teach us of his Ways, and we will walk in hit 
 Paths, &c. 
 
 Theoph. * I am as thou art ; — my Horfes are as thy Horfes, 
 
 « and my Chariots as thy Chariots ; — for whither thou goeft I 
 
 c will gOi and where thou lodgeft I will lodge ; — thy People 
 
 '* fhall be my People, and thy God fhall be my God ; — where 
 
 « thou died will I die, and there will I be buried ; — the Lord da 
 
 « fo to me, and more alfo, if ought but Death fhall part thee 
 
 « and me.— And as thy Heart is as my Heart, with whom 1 have 
 
 had fweet Council, let us go from Strength to Strength, till 
 
 we appear before God in Zion, for the Lord God is a Sun and 
 
 Shield ; — he will give Grace and Glory, and no good Thing 
 
 will he with-hold from them that walk uprightly, and faithful 
 
 in he that has promifed.* 
 
 And as it is plain that all the Promifes of God belong to the 
 Church of Christ, which is the Ground and Pillar of Truths 
 and that this Church was, accordingly to the Gofpel Difpenfa- 
 tion, to have its Beginning from Christ, and to continue ever 
 vifible till the End of the World. Now, no other Church but 
 the Baptijl Church has had its Beginning from CHkisT's Time* 
 and therefore no other Church can have that Gofpel Right to the 
 Promifes, becanfe of their Difobedience to its Preceiptsl And as 
 it is plain that the Baptijls came from, or that they are called 
 Baptijl from John the Baptijl, and Chrijlians from Christ, and 
 as we are fiire, without a Doubt, that the Baptifm of John 
 was from Heaven ; that it was the Counfel of God, Luke vih 
 30. — The Command of God, John i. 33. — The Example 
 of Christ, Mat. iii. 16. — The Practice cf the Apc'ftlesj Afli 
 viii. 36, — 39; — what need we any further Witnefs, both as to 
 the Manner of its Adminiftration and the Subjects of it, feeing 
 we have fueh a Cloud of WitnefTes ; that they have likewile con- 
 tinued ever fmce the Apoftles Days, through every Age, Cen- 
 tury, and Revolution to the prefent Day : Happy art ihoit, 
 Ifrael ! Who is like unto thee, People! j'aved by the Lord? Ahcl 
 therefore, Philagathusi may we congratulate the Union of oiir 
 Hearts, and the Triumphs of our Faith and Affection to the 
 Church of God, in the Prophet's Language \ We will go with 
 you,' for we have heard that Cod is with ycn.—^See, here is Water t 
 tvhat doth hinder. — Why tarriejl thou, arife, and he baptized, ttt. 
 —Seeing what Bleffings, — what Promifes, — what fweet Enjoy- 
 ment are before us, — in the Gbfervation of Christ's BapLifm, 
 which is (as Mr James Rutherford fpiritually and pathetically 
 
 G g - |*4 
 
( 226 ) 
 
 exprefieth it) •' A Declaration of a fixed Faith in Christ Jesu^ 
 •end aa entire Devotion of the Subject to the Service of the Tri- 
 ' UN's God. In this iblemn Ordinance, we afTert Christ to be 
 ' our Prophet, that has taught us the Things concerning the King- 
 ' dotn of God — Our Pried, wbo hath made an Atonement for 
 ' us — And cur King, who is to rule, govern, and defend us ; 
 ' otherwife our Submiffion is only a blind Obedience ; for the 
 ' Father and his Ways are only known to fuch as have a Reve- 
 ' lation of both from the Son. — If Jesus is not our prieit, our 
 
 * Performance would neither be a reafonable Service, nor the of- 
 < fering of a fpiritua! Sacrifice, acceptable to God by Christ 
 ' Jesus ; for he is the Altar that Sanctifies the Gift — And if he 
 « is not our King, why are we fubjeft to his Laws ? In this holy 
 ' Infcitution, we profefs to claim God for our Father, Hufband, 
 ' and Friend. Our Father — who hath made ample Provifion, 
 ' and now prepared us for, and granted free Admittance to the 
 « Childrens Bread. Our Hufband — in whom we poflefs all Things, 
 ' and are now brought Home to enter upon the Enjoyment. Our 
 c Friend — with whom we take fweet Counfel, and in Fellowfhip 
 « with whom we have great Delight. In Baptifm we declare, 
 
 * that we are wafhed with the Wafhing of Regeneration, and en- 
 ' livened by the P^enewing of the Holy Ghoft ; for they muft be 
 
 * clean, who come into the Sanctuary of God ; and alive, before 
 « they can walk in his Commandments blamelefs. Moreover, 
 f in this Ordinance we profefs to believe with all our Hearts, 
 
 * that the Lord is our Portion, his People our People, and his 
 f Ways our Ways ; therefore, with all our Souls, we devote 
 e ourfelves wholly to God, for this weighty Reafon — we are not 
 tf our own, but bought with a Price ; alfo with a firm Refolu- 
 ' tion — to obferve whatfoever he hath commanded ; and with 
 « this important Prayer — that he- would enable us to fpend the 
 f Refidue of our Days to his Honour and Glory. 
 
 < A further End and Ufe of the Ordinance is, the Baptifn: 
 
 * of the Holy Ghoji ; or the Emanation of the fweet Enjoyment 
 « of thofe rich Bleffings, which are held forth to us in Bap- 
 ' tifm, as in a lively Figure, or bright Perfpeclive Glafs. 
 
 ' For if our Minds be exercifed, and Faith employed, during 
 e the Adminiftration of this fignificant Solemnity, we cannot but 
 « be imprelfed with the Remembrance of the bitter Baptifm of 
 
 * our Saviour's falutary Sufferings, when he was immerged 
 « in Sin, overwhelmed in Wrath, and plunged in the Depth of 
 ■ : Agonies for us. Thus while we are indulged with Soul-re- 
 
 1 viving> 
 
( «27 ) 
 
 « viving Views of out Father's Love, and Heart-affecting Prof- 
 1 pe&s of our Saviour's Sufferings, we cannot but long and 
 
 * pray for the Holy Ghoft to lead us into green Paftures, and be- 
 ' fide the JIM Waters ; fo that we may drink deeper into the Love 
 'of Jesus, and behold his Beauty thro' the Windows, while he 
 
 * fhews his Glory thro' the Lattefs. This being granted, in Bap- 
 « tifm we view the Death of our Surety making Atonement for 
 ' our Sins — his Grave, in which all our Guilt is buried — and 
 c his Refurrection, whereby we enjoy Juftification of Life. In 
 ' this figurative Fountain, we behold the Streams of Grace, pro- 
 e ceeding out of the Throne of God and the Lamb, and flowing into 
 
 * our Souls, in Virtue of the Death, Burial, and Refurrection 
 ' of Jesus ; and are led by Faith to fee a Death to Sin in our in- 
 
 * tellectual Powers, the Old Man buried, and the New Man in 
 
 * Christ riling to Holinefs of Life — We have a Profpect of the 
 ' Baptifm of Sufferings, to which we are called as Pilgrims of 
 ' Jesus : Nor does this grieve or difturb our Spirits, while we 
 ' behold the eternal God our Refuge, and his everlajling Arms bur 
 ' Support. If we have not yet received, we are encouraged to 
 
 * wait for that fealing Evidence of the Holy Ghoft, which every 
 e Saint is to look for, and expect after believing — The entire 
 « Bathing of our Bodies in Water, reprefents the Bathing of our 
 
 * Souls in the Blood of the Lamb-r-In going down into the Wa- 
 ter, we have a lively Senfe of cur Implantation into Christ, 
 
 ' and of finking deeper into the Love of God, which flews from 
 
 * the Fulnefs of the Father, Son, and Holy Ghoft — In palling 
 e through the Element, we have a fweet Symbol of our Tranfla- 
 ' tion out of the Kingdom of Darknefs, into the Kingdom of 
 ' God's dear Son — In coming up out of the Water, wc have the 
 ' joyful Profpect of a complete Deliverance from all Sin and Sor- 
 
 * row; together with a triumphant Refurrection from the Grave 
 ' of Corruption, and an abundant Entrance into -the Kingdom cf 
 
 * Blifs and Glory. Finally, whatever is necefTary to qualify a 
 c Sinner for Communion with God in his Houfe below, is repre- 
 c fented in Baptifm ; as whatever is necefTary to qualify a Saint 
 ' for Communion with God in his Houfe above, is reprefenled in 
 1 the Lord's Supper. They are outward and viable Signs of 
 ■ the true and real Subftance, and cannot poffibly be of the ieaft 
 < Advantage to any Soul, further than Faith is concerned, and 
 c the Underftanding employed to behold the Glory fignified. 
 c Thus while we rejoice in the Bleffing, and feed thereon out - 
 f felves, we profefs to others our Confidence in, and Devoted* 
 ? nefs to the great Three-one, whofe Name is Jehovah.' 
 
 Gg 2 HYMN 
 
( 223 ) 
 
 A POEM upon the Practice of the ancient 
 
 Truth and Direction of the Word of God 
 in the Apofles Days. 
 
 ' M Search thefe Scriptures. 
 
 I 
 
 NEVER does Truth more fliine, 
 "With Beams of heavenly Lfght, 
 Than when the Scriptures join, 
 
 To prove it true and right : 
 Than when each Text doth each explain, 
 And all unite to fpeak the fame. 
 
 2 
 Here then a Glory feems, 
 
 In Statutes fo divine, 
 Thus Jesus' Baptifm beams, 
 
 And Rays ©f Glory fhine : 
 To feal the Truth of what we fay, 
 That this is God's appointed Way. 
 
 A Train of Saints aray'd, 
 And Martyrs they were p-Iad, 
 
 What Jesus to them faid, 
 When rifen from the Dead : 
 
 Tnvefting them with Might and Power, 
 
 lYorn Jesus' Refurrection Hour. 
 
 4 
 Thus Peter he obey'd, 
 
 "What Jesus faid — as wife, 
 Unto his Converts faid, 
 
 * Repent and be baptiz'd :' 
 Thus Philip did to th' Eunuch fay, 
 * If thcu believ'ft in Christ thou may.' 
 
 5 
 To Paul a Saint cud fay, 
 
 When open'd were his Eyes, 
 ' No longer now delay, 
 
 « Arife, and be baptiz'd :' 
 Then Paul did preach a Saviour Chri st, 
 And then baptiz'd whom God had bleft. 
 
 6 
 He preach'd the Words of Grace, 
 
 Whole Houfholds did believe, 
 Thify were baptiz'd to Christ, 
 
 Wliofe Gofpel they reciev'd : 
 
 Chrijiians, according ts 
 and the Cofpel Churches. 
 
 Pfahn xix. 4. 
 Pfalm cxix. 13©^ 
 Pfahn xix. 8. 
 Ifa. viii. 20, 
 I Cor. ii. 13. 
 Ifa. viii. 20, 
 
 Mat. in. 13. 
 Pfahn xix, 18. 
 Mat. iii. 13. 
 Mat. iii. 16. 
 Mat. iii. 17. 
 Mat. iii. 15. 
 
 dels ii. 4. 
 Ads ii. 47. 
 Mat xxviii. 10. 
 Mat. xvviii. 20, 
 Ads ii. 4. 
 Luke xxiv. 40. 
 
 Ails ii. 36. 
 Ails ii. 37. 
 Acts \\ 38. 
 Ads ii, 41. 
 Ads viii. 36', 
 Acts viii. 37. 
 
 Ads xxii. 13. 
 Ads ix. 18. 
 Ads xxii. 16. 
 y/r?/ ix. 18. 
 
 y^V?/ ix. 20. 
 
 y^j- xviii. 8. 
 
 Ads xviii. 7. 
 y#7.r xviii. 8. 
 Ads xviii. 8. 
 y$V?j- xviii. 9. Tluu 
 
( 22 9 ) 
 
 Thus Baptijls were of ancient Date, 
 As facred Hiftory does relate. 
 
 7 
 We fee 'tis no new Thing, 
 
 To teach and then baptize, 
 John did the Work begin, 
 
 Still fome his Place fupplies : 
 This makes us chearfully obey, 
 And go as Jesus led the Way. 
 
 For ne'er would this Truth ihine, 
 
 With fuch a glorious Light, 
 Did not the Scriptures join, 
 
 To prove it true and right : 
 Now, fmce the Scriptures thus agree, 
 In Jesus' Name baptiz'd are we. 
 
 9 
 
 The Scriptures plainly faith, 
 The Jailor Christ receiv'd ; 
 
 Corinthians — they thro' Faith, 
 With Crijpus' Houfe believ'd : 
 
 They were baptiz'd as faith his Word, 
 
 Tq ihew their Love to Christ the Lord. 
 
 10 
 
 The Saints of Lydias Flock, 
 
 By Faith where Pray'r was made, 
 Found Christ the living Rock, 
 
 Their Love and Praife they paid : 
 With heav'nly Zeal with holy Flame, 
 And were baptiz'd in Jesus' Name. 
 
 II 
 Cornelius fear'd the Lord, 
 
 His Houfe did God obey, 
 Gladly receiv'd the Word, 
 
 With Life, and Love, and Joy : 
 To Ihew their Hope, to prove their Faith, 
 They were baptiz'd in Jesus' Death. 
 
 12 
 Glory to Christ who came, 
 
 By Water and by Blood, 
 To Jesus' facred Name, 
 
 Be all the Honour fhew'd : 
 
 A&s ii. 4i. 
 Mark v'i. 24. Luke vii. 26, 
 
 Mai.' m. 6. 
 Mat. xxviii. 19. 
 John'i. 28. John'xii. 23. 
 Alls viii. 38, ■ 
 Alls ii. 41. 
 Mat. iii. 13 
 
 Mat. xxi. 15 
 Mat. iii. 16. 
 Mat. xxviii. 19. 
 Mat. xxviii. 2G. 
 Mat. xvi. 16. 
 Mat. xxviii. 19. Alls 
 xix. 5. AUsxzu. 16. 
 Alls xvi. 31. 
 Ads xvi. 34, 
 Alls xviii. 8. 
 Alls xviii. 8. 
 I Cor. i. 14. 
 Alls xviii. 8? 
 
 A els xvi. 14, 
 Alls xvi. 23. 
 Alls xvi. 14. 
 A Us xvi. 15. 
 Alls xvi. 14. 
 Alls xvi. 15. 
 
 Alls x. 2. 
 Alls x. 4 
 Alls x. 44. 
 Alls x. 45. 
 Alls x. 46, 
 Alls x. 46, 47. 
 
 I Epif. of John v. 6. 
 1 Epif. of John v. 9. 
 Pfalm Ixxii. 17. 
 Pfahn Ixxii. 19. 
 
 Upon 
 
( 230 ) 
 
 Upon whofe Name the Glory fhone, Mat. ill. 16, 
 
 When baptiz'd— From his Father's Throne. Mat. iii. 17. 
 
 The Father owns his well-belov'd, Mat. iii. 17. 
 
 And Beams of Glory fhine, Mat, iii. 16. 
 
 Which ihews that God approv'd, Mat. iii . 17. 
 
 A Baptijl fo divine : Ifa. xlii, 1. Mat. iii. 17. 
 
 Then Baptifm, O my Soul ! mud be Tff^//. iii. 15. 
 God's Command, his Command to thee. Luke'vn.^ix. Markxvi, 
 
 14 16. Ails xxii. 16. 
 
 Arife, my Soul ! arife, Atts xxii. 16. 
 
 And fhew thy Faith and Love, Atts viii. 36. 
 
 In Jesus be baptiz'd, Rom. vi. 3. 
 
 And let the Churches prove, 2 Cor. viii. 5. 
 Thy Faith, thy Zeal, thy ardent Flame, Acts xxviii. 41. 
 
 Thy Heart on Fire by Jesus Name. Afis ii. 41, 46, 47, 
 
 Who from the Dead arofe, Rom. I. 4. 
 
 By thy Glory, O my God ! Rom. vi. 4. 
 
 Which teaches us, and fhews Rom. vi. 5. 
 
 Our Ranfom-price is Blood : 1 Cor. vi. 20. 
 
 That we fhould henceforth live anew, Rom. vi. 4. 
 
 And Lives of Love and Praife purfue. Amen. 2 Cor. -v. 14, i£ 
 
 Rom. vi. 4,5. Therefore nue are buried nvith him by Baptifm into 
 Death : That like as Christ nvas raifed up from the Dead by the 
 Glory of the Father t even fo ive alfo Jliould nvalk in Ne<wnefs of 
 Life. — For ifnve have been planted together in the Likencfs of hi{ 
 Deatht we fhall be alfo in the Likenefs of his Refurreftion. 
 
 / SONG of Salem, by a Citizen. 
 
 I 
 
 WITH Reverence fhall my Soul draw ncar t 
 With Boldnefs and with filial Fear, 
 To worlhip and adore, 
 The facred Three, who bare Record, 
 Jn Heaven, — by all in Heaven ador'd. 
 And praifed evermore. 
 
 2 
 Whofe Wifdom, Power, and Love are feen, 
 Unto his Church the glorious Queen, 
 
 While in this Vail of Tears, 
 Which quickens, feeds, and animates, 
 And all her facred Joys creates, 
 
 Removes her double Fears, Here 1 :: 
 
( 231 ) 
 
 3 
 For nothing lefs the Church could iave,- 
 And nothing more the Church can have^ 
 
 In Earth or Heaven above, 
 Than what Jehovah hath reveal'd, 
 His Oath confirm'd, his Blood hath feal'di 
 
 The Deity of Love. 
 
 ■4 
 
 Love ! O ! unchanging, infinite ! 
 Eternal Blifs and fweet Delight, 
 
 Jehovah he is Love ! 
 Here's dwells the Church fafe and fecure* 
 She dwells in God for evermore, 
 
 Her Dwelling can't remove. 
 
 5 
 
 Satan and Sin, and Death and Hell, 
 With all their Art and Malice fail, 
 
 Her final Ruin to gain, 
 Their utmoft Skill and Power is try'd^ 
 But baffled is their Force and Pride, 
 
 And fpoiled is their Train. 
 
 6 
 
 When Satan's fuffer'd to prevail 
 And brings her to the Gates of Hell* 
 
 The Ruins of the Fall, 
 Where flie in Sin and Bondage liesj 
 In Dread amongft her Enemie, 
 
 Iu Mifery and Thrall. 
 
 7 
 
 Yet there fhe's fafe, fhe i s not left, 
 Of God, or of his Love bereft, 
 
 He loves her praying Breath. 
 And promifes to bruife the Heady 
 Of thefe her Enemiea, and tread 
 
 And tryumph in their Death* 
 
 8 
 
 See here that glorious Miller y 3 
 Which Was hid in the Deity, 
 
 The facred Three in onej 
 The Counfels of eternal Peace, 
 The better Covenant of Grace* 
 
 Is hereby made known, 
 
 9 
 
 Made known in him, in whom 'twas made. 
 Before the World's Foundation laid. 
 
 The 
 
( 2 32 ) 
 
 The Man of God's right Hand; 
 In Union with the Deity, 
 Like Union with Christ has {he, 
 
 In which flie'll ever ftand. 
 10 
 Amazing Deepth of Love divine ! 
 Mifterious doth this Union fhine, 
 
 Eternal Union this, 
 Wherefore this Mediator bears, 
 Thofe glorious Names and Characters, 
 
 Immanual Prince of Peace. 
 II 
 Jesus, Christ, a Savior, Lord, 
 The Surety, the Eternal Word, 
 
 The Prophet, Prieft, and King, 
 The Lamb of God a Sacrifice, 
 And for Atonement, lo ! he dies, 
 
 His Bride the Church doth fingv 
 
 12 
 Nor does bear thefe Names in vain. 
 But all the Characters fuftains, 
 
 Revealed in his Word ; 
 In which he doth himfelf make known * 
 Unto his Church the chofen one, 
 
 Beloved of her Lord ; 
 
 'Tis here with Joy and Wonder flit, 
 Thefe eterlafting Springs doth fee, 
 
 Springs of eternal Love, 
 From whence Salvation freely flows, 
 through him the one Jehovah ehoofey 
 
 To bring her fafe above. 
 
 O my Soul ! with Joy behold, 
 
 The Church is deck'd in Gems of Gold, 
 
 And cloath'd with the Sun ; 
 Wearing a Crown upon her Head, 
 Of Stars compos'd and beautified, 
 
 Beneath her Feet the Moon. 
 
 IS 
 
 And all this Height of Happinefs,- 
 
 Permanent everlafting Blifs, 
 
 Aloud I hear her cry, 
 My Hufband all on me bellows, 
 From everlafting Love it flows, 
 
 To all Eternity. 
 
 F J if I Si 
 
TT H E 
 
 APPENDIX. 
 
 TO THE 
 
 CHRISTIANS WINTER-PIECE. 
 
 AS the Heart of Junius is much for Peace, he therefore 
 wifhes this beft of Bleffings to his King ; Peace to the 
 People, Peace to the Miniiters, Peace to Zion and to every Ci- 
 tizen ; therefore, the ultimate Aim of Junius is to reftore and 
 eftabliih Peace upon the firm Foundation of Truth, as no other 
 Foundation will ftand* 
 
 As the Senfe and Defign of the Work is fo plain, from the Title, 
 that he that runs may read, except thofe who are blind with 
 Ignorance) Envy, or Prejudice, Junius will therefore make no 
 further Apology for what he has wrote, than the Governor of 
 Jenifale?n once did, who faid, What I have written I have writ- 
 ten ; being confcious that it was not his Defign to degrade any 
 Perfon or difcredit any Work, which any one that has but 
 fmall Underftanding might fee, if they can but only difcern be-, 
 tween a lively Spirit and an envious one, as the Author is not 
 treating of perfonal Characters, fo much as Principles and Mat- 
 ters of Fact, he unchriftians no one but when treating of Chrif- 
 tian Liberty, he removes the vain Hopes and vagtfe Principles 
 of every one whether Baptifl, Prejlyterian, or Method:]?, which! 
 are not found in the divine Oracles, and whofe Faith is not built 
 
 upon the Rock of /Igcs. John We/ley, or John Gill, are both 
 
 alike to him, what Reafon then for fo much Anger. 
 
 Thofe who have wrote before, in general, feem to be afraid to 
 awake the Church of England, the Church of Scotland, and the 
 Prefoyterians from their long Lethargy and traditional Sleep- ; 
 but Junius thought that it was high Time that the Rubbijh be 
 not turned over and over, as is the Manner our Velvet-mouthed 
 Priefts then left, but that it be removed, finally removed ! That 
 the Walls, of the City may be built with all Manner of precious 
 Stones, and that her Foundation be again laid in Scphires, that 
 thereby the Glory of the King of Salem may fhine as a Royal 
 Diadem, and the Citizens thereof enjoy ail their Blefilngs, Laws, 
 and Privileges. 
 
 For this Junius expecls the Enemies to come down from the 
 Tops of the Mountains ; one has already appeared, and calls in 
 Queftion the Loyalty of Junius's Adclrefs ; but whether he rame 
 from the Highlands of Scotland, or from Aberdeen, or from 
 Montrofs, is no Matter of Concern to Junius, though he hears 
 
 that he goes bv the Name of M v, but for Manner's Sake, 
 
 A that 
 
( * ) 
 
 fuch as he feems void of, I will fay Mr M y ; for, doubtlefs, 
 
 he may be fome near Relation to William Murray, Lord Mam- 
 field, Lord Chief Juftice of the King's Bench : However this 
 may be, Junius has no Objection to the Name nor to the Per- 
 fon (as he was fo tender as not to mention it) but much Objec- 
 tion to his bad Spirit as he thinks that from his Preaching and 
 Writing, it would puzzle a Legion of Angels to know what he 
 is, unlefs we may judge from fome Sermons to AJfes, or a Book 
 intituled the Hobhy Horfe : Howeve r, this is a fure Teftimcny 
 of him, that he has been long blefled with the unhappy Spirit of 
 Ahab\ Prophets (O, nny the Lord remove it !) for fure it can be 
 no Happinefs to fay, / will go forth, and I will be a lying Spirit 
 in the Mouth of all his Prophets : But his Language is too 
 mean for the Contempt of Junius ; fuch Hiding of the Serpent 
 may do for a Den of Dragons, but by no Means will it do in 
 the Bread of a Chriitian Congregation, over whom, I hear, he is 
 placed as a Teacher ; for, if Reviling be doing the Work of a 
 Minifter, Jet his Congregation judge. 
 
 But if a Man will be contentious, we have no fuch Cujloms, neither 
 the Churches of God ; for the King's Comma?id?>ient was, ' Anfwer 
 « him not? But if Bitterncfs, Envy, and Wrath, be Gofpel Qua- 
 lifications for the Pulpit, O Man ! greatly beloved ! who is like 
 unto thee ! how happy art thcu ! Alas, alas, for thy poor Peo- 
 ple ! let them fee, Jcr. xx'i. 16. 
 
 I thought I had now done, but lo ! of a fudden another Ene- 
 'my appears from off ihe Top of the Mountain, but with much 
 Gravity, Solemnity and Prayer, and with a Heart almoft broke, 
 (if a folemn Groan or Tone be any Witnefs of it) while he was 
 pleafmgly cheating his People, and his People were pleafed in 
 being Priefl-cheated in his making a Chriftian Soul, and putting 
 a poor dear Bairn into the Covenant. He faid, « Oh! if this 
 « Child was not baptized (rather cu/Toni/ed) what a Privilege 
 « would it loofe,' fee Page 203. ' But, fays he, there are my 
 
 * Brethren fome erroneous People in the World, who are a filly 
 
 * ignorant Seel:, who deny this, and they are come into this 
 ' Town alfo, but I hope that none of of the Followers of Jefus 
 « will follow them.' — O who can help but admire the Piety of 
 this Man's Prayer ! For it feems and many ignorant People be- 
 lieve it, and indeed how can they help believing it, when their 
 Prieft teaches them that the Baptifts are a fad, filly, ignorant, 
 erroneous People : — But, in the Name of Wonder, what are 
 they erroneous for? For believing the Scriptures, obeying the Word 
 ©f God, for following the Example o( Chiiil and the Practice of 
 
 the 
 
( 3 ) 
 
 the Apoftles, for making Chrift to be the Foundation of then* 
 Faith and Hope, their Rock and Strength, their Surety and 
 Saviour, their All in All, all their Salvation, all their Peace, 
 all their Righteoufnefs, their Refurrection, their Life, their Li- 
 berty, their Joy, their Crown, and their Rejoicing in all the 
 Paths of Duty and Obedience ? Thefe mu ft be an erroneous 
 People indeed ! How can they be otherwife ? Who would dare 
 to come nigh them, for they feem to me to be almoft as bad as 
 Paul and Peter, James and John ? Surely, the beft Advice that 
 can be given is to copy after the Counfel of the Jewif? Sanhedrim, 
 Acts iv. 17. But that it fpread no further among the People, let us 
 Jlr icily threaten them that they /peak no more in this Name. 
 
 But it feems that thefe erroneous People are come to this 
 Town: What! juft come ? Alas, for the Inhabitants of this 
 City ! that the Men who turn the World upfide down are come here 
 nlfo : But the Worft is, that they have been of long Standing in 
 this City. O! what a Pity it is that the chief Magiftrates did 
 not give Order to the Watch to keep the City Gates {hut, to 
 keep thefe Men out. Could not Mr Da — f—n have addreffed 
 the Magiftrates as genteely as the Ephejians did thofe of Ephefus, 
 when by Paul's Preach.mg their Craft was in Danger. Sirs, fay 
 they, ye know that by this Craft nve have our Wealth. Wealth 
 indeed, when the Prieft could walk fo lately through the Streets 
 ef the City with the royal Babylonify Garment on. For fure 
 Mr Da — f — n and the Reft of them have from the Lofs they 
 may fuftain, the fame Caufe to complain and to do as thofe 
 who are defcribed, Ails xvi. 19, 20, And ivhen her Majlers fay 
 that the Hope of their Gains 'were gone, they caught Paul and Si- 
 las, and drew them into the Marktt-place to the Rulers, and 
 brought them to the Magijl rate's, they tnay fay, thefe Men being 
 Baptifts do exceedingly trouble our City, and teach Cufoms which 
 are not lawful for us to receive, ?teither t<y obferve, being Prefby- 
 terians the Magiftrate's Anfwer is given, in Ads v. 38, 39. But 
 what do the Baptifts fay to this, whether it be right in the Sight of 
 God to hearken unto Men more than unto God, Judge ye. 
 
 But it is remrakable that the Piety of Mr Da-^-f—nt Prayer 
 confifted in thefe Words, ' I hope that none of the Followers of 
 Jefus will follow them. Strange, that this mould be his Defire, 
 when the Followers of Jefus have been for more than 1700 
 Years the Followers of the Baptift, they are the People who 
 were firft called Chrifians at Antioch, and have continued thro' 
 every Reign and Revolution to the prefent Dav. 
 
 If any Ihould write to Junius, let them ftri<5b'y obferve the Vo- 
 lume 
 
( 4 ) 
 
 Iume of the Book ; mind the Law and the Teftimony, that all be 
 proved from the ancient Records of the City of Salem, or it will 
 be no more minded than the Bubbles which Children blow in the 
 Air, nor thought of any more than the Attempt of the Man whofe 
 Ambition led him to get upon the Stars to fight with the Clouds. 
 N. B. The Subject refered to in the Appendix, Page 51, is 
 
 thought proper to be referved for a father Undertaking. The 
 
 Few little Miftakes in Grammar, and in a Few Greek Words 
 quoted, are not to be wondered at, as the Correction was preven- 
 ted by a particular Circumftance that happened. — The Hebrew- 
 Word TiiBAL, once and again refered to, does in its primary 
 Meaning and leading Idea, fignify to Dip. — The Greek Words, 
 which were typographical Miftakes, are examined, and rendered 
 in their true Meaning and proper Characters. 
 
 ERRATUM. 
 
 In Page 5 2 , Line 1 4, read Bolt/Ik pa. ; 1. 2 3 , read Bai/ii'la ; 
 
 1. 3 O, readBcc7r r liaucc a Bcct/Ji'^. — In p. 5 3 1. 7, read tTi7rc\aleir ; 
 
 1. io, read CxTrjifav ; ]. 1 2, read awou ; ]. 34, read T* Qoltt- 
 %\m ; 1. 40, read Ba^/o/ta. — In p. 54, 1. 6,readYLoKvfA.Grfyct<?; 
 — In p. 60, 1. 31, read Ba?rJ*£«. — In p. 80, 1. 32, read 
 BaV/w/ta. — The Parenthefis in p. 54 ; Lev. xvii. 14 ; and 
 vi. X 6, — 51 ; Num. xiv. 18, are, with fome few more, 
 
 typographical Miftakes. 
 
 * # * Junius hears that the Priefts are exceeding angry be- 
 cause he has taken away their priejlly Power ; that every one has 
 his Sword upon his Thigh, becaufe of the Fear of the Night. 
 What will thefe feeble Jews do ? Will they fortify themfelves ? Do 
 they not know that Man was born to offend ? Sure they mull be 
 angry Fools that will be angry at Junius for giving an Anfwer 
 to a Gentleman, to the molt important Queftion in the World, 
 wfcich is the ultimate Aim of the Work. / want to knew one 
 Thing,* The IVay to Heaven : Shew me a better a Way than I 
 Utov, fntw it me ? // is fo by plain Proofs from Scripture ? Sir, 
 I humbly think I have. Search the Pages, or as Paul faid to 
 Timothy, confider what I fay y and the Lord give thee Underjland* 
 big in ail Things ; I f peak the Truth in Chrif, Sec. 
 
 The envious Remarks concern Junius no more, than to know 
 whether the Name of the Man in the Moon- be John or James : 
 Balaam's A-s often brayed, tho' it fpake but once ; but there are 
 fome wile Men of Gotham who feem to exceed : Iwifh to meet 
 tbem where we (hall better agree. 
 
 For when they with myriads of Saints appear , 
 
 may I join them ! — tho' the Meaneji there. 
 
 ' Sec the Preface to Mr W /s Sermons, firfl: Volume 
 


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