O  PRINCETON.  N.  J.  -v" 
 
 PEINCETON,  N.  J. 
 
 Presented  by  Mr.  Samuel  Agnew  of  Philadelphia,  Pa. 
 
 Agnew  Coll.  on  Baptism,  No. 
 
 /6%S. 
 
r  Scribe,     y  C  Letter  anftoered, 
 
 A¥P barifee,  > m&his^Separates  churched, 
 {Hypocrite^  L%)ipj)ers  fprin  kled: 
 
 OR,  A     Jc^dA 
 
 VINDICAT 
 
 OF    THE 
 
 C  H  UR  C  H, 
 UNIVERSITIES 
 
 O  F 
 
 ENGLAND, 
 
 In  many  Orthodox  Tenets  &  Righteous  practices, 
 
 Whcrcunto  is  added 
 
 A   Narration  of  a  publick  Dipping,  June  16.  i6$6. 
 
 •  In  a  Pond  of  much  Leigbes  Parifh  in  Mjfe'x ,  with  a  ccn- 
 fure  thereupon. 
 
 By  feffryWatts  B.  D.  andRettour  ^Much-Lcighes. 
 
 Woe  to  you  Scribes, Phari fees,  Hypocrites,  for  ye  (hut  up  the  Kingdom  of  Heaven  againfi 
 men  ;  jor  ye  neither  go  in  your  felves,  nor  fuffer  you  them,  who  are  entring  to  go  in 
 Math. m.i  3  ■  We  can  do  nothing  againjl  the  truth,  but  for  the  truth  ,  z  Corinth.  13.8. 
 Am  I  ifieyefore  become  your  enemy,  becanfe  1  tell  you  the  truth  ?    Gal.  4. 37  "" 
 
 Omnes  qui  Cacholicam  feilamur  fidem  opt amu*  fy  tupimus  damnari  Hrrefin,  homines 
 etmendari :  aut  certeft  in  err  ore  voluerint  permanere  non  noUram  culpam  ejfe  quifcripfi- 
 tnm,fedeorum  qui  mendacitim  pr&tulerunt  veritati. 
 
 Hiercnhnw  in  Proa;mio  ad  Dial.adve-.PeVg. 
 
 «  London,  Printed  for  Edward  Dod,  at  the  Gun  in  Ivy  Lawe,*n<i  for  Ttumas  Jchr^fun, 
 at  the  Golden  Key  in  bt.  Fauls  Church-yard.     1^57. 
 
TIM  &dAr\l  BCCLESIJ£> 
 
 cPr#fertim  Q^fnglicantf,    ■ 
 ET 
 
 Qbaris  fratribus  Sttiniftrisjxccipui 
 
 ESSEXIANIS, 
 
 A   L  M   M    quoquc    M   A    T   R  I 
 
 ACADEMIC, 
 
 Speciatim 
 
 CANTABRIGIENSI, 
 
 ET 
 Claris  Nutricibus  Collegia ,Nom'matim 
 EMANUELIS  &  JESU, 
 
 Hunt  [contra fcribam  Anabapiiftam)  Libcllum, 
 
 fcilicetjfuftam  Vindicationm 
 
 ECCLESIiE. 
 
 Et 
 
 <*ACAT>EMUE9 
 
 (Vclut  ultimum  fuum  uCriufquc  vcracitati  Tcftimonum, ) 
 
 In 
 tiMicUmfttAgmUttdinis  &  obfervAntU*to*pi*w  fa, 
 dicat^DtdiCMquc 
 
 GALFRIDUS      WATTS. 
 
TO 
 
 TUE  JUDICIOUS 
 
 READER  S. 
 
 IN  order  to  gratifie  not  fo  much 
 the  Printers  modeft  Defires,  and 
 honeft  advantages ,  as  greater 
 and  more  publick  concernments} 
 I  have  been  perfwaded  to  give 
 you  t  and  the  fober  world  with  you,  fome  acs 
 count  both  of  the  Author,  and  this  Piece  tfo  far  as 
 I  may  be  able  to  judge  of  the  one  by  long  ac- 
 quaintance, and  of  the  other  by  the  lace  bro- 
 ken view  I  had  of  it  in  (beets. 
 
 The  Auhor  is  my  neighbour,  but ,   rather 
 by  vicinity -of  place,  than  frequency  of  intcr- 
 
 courfe. 
 
"To  the  Reader* 
 
 courfe ;  my  friend  alfo  :  but  more  by  a  gene- 
 rail  Civility  ,  and  Chriflian  Charity,  than  any 
 particular  indearments,  or  fpeciall  interchain 
 ges  of  amicitiall  Offices. 
 
 For  fuch  hath  been  my  unhappinefle,that  in 
 twenty  years  knowledge  of  him,  /havefcarce 
 ieen  him  twenty  times  j  (o  that  my  cenfure  of 
 him  and  bisy  may  appear  lefTef artiall,  as  no  way 
 prejudged  and  bialted  by  any  fuch  frequent 
 converfc,  as  ufually  lo  conforms  the  minds 
 and  manners  of  men,  that  it  not  onclyf&ayes 
 their  affections,  but  alfo  foreflalls  their  judge- 
 ments, every  man  being  jealous  to  juftifie  the 
 choice  of  his  friend(hip,  no  lelTe  than  of  his  Re- 
 ligion, But  in  this  I  ftand  at  fo  juft,  and  conve- 
 nient a  diftance,  that  as  /have  a  true  and  full 
 view,  fo  1  am  likely  to  give  a  free  and  imparti- 
 all  teflimony,  both  of  the  Author  and  his 
 work. 
 
 To  tell  you  he  is  a  Gentleman  of  a  good  ex- 
 trattion-,  of  liberall  education  y  not  lightly  dipty 
 but  deep  dyed  in  Academicall  Learning,  having 
 been  many  years,  and  with  much  repute  Fel- 
 low of  lefus  Colledge  in  Qimbrtdge^  to  tell  you, 
 that  he  is  blell  with  a  fair  eUatey  more  with  a 
 ferious  mind}  mod  with  an  exemplary  life;  thefc 
 
 are 
 
cIothecB^ader. 
 
 are  all  true,but  not  fo  pertinent  it  may  be  to  your 
 and  the  worlds  expectation  9  or  the  Printers 
 purpofe ,  which  feems  chiefly  inquificivc  of  his 
 MiniUeriall  dimenfions,  or  the  proportions  of  his 
 tongue  and  pen",  the  one  as  to  iht  Pulpit y  the  02 
 ther  as  to  the  Preffe. 
 
 In  thefe  regards,  7  may  candidly,  and  truly 
 teftifie,  that  /  efteem  Mt.Ieffry  Watts,  one  of  the 
 moft  learned,  judicious,  grave,  and  well  tem- 
 pered Dinfines  in  this  County  of  Effex,  (ac 
 lcaft  of  my  acquaintance)  a  lerious  and  con* 
 fiant fludenty  an  acute  Difputant,  a  found  and 
 fober  Preacher  5  having  that,in  the  exadlnefle, 
 Weight,  and  ftrength  of  his  Difcourle,  which 
 others  make  up  mloudneJ?ey  length  and  lungs:  a 
 lefle  popular  Oratour  indeed^  than  many  of  far 
 lefle  abilities,  (which  is  the  injudicious  peoples 
 fault  and  infelicity,  not  his)  but  his  DivineO- 
 ratory  flows  in  a  more  clear  and  deep,  though 
 fofzer  ftreamy  than  moft  of thofe  Torrents  whic h 
 make  a  great  noife  but  are  but  (hallow  and 
 troubled, 
 
 In  fum,  (not  to  drive  his  worth  too sthin)  I 
 cftccm  him  a  Magazine  of  well  digefted  Learning , 
 a  great  mafler  not  onely  of  much  knowledge; 
 but  of  his  pafsion,  of  a  temper  iogenioufly  ?e- 
 
 renc. 
 
To  the  Reader. 
 
 rcne,yet  prudently  refer vedj  neither  morofenor 
 fequacious,  with  both  arms  ever  embracing  the 
 Truth  and  peace,  the  power  and  order,  the  pu- 
 rity and  unity  of  Religion;  ftudious  alwayes  to 
 preferve  the  fundamentals,  tnunimentals  }and  orna- 
 mentalls  of  this,fometimes,  famous  6cflourifbmg7 
 now .deformed  and  diftrefled  Qhurcb  of  England. 
 He  was  and  is,  void  as  of  all  fuperflitious  noyeU 
 tiesfopf  all  ^ealotick  tranfportsps  free  from  luke- 
 yparmnefie,  and  popularity  in  Religion,  as  full  of 
 pious  and  prudent  moderation^ 
 
 /have  fometimes  been  his  <s4uditour,not  with 
 more  profit  than  pleafurc,  while  from  the  Pul- 
 pit I  heave  heard  his  grave  and  gentle  thunders 
 threading,  yet  inciting;  his  pathetic  k  prayers, 
 calm,  but  warm^  his  potent  Demonftrations,  Serb 
 pturall  and  eloquent;  his  pcrfwafive  applications^ 
 fharply  yet  fweetly  prevailing ,  at  once,  forcing, 
 and  infinuating  j  convincing  and  converting, 
 capacious,  prepared,  and  attentive  hearers:  of 
 which  I  doubt  not,  but  he  hath  had,  and  made 
 not  a  few,  however  (of  latej  the  petulancy  of 
 fome  hath  rather  importuned ,  shan  afflicted 
 that  flrengtb,  which  they  have  more  caufe  to 
 fear,  than  to  defpife  or  provoke. 
 
 His  great  abilities  y  which  hath  been  the  fate 
 
 of 
 
To  the  Reader. 
 
 of  many  excellent  Miniflen  in  England,  were  in- 
 deed much  under-fifed,  as  to  his  Auditory  and 
 employment;  having  been  many  years  rather 
 buried^  than  fully  exercifed  in  a  imiWCountrey 
 Village  *  which  ftation  is  co  men  of  florid  and 
 fluent  parts,  a  half  filencingof  them:   being 
 to  fuch  burning  and  (hining  lights,  like  a  dark 
 ,Lantborny  open  onely  on  one  fide,  to  a  popular 
 plain,  and  bomiliftick"tt>ay  of  preachings  but  /hut 
 up  and  dark  to  all  other  ufes,  either  for  Gods 
 glory ,  or  the  Churches  good ,  whereto  fome 
 mens  great  and  many  talents  might  be  happily 
 employed  and  improved.  Nothing  more  hin- 
 ders thefplendour  and  proficiency  of  Religion, 
 than  the  preferment  of  mean  abilities,  to  pub- 
 lick  confpicuity,  and  the  confinement  of  great 
 parts  to  private  obfeuritics.  Every  flarre  fhould 
 be  fitted  with  its  orb  or  fphcare,  and  every 
 Candle  fct  in  a  meet  Candlestick,  where  it  may 
 fhine  not  onely  in  plain  preaching,  and  good  li- 
 ving,  but  in  writing ,   coun felling  ,  and  gover- 
 ning the  Church  of  Chrifh 
 
 lever  looked  upon  this  worthy  Author,  as  dc- 
 ferving  Auditors  of  a  finer  mold  y  than  ufually 
 the  Countrey  Clod  affords,  where  vaft  difparity 
 and  grofle  ignorance  ufually  bring  forth  rUftiek 
 
 f  infolency 
 
To  the  Reader. 
 
 tnfolency  and  under  "valuing;  Yet  his  modefty^wzri- 
 nefle,  or  wifdome5  hach  for  many  years  been 
 contented  with  the/^wo^ndfafety  of  that/i- 
 Ymgy  in  which  Gods  proyidince  firft placed  kinn 
 not  wrihout  good  fruit,  among  thofe  that  are 
 worthy  toinjoy  his  judicious  and  conftant  la- 
 bours y  of  which  he  hath  not  abated  fince  his 
 years  increafed,  flncehisftrength  of  body  decay- 
 ed, fmce  the  iniquity  of  times  abounded ,  fincc 
 England  became  (Africa  Septentrionalh)  the  Nor- 
 thern Africa  '  productive  of  many  SMonfterSi 
 and  ferpents ,  whofe  ingratefull \  and  impudent 
 fierccnefle  feeks,  notonely  to  difiourage,  but  to 
 deftroy  thofe  worthy  Preachers,  who  (like  John 
 1kjrti/?)have  moft  for  warned  this  generation  of 
 Vipers  to  flee  from  the  watb  that  is  to  come :  The 
 Chriftian  patience,  gravity  and  charity  of  this 
 worthy  Author  hath  flill  kept  on  hisf^e,though 
 he  hath  met  with  fome  Adders  in  the  way,  bi- 
 ting at  his  heel,  bethinks  it  as  much  bis  part  to 
 do  and  deferve  well,  as  theirs  to  fpeak  and  re- 
 quite ill. 
 
 Thus  you  have  a  (bar tier  of  the  Terfon  and 
 his  worth- 
 As  for  his  wiring  this  piece  (which  I  have  cur- 
 forily  perilled  in  fcverall  Sheets)    is  the  firft  he 
 
 ever 
 
To  the  Reader. 
 
 ever  adventured  to 'let  forth;   though  he  hath 
 lived  in  an  age,  whole  Venemous  fcrihling,  would 
 provoke  a  Stoick  to  apply  the  antidote  of  his  pen 
 to  prcferve  (if  pofliblc)  this  reformed  Church,  its 
 holy  Mini/try  and  Mimttration  from  poyfonous 
 putrefattioa  :  His  filcncc  hath  not  been  for  want 
 of  ability,  induftry,  ot  qsal  (his  axe  being  not 
 \cttc/btrpt  though  it  did  not  fwim  till  now)  but 
 out  of  a  native  modcAy  and  discreet  diffidence, 
 either  of  himfelf,  or  the  age  in  which  helives, 
 which  he  faw  could  fcarce  bear  either  itimaladies 
 or  its  remedies:  yea  ir  is  fo  in  love  with  its  difea- 
 fes ,  that  it  is  grown  to  hate  its  beft  Tbyji- 
 clans y  who  will  icarch  moft  and  flatter  lead.  To 
 this  may  be  added  that  fvarineffe  which  age 
 brings  with  it ,  making  a  ^ife  man  loth  to  ex- 
 po (e  himfelf  (asa  candle  fet  in  the  windx  to  the 
 ftrife  of  tongues,  or  to  engage  in  the  Euripus  of 
 vulgar  difputes  and  endlefle  janglings,  then, 
 when  he  hath  almoft  made  the  port,  and  gained 
 the  happy  haven  of  an  holy  reft,  and  heavenly 
 tranquility. 
 
 This  long  and  cautious  flence  of  this  Author 
 attended  ('now)  with  the  burden  of  age,  and 
 many  bodily  infirmities,  fome  men  (of  late  irC 
 tcrpreting  to  be  his  weakneffe,  and  Cowardij  , 
 
 ^f   &  have 
 
To  the  Reader. 
 
 have  been  emboldened  to  conteft  with  him  (as 
 the  frogs  did  with  theN/gW^/^yeajtheirgoofe 
 quill  hath  dared  to  challenge  luch  an  Eagle  j  like 
 Tigmitssind  dwarfs,  adventuring  to  infukover 
 an  aged,  but  not  impotent y  Qyaat, 
 
 1  heir  firftaflault  (itfeems;  was  by  tempting 
 him  with  many  quefiions^s  the  Scribes  &  Thari- 
 Jces  did  our  blefled  Saviour  Jefus  Chrift,  which 
 quaeres  are  with  much  more  eafinefle  propoun* 
 ded  and  confounded  by  weak  men,  than  unfnar* 
 led  and  anfwered  by  wife  men;  eipecially  to 
 that  fort  of  heady  people,  whole  narrow  minds, 
 arc  more  capable  of  ftiort  threads  and  broken 
 ends,  than  of  whole  skains  and  methodicall 
 difcourfes  of  Religion  •  Certainly  no  ,  Solomon 
 is  fufficient  ro  refolve  all  the  Scepticall  Quriofities ,, 
 wherewith  lbme  mens  itch,  is  daily  either  Scrat- 
 ching themfelves,or  rubbing  ag^inft  others,  tf- 
 pccially  againft  the  true  Minifiers  of  the  Church 
 of  England,  with  whom  thefe  Tlebeian  Sophy- 
 flers,  affeft  rather  to  gain  the  Reputation  of  a 
 bold  conteU,  in  which  they  are  alwayes  yicloricus 
 and  triumphant,  than  to  get  or  give  that  fatisfas 
 ftion  which  Scripture,  reafon,  and  pious  antique 
 ty  can  afford  to  Cbriflians,  that  are  To  confeienti- 
 oufly  fcrupulous,  as  a  man  may  find  Come 
 
 bottom* 
 
To  the  Reader, 
 
 (Bottome    and    bounds    of  their  Difpures. 
 
 Other  mens  petulant  importunities f  together 
 with  rm  own  Tiety  &  Charity ,  have  moved  him 
 to  the  pains  of  this  io  Urge  and  zl  .bora  e  anfuper. 
 for  which  (firft)  his  Inquifitors  (whether  they 
 meant  to  be  his  7  m^to-^  Iriers  or  Tor  meters  )■ 
 have  great  caufe  to  thank  him,  thathefufTcred 
 him/elf  (at  thefe  years  of  his  life  (being  pall  70) 
 and  in  the  decrepit  age  of  a  bedrid  Ckurcb{wholc 
 once)  well  reformed  Religion  feems  not  oncly  de- 
 cayed ,  bu:  dying  and  deplored  )  to  be  o- 
 vcrcome  by  their  / cornfuli  foil 'icitations^  to  take  to 
 much  pains ^  in  order  tofatisfie  them  if  they  have 
 humility,  and  capacity  to  make  ufe  of  his/^r- 
 neilabours ;  which  were  no  doubt  the  more  te- 
 dious to  him  becaufe  confined  to  Sub  j;- els  fo  trite 
 and  common^  that  like  the  reciprocation  of  fawsr 
 they  have  almoft  fawn  afunder  this  Qburch>t 
 both  as  to  the  folidity  ofics  Doclrine,nid  the  fan- 
 ctity  of  its  prof efsion:  as  for  Chliftian  Charity  and 
 Vnity,  modefty,  and  SMeikntfle^  they  are  (like 
 Jawzduftjhln  to  the  ground  between  the  divided 
 parties  and  pieces  of  it. 
 
 JnthcnextpUce^myfelf,  with  all  others  that 
 own  relation,  honour  and  adhcrency  to  the 
 Qurch  of  England,  do  ow  a  debt  of  deferred 
 
 thank* , 
 
Ta  the  Reader. 
 
 thanks  to  this  worthy  Author ,  who  hath  not  de^ 
 fpifed  the  low  and  afflitfed  State  of  his  mother  and 
 brethren  j    nor  by  a  Qowardly  fi knee  pleaded 
 his  great  years  for  his  excufobut  hath  rvivoious* 
 ly  and  fva'iantly  afrrted  her,  by  a  work  full  of 
 Scriptural ,  rati  on  all ,  Logical!,  and  Iheologicall 
 ftrengtlyn  which  he  is Ihe  more  to  be  commen- 
 ded, becaufe  he  vouchfafes  to  condefcend  to  the 
 meanefl:  capacities  of  his  Rural!  zr\&  illiterate  Jin- 
 tagonifts,  whom  he  difdains  not  to  correct  in 
 their  Abcedarian  faults  of  falfc  Englilh,  as  well  as 
 in  their  more?z0f0r/0Wj,and  dangerous  errors. 
 !    For  my  part  /  ferioujly  re] oyce  to  fee  th  e  honour 
 of  the  Church  of  England  (  which  I  think  was 
 not  inferiour  to  any  Church  fince  the  Primitive 
 times y  and  Apo&olick  Centurie)t\\m  vindicated  by 
 a  Veterane  fon  and  fouldierjntho  hath  a  long  time 
 flood  a  faithfull  watchman,  or  fentiml,  at  that 
 pofl  or  ward,  where  he  was  orderly  placed ;  and 
 now  ('renewing  his  agey  at  leaft  bis  courage)  he 
 hath  not  made  his  age  zfuperfedeas  to  his  arms 
 or  his  yveakneftey  any  difpenfation  from  this  holy 
 war,  but  well  armed  and  rejolyed  hath  (as  one 
 of  Davids  Worthies)  generoufly  incountred,  and 
 profperoufly^i/^w/zta/that  troop  of  Sceptical! 
 quettiomfts,  who  like  the  ?hiUUims}  are  many, 
 
 Ivine 
 
To  the  Reader, 
 
 lying  in  wait,  though  but  one  appear,  aiming 
 firftto  defy,  next  to  deftroy,  if  it  were  in  their 
 power,  ail  that  heavenly  hoft  of  earthly  Angels, 
 the  godly,  learned,  and  duly  ordained  Mimfter* 
 of  the  Church  of  England ,  who  have  a  long  time 
 fuftained  he  good  fight  of  faith  again  ft  the  Pa- 
 piftson  the  one  fide,  and  Separates  or  $icl*ries 
 on  the  other-,  the  one  fallacious  pretenders  of 
 Antiquity  .  the  other  audacious  obtruders  of  no- 
 velties ;  fuch  for  Doctrine,  Difcipline  and  Go^ 
 vernment,  as  neither  this  Churcby  nor  any  G^ 
 tholkkChurchi  fi nee  the  Apoflks  times  have  been 
 acquainted  with  .•  whom  to  oppofe  with  all 
 meekneffe  of  loifiome  y  as  becomes  a  Chriftian^ 
 and  as  this  worthy  Author  hath  done,  is  as  high 
 zmerity  as  humane  infirmity  is  capable  of,  ei- 
 ther in  reference  to  theprejent  age,  or  pofterity, 
 which  will  never  fee  another  Pboen  x  arife  out 
 of  the  afhss  of  the  Reform  d  Cbttrch  of  England, 
 (fomerimes  fo  fairy  fo  flounflaingXo  admired  of 
 good  men,  both  at  home  and  abroad,  fo  blefz 
 fed  of  God  withfpeciallGtaces,  and  Gifts,  as 
 Seals  of  his  Spirit)  when  once  factious  firesy 
 and  Scbifmatick  flames  have  quite  confumed 
 it ;  which  that  God  of  his  mercy  would  for- 
 bid, is  my  moft  earned,  and  daily  prayer  j 
 
 who- 
 
To  the  Reader* 
 
 who  (notfdefpairing  of  Gods  goodneffr,  and 
 incouragedby  fuch  continued  fupphes  of  wor- 
 thy mens  indeavours  to  relieve  and  recrutc 
 her  )  am  neither  afraid ,  nor  afliamed  to  ex. 
 prefle  fuch  a  fenfe  both  of  this  work,  and 
 workman,  as  /  think  the)'  deferve  of  all  true 
 Bnglifb  Trotejlants,  and  in  particular  of 
 
 Bocking  in  Effex,  Tour  Servant  in  ourblefad 
 
 Jun.io.i6  7.  Saviour 
 
 John  Gauden" 
 
 TO 
 
Tothe%eader. 
 
 TO   THE 
 
 E  A  D  E 
 
 w 
 
 fHat  (Paradox  of  the  ^ife^man  concern- 
 ing a  fool> where  as,it  were  with  one  Pro.iS.^. 
 breach  hzforbiddetb,  and  blddetb  to 
 anfvoer  him  according  to  his  folly  y  bei  ng 
 rightly  unfolded,  ought  carefully  to  be  followed. 
 Nor  need  we  feek  further  for  underftanding  the 
 y<?/z/£,  and  reconciling  the  contradiction,  than  the 
 reafons  annexed  to  the p)ohibition^nd  the  precept. 
 When  Solomon  inhibits  the  anpsvering  a  fool  ac^'H.e  refpon- 
 cordlng  to  hu  folly,  it  is  for  this  caufe  ■■  left  thou   be  deas  ft*lto 
 like  him,  andconftquently  it  is  ar^/ro^^r^an-  ciUOl).di^ 
 fwer,  whereby  a  man  betrayeth  his  own  folly9konfu^ 
 which  is  diflwaded-    When  he  enjoyneth  topreebcas  eU 
 anfwer  a  fool  according  to  his  folly,   it  is  upon  dcmp«rju- 
 
 §  this'"'^ 
 
to  the  Reader. 
 
 /frJtoPari-  this  account  Jeft  he  be  wife  in  hi* own  conceit  •  and 
 ter  refpon-  confequently  it  is  a  difcreet  and  rational  anfwer, 
 GAoqnod  w[lercby  the  fool  may  be  convinced  of  his  own 
 ^^/^folly3  which  is  perfwaded:  So  that  as  on  the 
 rercsfiiiipfi  one  hand  we  mult  beware,  that  by  an  imprudent 
 fapiens  vi-  anfwer  we  contract  not  upon  our  felves  the 
 dentHr.So-  iran{ 0f  folly,  {o  on  the  other  hand  we  muft  take 
 Gti'JiT  '  heed,  left  W  a  totrijllence  the  fool  alTume  to 
 bimfelf  the  honour  oiwifdom. 
 
 Howjuftly  the  charge  of  folly  may  be  laid  on 
 
 the  Scribler  3widi  "whom  our  reverend  Author  hath 
 
 to  do,  the  very  reading  of  his  Litter  will  inform 
 
 thee  j  wherein  thofe  V9P0  properties  of  a  fool, 
 
 Ignorance  and  ^Arrogance  are  abundantly  difco- 
 
 vered,   And  now  in  purfuance  of  that  [acred 
 
 dictate^  that  (if  poffiblc)hisfelf conceit  y  or  rarher 
 
 deceb>vmy  be  cured}this  Learned  Author  hath  re.' 
 
 ofAlixcuU  turned  a  largely  ztpithie\  zplainjaut  at  once  both 
 
 pa  ma  adfolid and  4£«teanfwertin  which  refpect  (alluding 
 
 quam  di-    t0  C|)1C  Catachreftical  expresfion  of  an  Ancient)  I 
 
 cfjrjus      ^^  ^  ft6'**  Epi&d**  it  was  an  happy  Letter y  . 
 cbmt&u     which  hath  occafwned  Co  judicious  a  difcourfe, 
 trahitur,     wherein  thofe  §}t^eriesi  which  wcrcfooli(b!y  pro* 
 &ci»  Aug.pom(iei^  arc  bot[1  fitly  flat  :dtand  fully  refolvcd. 
 Uedil\\         Indeed  it  is  fo  an  anfwer  5  that  wkha'l,  it  is  an 
 J^p^gie  for  the  perfecutei  (yet  not  destroyed) 
 
 Qhurch 
 
To  the  Reader, 
 
 Qhurch  of'EngUnd  ,her  Conflitutionflrdviation^nd 
 Sacramental  Adminifiratims ,  againft  the  virulent 
 Calumnies  ,w\\\c\\  violent  Separifts and  Anabptifts 
 have  moft  injurioufly  caji  upon  her.  Though 
 all  the  true  Children  of  Zion  have  (I  doubt  not) 
 eyes  and  hearts  to  fee,  and  beraoane  her  miferies, 
 yet  they  are  but  a  few,  who  have  tongues  and 
 pens  to  plead  her  caufe-  Loe  here,  an  Aged  Atlas 
 putting  under  his  moulders  to  bear  up  i\m firma- 
 ment, which  fo  many  have  endeavoured  to  pull 
 dowmyz<z'aliant  Champion  coming  forth  into  the 
 of  en  field ,  from  his  private  retirements  in  the 
 Churches  defence- 
 When  Darius  opening  Pomegranate ,was  asked  ^f'^f^ 
 
 ^  ctV  l^wf  09v'\oin  TGirvrov  qtqv  1$j  t2$   kIkkw    ro    <yx>)9(§^  j    ^ 
 
 what  be  "tooufd  "%\jhy  as  many  as  there  were  Kernels  in 
 the  Pomegranate  y  anfwered  z»7rv?*s  of  Zopyrufes, 
 who  had  been  his  faithfull  fervant,  &  by  disfigu- 
 ring himfelfgo'.  thcCitie  of  Babylon  into  his  Ma- 
 fters  hands.  It  mall  be  my  eameftprayer  that  the 
 Qhutch  of  England  may  never  want  a  Galfridus , 
 who  may  ftand  in  the  gap  to  refcue  her  from 
 her  fitf^/otf/rf;z  enemies,  as  well  Sectaries  as  Ro- 
 mamUs* 
 
 But  mxnnm  de  Tabula. Far  be  it  from  me 
 
 toimaginethat  my  Teftimonycm  add  any  luftre, 
 
 either 
 
To  the  %eader, 
 
 either  to  this  elaborate  work,  or  its  worthy  Author 
 nor  am  I  willing  to  detain  thee  any  longer  from 
 reaping  that  content  and  fatisfattion'm  the  perufal 
 of  thclc excellentTreatiJeS} which  hath  been  al- 
 ready received  by 
 
 Thy  friend  and 
 
 June  ii,  i*57-  fervantinthe 
 
 Lord 
 
 NATH.  HARDY. 
 
THE  /***'•**«* 
 
 AUTHORS    EPISTLE 
 
 TO  THE 
 
 l%/& 
 
 READE 
 
 Courteous  Readers, 
 
 'Lthough  there  is  in  this  Printed  Book  now 
 in  your  hands,  Lcrer  enough,  and  as 
 much  or  more  anfwer  to  read  \i  you  pleafe* 
 yet  in  Civility,  and  alio  for  Congruiry,  I 
 hive  prefixed  another  Letter,  an  Epiftle 
 to  you,  and  Printed  the  fame,  that  I  might  be  anfwera- 
 ble  likewife  to  your  expectation,  and  theCuflome,and 
 fatisfadory  to  your  admiration  and  wonder,  the  which 
 you  will  enter  inro,when  you  come  to  th.t  Claufe,noi  far 
 from  the  beginning,  wherein  Ididwadc  the  writer  of  the 
 Letter ,  which  I  anfwer  from  his  pronenefife  and  for- 
 wardnelTe  of  communicating  the  fame  to  publtck  view,  and 
 do  cxpreffe  my  loathnefle  and  backwardneife  thereunto* 
 For  fo  indeed  it  was,  that  when  I  took  pen  in  hand,  to 
 draw  up  this  my  anfwer  unto  his  Letter,  I  intended  the 
 
 A  fame 
 
The  Authors  Eptftle 
 
 fame  quantity  of  Paper,  namely  two  flieets  (honld  carry 
 back  the  one  as  they  brought  the  other,  but  I  found  fo 
 much  of  the  Leaver*  of  the  Scribe  And  f  hart  fee  in  the  Letter, 
 that  it  caufed  myanfwer,  to  rife  andfwelDmo  a  greater 
 lump  and  bulk  than  I  expected,  or  could  well  be  in  conve- 
 nient time  tranferibed  by  the  Pen  and Manufcript ,though 
 of  a  ready  writer,  and  therefore  I  was  enforced  to  fend 
 it  to  the  Style  and  Topograph  of  the  more  fpecdy  writer. 
 
 And  for  that ,  why  upon  my  refolution  of  Printing 
 this,  I  did  not  expunge  that  Claufcagainft  this  Printing 
 the  reafon  is,  becaufe  I  would  have  it  ftand  upon  Re- 
 cord, as  a  good  Proof  of  my  not  intending  the  Prefle,  and 
 alfo  that  it  might  be  a  juft  Plea  and  tstpology  for  my  o- 
 miflions  of,  and  deficiencies  in  many  things,   which 
 then  fhould  have  been  more  compleatcd  5  I  mean  this  an- 
 fwer  fhould  have  been  more  fairly  and  fully  drefled,  and 
 better  fct  out,for  you(my  learned  Readers,for  my  quserer 
 or  Scribe,it  is  good  enough  as  it  is)  If  I  had  fore-thought, 
 of  its  going  abroad,  and  coming  into  publick  view. 
 For  can  a  Bride  forget  her  attire,  or  a  Bridegroom  his  or* 
 jrf^}\'0     naments,  when  they  go  forth,  and  come  abroad  into 
 ^*;  J6#j0view  <  fure ,  1  fhould  have  cloathed  this  my  anfwer  with 
 pfal^.ii.broidred  work  of  divers  colours,  and  much  morevarictie 
 of  matter  and  language,  and  girded  it  about  with  fine  lin- 
 nen,  and  covered  it  with  JilkfiW'iDgxhe  Margents  and  com- 
 paring the  Tractate  with  the  pure  fayings  and  fentences 
 of  venerable  antiquity  and  claflick  authorities :  I  fhould 
 tsave^^  it  with  bracelets  upon  the  hands,  and  a  chain  on 
 the  neck  of  ir,  adorning  it  with  quaint phrafes,  compt 
 fimilitudcs,  pithy  fayings,  that  fo  the  Readers  as  your 
 felves  might  have  taken  fome  pleafare  and  delight  in  the 
 beauty,  and  comelinclTc  of  the  piece ;  whereas  now  I 
 mud  defire  you  to  accept  onely  of  the  bare  and  naked 
 imh,  and  make  what  profit  and  benefit  you  can  out  of  the 
 
 fubftance 
 
tp  the  Reader. 
 
 fubtlance  and  matter  thereof,  coming  forth  without  fuch 
 A  dornations  ( onely  exec  pting  a  me an  jewel  put  in  the  {ore- 
 bead^  an  ordinary  Title  in  the  Frontifpiece  thereof, which 
 is  a  thing  muft  needs  be)  and  appearing  without  the  [pots 
 of  Habeas,  or  difl  factions  of  characters,  which  would 
 have  been  a  greater  trouble  to  the  Printer,  or  Limner, 
 and  no  great  eafe  or  ufe  to  you  (the  learned  Readers)  who 
 can  as  wellfeeand  view  the  Proportions  of  the  hdyy  bsit 
 of  controvcrfie  or  other  divinity,  from  the  bare  Limmes, 
 Lines,  and  lineameaments,  though  they  come  not  forth, 
 ,as  Agrippa  and  Serniee,  o-uvTcohhn  ?«r7«ri«,  with  fo  great  ^s  2h?$* 
 pomp  andfplendor,  phanfie.  or  Emphafie  5  yea  though  it  be 
 fet  out  without  welt  or  gard  of  R  hetoricall  jftmw;  and 
 feathers ,  artificiall  decks  and  dreffes,  exoticall  tongues, 
 and  languages,  in  a  plain,  old,  Engliflb  mode,  and  fa- 
 fbion. 
 
 And  indeed  this  falls  out  very  fitly  and  happily,  as  to 
 the  party  I  have  to  anfwer,who  is  his  n'own  mothers  fon, 
 every  inch  of  him,  and  his  Letter  is  his  n'own  mothers 
 tongue  every  fyllablc  of  it,  him  a  homefpun^  whether 
 web  or  webfter,  Farmer^  or  preacher,I  know  not,(there 
 is  fuch  a  mixture  and  confufion  of  things,  and  callings 
 amongft  them)  an  abfolutc  and  profclted  enemy  to  all 
 humane  Learning  and  Sciences  of  Schools  and  Uni- 
 verfides,  a  very  Barretourand  wrangler  againft,and  crier 
 down  of  all,  acquired  arcs  and  parts  there?  and  therefore 
 of  the  knowledge  of  the  Learned  languages ,  Hebrew , 
 Greek  and  Latine.  It  would  have  been  to  no  purpofe  at 
 all  for  me,  intending  (aslhavefaid)  myanfwerof  his 
 Letter  no  further  than  himfelf,  to  have  (pent  any  time, 
 (which  mould,  and  would  have  been  but  loft)  in  cm- 
 bclliming  and  embroidering  it  with  pretious  and  golden 
 teftiraonics,  and  quotations  of  ancient  Fathers  and  au-  . 
 thotSjGreek  and  Latine,or  in  interlacing  and  ovcrfpread- 
 
 A  2  ing 
 
the  Authors  Eptttle 
 
 log  it  with  filken  and  diver  faying*,  and  fencenccs  ot  lat- 
 ter and  modern  writers,  forreign  and  domeftick  too  •,  He 
 would  but  have  flood  gazing  and  wondring  at  them,  and 
 a  Bxol  1 6,  un(jci  ft00cj  nothing,  and  have  faid  a  Manhu,  what  is  this, 
 15*  and  have  cryed  our,  Ob  thou  man  of  God  ,7 here  is  deato 
 
 hcExod'v6r%in  ^e  Pot *  tnouSn  tncrc  was  nothing  but*  4  pot  full  of 
 Manna. 
 
 Yea,  he  would  not  have  come  near,  or  touched  the 
 Body  of  my  anfaer,  foi  fear,  or  out  of  hatred  of  fuch 
 the  Scholars  fine  dfciTcs,  or  University  rich  attires  about 
 it,as  which  are  an  Abomination  to  the  Egyptians ,&:  I  mould 
 dMat,7, 6.  bur  have  caft  fuch  park  btfore  (wine,  who  would  have 
 c  7-0,1  j  .22,  tra-mpigjupMtfami  2X\d  hung  golden  J- twds  or  rings  in  a 
 (wines  fnout,who  would  have  nothing  but  gruntled  againft 
 f2iOX9.ii  **•  ^or  "j^u  know  the  man  and  his  communication: according 
 to  whom  and  which  is  therefore  the  ani  wer,  and  my  re- 
 plication, plain  and  impolifhed,  rude  and  incompt- 
 
 But  now  and  then,  U  confeffe)  it  is  a  little  tart  and 
 fait,  for  fuch  alfo  is  the  man  and  his  communication* 
 
 Once  and  fomewhile  I  was  purpofed  to  anf  wcr  his  Let- 
 ter with  iltcnce,  the  beft  way  (they  fay)  toanfwer,  I, 
 to  weary,  and  to  wear  out  a  fcolding  either  man  or 
 woman  ,  and  to  have  tried  what  this  would  have 
 done  upon  the  man,  and  his  hot  and  fcalding,  as  well  as 
 fcolding  communication,  but  then  that  of  the  Prophet 
 g  J/&.6.11.  Ifaiah  came  into  my  mind,  (gFor  Sions  fake,  will  I  not 
 hold  mi  peace,  and  for  Hierufalems  fake,  will  I  not  reft,  un- 
 till  the  righteoufneffe  thereof  go  forth  as  brightneffe,  and  the 
 falvation  thereof  as  a  lamp  that  burneth.  and  that  alfo  of 
 b  Prov.i6  5  Solomon,  h  i^nfwer  h/my  UH  he  be  wife  in  his  own  conceit t 
 and  others  be  made  foolifli  by  him . 
 
 If  therefore  I  be  fomcwhatfmarr4W/Z>4r/>,  when  he 
 
 fcemed  to  be  vile  and  bafe,  I  mud  anfwermuch  like  "Da- 
 
 :zSm,€9ii  vid,  It  was  before  the  Lord,  faid  he,it  is  for  the  Lord  fay  I, 
 
 For 
 
to  the  Reader.  "  *" 
 
 For  the  L^rd  and  for  Gideon  $  it  is  in  defence  of  ffierufa-vI"d&*7»*% 
 lent  And  S ion,  the  Church  and  her  Miniftcrs,  thellniver- 
 (l  ies  and  their  Schollers ,  againft  the  tsfecufer  of  the 
 Brethren,  and  the  Accurferoi  the  mothers,  the  Blatcrz- 
 ga  nft  humane  Learning  and  Sciences,  the  Blafier  of  fa* 
 cred  Orders  and  Ordinances ,    and  fo  a  tlafphemer 
 of  God  andgodlineffc  thereby.     Volo  in  crimineH&re-  jjterQme 
 feos  newinem  ejfe  patienttm.  Old  Father  Hierome  by  his  2  Ep.ad 
 goad  will  would  have  no  man  to  be  patient,  upon  a  Tammacb, 
 charge  and  accufation  of  Herefie  put  upon  him :  I  mud  adver£.\o- 
 thcreforc  either  have  b^en  no  man,  at  leaft  wife  no  Mini-  hm^ircA 
 fterof  the  Church  of  England,  if  I  had  been  wholly  •*/?*% 
 Jilent,  or  altogether  patient,  upon  fuch  a  Senacberib-Rab-  [  V*\37«*« 
 fhakeh  Letter  fent  me,  which  chargcth  not  my  fclf  onety 
 in  particular,  but  all  the  Minifters  of  the  Church  otEng- 
 land,  and  the  Church  it  felf,  with  hcrefies,  impieties  and 
 impurities,  and  (almoft)  with  allwhatfoevcr  is  impure, 
 impious,  and  heretical^  yea  Diabolicall,  as  you  (hall  fee 
 at  the  beginning,  and  throughout  his  Letter. 
 
 \iCMofesthemnteekeflman  on  earthi  whileft  he  lived  m.EW.i 2,3 
 upon  it,  had  now  lived  upon  earth,  and  received  this 
 Letter,  and  feenand  heard  this  brazen  facd-Effex-Ca/fnExo^.t^* 
 (this  impudent  Letter  I  mean)  blating  out  biafphemies 
 againft  Chrifls  holy  Church,  andOrdinanccs,  like  as  he 
 did  fee  and  hear  that  Golden- fae'd  Ifraels-  Calf,  the  mol- 
 ten Image,  proclaiming  Idolatry  againft  Gods  holy  wor- 
 fhip  and  ferviee.  it  would  have  been  with  him  as  in  the 
 ©  provocation  and  as  in  the  day  of  temptation  in  the  wilder m jf,  0  pr^       g 
 and  his  meek  Spirit  would  have  been  fo  far  provoked  a-  '" 
 
 gain  it  throne,  as  the  other,  that  he  would  have  p  burnt 
 this  Letter  (as  that  Idol)  in  the  fire,  or  have  torn  kroPj£*^32» 
 pieces,  as  he  ground that  to  powdtr.  2o%* 
 
 Or  as  Another  Father  faith  ofMofes3Caufampopuli  apud 
 Deum  precibttS)  Caufam  D  ei  apudpoptUum  gladtis,  allegavit 
 
 A  3  utrobiqm 
 
The  Authors  Eplftle 
 
 qregorlib,$  utrobique  Legatus  fortis,  utrobique  Mediator  admirabilis, 
 
 Mor*>  that  valiant  AmbatTadour,  that  wonderfull  Mediatour 
 Mofes  t  meek  M fifes ,  who  ever  afted  and  pleaded  the 
 peoples  caufes  of  offence,  to  God  or  himfclfwith/>r^rj, 
 and  tears,  would  here,  as  there  he  did ,  have  agitated 
 Gods  caufc  and  offence,  with  Fire  and  Sword-  but  I  mean 
 
 Jer. 23.29.    oncty  q  the  Fire  of  the  word,  and  the  Sword  of  the  Spirit; 
 
 Epb,6,ij.  which  is  the  fame  again(t(as  the  Idolatrous  people  there, 
 fo)  thjsblafphcming,  and  reviling  party  and  people 
 here. 
 
 For  I  do  not  look  upon,  and  read  this  Letter,  a>  the 
 acl  and  work  onely  of  the  fubferibed  name  and  perfon, 
 but  as  the  Vox  populi,  the  voice  of  the  people  of  that 
 Se&:  like  as  the  Blafphemous  Letter,  that  Rabjhekeh 
 fent  to  Hezekiah,  W3S  penned  and  came  originally  from 
 his  Mailer  Sennacherib,  and  the  publick  Senate  there,  of 
 Syria :  fo  this  'viperous  Letter  lent  to  me  hTued  out  (I  may 
 juftly  fufpccl)of  the  head  and  belly  of  the  Serpent,  the  vi- 
 pers dam,  orftepdame,  yea  and  was  afliftedand  roid- 
 wifed  into  the  world  by  a  generall  Congregation  and 
 Generation  of  the  fuch  like,  (clfc  it  would  not  have  been 
 fo  hijfrd  about,  That  all  the  Mimfiers  ojBffex  could  not  an- 
 fiver  the  Letter  fent  to  me. 
 
 Is  not  the  hand  of  £oab,  and  the  fonnes  of  Zerviah  in 
 all  this  matter  of  sXbfolon  ( and  Letter  of  the  Scribe ) 
 though  put  into  the  mouth  of  a  woman  of  Tekoah,  and  a 
 man  oiWaltham  ,  2  Sam.  i<l*i9.  I  remember  now, 
 what  I  have  read  in  Herodotus  >zbut  the  Ionian  Rebellion, 
 whereof  the  Author  was  much  queftioncd,  and  the  fuf- 
 pitionlay  betwixt  two,  by  name  Hi ftiaus  and  Arijlago- 
 ras  5  Artapbernes}  a  witty  fellow  decided  the  matter  in 
 thefe  words  before  them  both,  ISroliuWup*  1^*4*5  ^ 
 
 Herod \f.lo**v  ttisfab  v*tfrn<r*roM  Aatr*yoj«r  Thou  HijlUus  waft  the 
 Shoemaker,  but  AriHagoras  was  the  Shoewearer. 
 
 So 
 
to  the  Reader^     ~  ~* 
 
 (  So  I  m  ij;  render  the  Greek;  Arijlagoras  bare  the  na me 
 of  it,  but  it  was  BtftUus,  ibar  laid  the  Plot.  So  I  be- 
 lieve, Imayguefleflirewdly,  ^.^. was  the  Letter  wri- 
 ter, butr.C.  was  the  Letter  inditer,  or  I  know  not  how 
 
 many  more  Letters  went  to  this  i-*vw    :. v  Ut>*h* 
 
 whole  Alphabet  of  thofe  illiterate  Letters,  or  A.  B.  CV. 
 had  a  hand  here,  (for  there  is  no  head  or  head  piece)  in 
 this  Letter. 
 
 And  this  I  thought  good  to  certifie  you  of  (my  good 
 Readers)  aforehand,  to  be  the  caufe  why,  (left  when 
 you  read  my  anfwer  you  wonder  that)  I  anlwer  to  more 
 than  my  queerer  propoundeth  or  objecleth.    Far  my 
 purpofe  was,   (when  I  faw  my  anfwer  would  be  forae- 
 what  larger,  than  at  firft  I  conceived  or  projected)  to 
 do  fomething  againft  their  gcncrall  caufe,  and  not  onely 
 againft  this  particular  Letter,  and  therefore  I  do  not  an- 
 fwer onely  to  what  this  Letter '+Sct -the ',  or  Scribler,  rather 
 hath  faid,  but  to  what  fomc  other  Book  or  Pamphlet-mi- 
 ters  of  them  have  printed,  as  who  perceived,  though 
 this  Boaster  came  forth  alone,  as  Golf  ah  inthef$refront;z    s 
 (Goliah  carried  bratfe  on  his  legs  andihoulders,  but  this        am-l7* 
 carrieth  bralTe  in  his  face  and  forehead)  yet  all  the  Phili- 
 Jlim  were  embodied  and  encamped  behind  him,  Their  King-  b  Matt\i. 
 dome  not  being  divided  againft  it  (elf  but  united  toge-  2  6, 
 ther,  neither  doth  Satan  catt  out^  but  help  in  Satan :  where- c  Luke  1 6%  8 
 in  the  men  of  t  bis  world  are  volfer  in  their  Generation  than 
 the  children  of  the  Kingdome  of  God,  namely  in  holding 
 and  uniting  together. 
 
 But  whoibever,  and  how  many  focver,and  how  united 
 foever  they  were,  who  were  the  makers  of  thefe  two  lea- 
 thern mooes,  or  thefe  two  letter  meets ;  there  was 
 ncvezWtftiui  araongft  them  all ,  or  a  goods  hooe-w.iker, 
 but  very  Cobiers  and  Bunglers  at  fuch  a  bufinclTe.  For 
 fbefidesthat  they  make  abundance  offalfeftitches  in  Eng- 
 
 i;fi) 
 
the  Authors  Epiftie 
 
 lifhy  and  the  matter,  even  the  Leather  ihcvwoik  ow,  fs 
 W,and  not  well  tanned,  ^riiin  and  loofe  as  paper.) 
 
 They  go  beyond  their  lap ,  which  a  good  Shooc- maker 
 fhould  never  do,  (it  is  their  Rule  5  and  a  proverb  there- 
 
 ,r«~*~r.  imon^  a i^Ww«H«WJ  beyond  their  meafure  ,  or  line, 
 as  though  they  reached  unto  m  (Minifters4J  For  they  are  com 
 as  far  as  to  us,  in  preaching  the  Gofpel  ofchrift,  (to  ufe  the 
 Apoftles  words)  and  (to  add  a  word  of  mine)  in  diftri- 
 buting  the  Seals  of  the  Gofpel,  and  beyond  all  mea  of 
 the  world,  in  fending  abroad  railing  Letters  againft  the 
 Miniftcrs  &  Church  of  Engl  when  as  the  world  of  men, 
 fee  afide  thcmfclvcs ,  do  plainly  fee  ,  that  fuch  men  arc 
 better  at  an  Atole  than  a  Pen,  and  can  make  better  work 
 with  Pitch  &W*xjihzf\  Paper  and  Inkers  ,who  have  more 
 skill  in  a  Shooc-makcrs  End ,  than  a  Logicians  Conclufion^ 
 and  in  a  Carters  Rope,  then  a  Difputcrs  Reafon ,  and  more 
 verfed  in  the  Meafum  of  Corn  and  Cloth,  than  in  the 
 Myfteries  of  the  Gofpel  and  truth. 
 
 Far  be  it  from  me,  (and  God  forbid  ic  if  any  fuch 
 thought  (bould  arife,  and  come  upon  me)  to  gain- fay,  or 
 call:  forth  a  bad  word  upon,  or  to  envy,  and  look  upon 
 with  an  evil  cye,pcoples  knowledge  &  learning  inDivine 
 and  Evangelical  truths  *  yea,  I  will,and  cannot  but  in  zeal 
 to  their  falvation,  and  Gods  glory,  exhort ,  and  call  upon 
 
 Chryf.homil  them^sC^/^^wedoth,*^^"^!  ^xciaJ,  Si  n^nKci  £ 
 Vr  W7&&*  fZtC\ict.y  9&§fActK(t  T»f  f\xjy%t,tt'  \j.n<&v  iu\.ov,  CvM^rhyvv 
 
 9.m  capita  ^v»  f  KTfoa.f%i  TZv   '<wn?oXav  rdt  7rja^«f,Tct  Wy/t*/tt,  J)Jh.TketXtt 
 
 Cobjj.  Jtorejtft.  Hear  this,  I  pray  you,  all  ye  of  the  fecuUr  Schy 
 Trades^  get  unto  you  Bibles^  the  Pbyfick,  and  Medicines  for 
 your  Souls,  and  if  you  will  no  more,  purchafeat  leaftwife, 
 the  New  Tenement,  the  Acls  of  the  Apoftles  and  the 
 Evangelifts,for  your  dayly  and  conftant  Matters  &Tcach- 
 ers,  or  as  £4/?/ more  expiefly  calls  the  Bible,  (<"*  *«rwp  l* 
 
 xoiva  rav  >\vXStt  l<*rgjJ<y,  a7itaTt(  oivdpami TolttyM   r*    c/kh'b  mfa< 
 
 Uhiyupfr*' ,  a  common  apothecaries  flop  of  all  forts  of 
 
 Simple 
 
to  the  Reader, 
 
 Simples  and  Compounds,from  whence  every  one  of  you  'Bafl.  in  Pp 
 may  chsofe  out,  fit  and  prepared  Medicines^  to  every  of  your  I  ♦  £/>'.  i  & 
 proper  and  peculiar  Pasfions  and  Maladies  •  for  therefore  °r'£*  inl'^ 
 they  were  (elected  and  written  down  of  the  Holy  fpirit5  37* 
 and  made  Scripture.    Onely  I  mindeyou,to  read  them 
 dayly  and  diligently,  with  Prayer,  Humility ,  Piety,  Pru- 
 dence, and  fear,  and  throughout,  comparing  places  toge- 
 ther, which  fpcakof  the  fame  matters,  or  refer  one  to  an- 
 other. 
 
 Yea, and  I  will  prctTe  upon  you  that  of  the  Apoftle,  CelofaiS, 
 Let  the  word  of  Chi fl  dwell  in  you  richly ,  or  plenteoujly  in  all 
 wifdom,  teaching  and  admomjhing  one  another  in  ?[ alms  and 
 Bymnes,  and  Spirit  ml  fongs  5  fo  richly  and  plcntcoufly  that 
 they,  the  Mafters  and  Gove  rnours  of  Families,  may  be 
 able  to  teach  and  inftru6t.  them  in  the  principles  of  the 
 Doclrincsof  Chrift,  as  David  and  Bathjhebadid  Solomon  Prw'.W* 
 their  Son  %  and  as  Lois  and  Eunice  did  Timothy,  child  to  31. 1: 
 the  one9and  Grand-  Child  to  the  other.    Yea ,  farther;  A  *  7faf.i.$. 
 private  godly  Lay-man,  or  woman,  (I  think)  who  is  en-  .3*1?- 
 dued  with  knowledge  of  the  Divine  mifterics ,  may  alfo 
 for  the  benefit  of  his  Family,  give  the  fenfe  of  a  Tc*r5and 
 make  an  expounding  of  Scripture,  according  to  the  Ana- 
 logy of  Fair.h,and  the  foundations  of  Ghriftian  Religion; 
 and  may  alfo  take  home  a  neighbour,  and  Communicate 
 of  their  knowledge  unto  him  ,  as  -Atptila  and  Prifcilla  did  ^#  x  g  ^ 
 1^06 polios,  though  a  man  mighty  in  the  Scriptures  ,  and  ex- 
 pounded the  way  oftfod  more  perfectly  unto  him. 
 
 But  if  fuch  being  of  the  ordinary  and  vulgar  people 
 will  break  thefe  Bounds  ejr  Limits  fetthem ,  &  will  afand 
 up  into  the  Mount  of  the  Church  Pulpit, or  Desk,  or  take  Sxod,  1  ?.23. 
 lothemfclves  the  Houfe,  Chaire ,  or  Table ,  there,  of  23, 
 their  own  fclf-will  praefumptuoufly,  before  they  are 
 Authorifed  by  others,  and  ignorantly,  before  they  have 
 learned  thcmielves  to  teach  and  difpenfe  publickly  the 
 
 b  Myfte- 
 
The  Authors  EptHle 
 
 Myfteries  of  falvation  out  of  the  word*  to  adminifter  the 
 feals  and  Sacraments  of  the  fame  folemnely,  to  decide 
 Queftions  and  Controverfies  peremptorily,  and  (as  their 
 manner  is )  Negatively  from  Scriptures,  to  cenfure  the 
 Grdcrsand  the  Ordinances  of  the  Church,  ra(hly,and  in- 
 confiderately ;  and  to  Quaere  and  Quarrel,  or  rarher  ap- 
 peal Miniflers,  as  foon  as  they  have  ended  their  Sermons 
 of  Hserefie  and  Blafphemy, proudly, and  arrogantly,  I 
 muft  then  tell  them,  that  with  Nadab  and  Abihu ,  they  of- 
 
 Levit  ro  i  ferftra#gefire  before  the  Lord,  which  be  commanded  them  not- 
 
 '  (and  it  is  Gods  mercy ,  that  4 fire  goeth  not  forth  from  the 
 
 Lord  and  devoureth  tnem-,)&.  I  mall  reckon  them  amongft 
 
 Coloj.  a. 1 8.  the  Co'osjian  Impo(lorSy  who  intruded  into  thofe  things  which 
 they  h  we  not  feen,  vainly  puft  up  by  their  flefhly  mindes ,  and 
 not  holding  the  head \  Chrift,  who  hath  difiributed  feveral 
 
 Rom.i  2 ,4.  offices  to  feveral  Members,  and  not  the  fame  or  all,  to  eve- 
 ry one, 
 
 Yea,and  I  will  take  them  up  in  the  round  words  of  that 
 great  Bifhop  BafiL,  who, as  Tbeodoret  rclateth ,  when  the 
 Clatk,  or  M  after  Cook  of  the  Emperours  Kitchin,  (whofc 
 name  was  Vemofthenes')  being  both  unskilfull  and  igno- 
 rant, and  alfo  a  very  bold  and  infolent  fellow  Reprehend- 
 ed Baftl,  and  refilled  him,  teaching  that  which  was  right 
 and  true,  He,  Bafd  handled  him  roughly,  and  anfwered 
 him  fharply  \  c°»  es**v>  ^5;  t&Tv  r^a^Sp  K&ivKtUf  ffoyrlfa  sft>fxa- 
 
 Twvyi^tiaf  \.7in.ie*f  V  J^u'vctaai ,  fiifivtrpAVcii  lya*  7»V  etJC&oc? .  it   IS 
 
 your  place  and  office,  Mr.  Cook,  to  ta  he  care  of  feafoning  the 
 Emperours  Broth  and  Caudelsfor  him.  For  by  reafon  you 
 have  your  eares  fluff ed and opplete  (with  Kitchin  fturfc  and 
 fuch  foyland  fordes,)  you  cannot  hear  the  Divine  myfteries 
 and  dogmaticals  I  preach.  To  the  like  purpofc ,  I  may 
 round  in  the  ear,  fome  prefumptuous  (in  the  like  kinde) 
 ♦  Jgnaro's^and  may  fay,  it  is  your  place,  Good-man  Web- 
 Jier,  to  follow  your  (buttles  and  textures,  and  not  to  pro- 
 vide 
 
to  the  Reader \ 
 
 vide  a  Text  and  a  Sermon  againft:  the  Lord? day  .-and 
 yours  Good-man  Taller,  to  fit  on  yourfhop-board  ,  and 
 work  with  your  Needle  and  Thread,  and  not  to  fit  at  the 
 Lords  Tabic  and  confecrate  wine  and  break  bread  $  and 
 yours, Good- man  Farmer,  to  keep  to  your  Ploughing 
 and  Towing  in  your  own  fields,  and  the  skreening  and 
 querning  of  your  Malt, and  not  to  break  our,unto  preach- 
 ing &  fermoning  in  the  pulpits  of  others,and  fall  a  skreek- 
 ing  and  qucring  againft  Minifters. 
 
 As  for  the  Good-wives  I  have  nothing  to  fay  of  them, 
 who  have  wit  enough  to  keep  themfelves  well-bufied  ac 
 '  their  Churnes  and  Diftaffes,  and  (uniciTe  it  befome  of 
 the  Quaking  Sect,)  more  wit,  then,  fas  fomc  of  their  huf- 
 bands)  to  intermeddle  in  the  Church  bufinefles ,  in  the 
 Difcipline  and  Doctrines  of  the  lame,  to  Qyjere  and  Ca- 
 vil, revile,  and  flaunder  them, though  confonant  and  a- 
 grecable  to  the  Scriptures.  Otherwife  if  they  alfo  will 
 bepratlingof,and  againft  our  preaching,  and  fpending 
 their  words  more  then  their  wits ,  in  matters  above  them, 
 I  (hall  make  ufe  of  Telemachus  fpeech  to  Pepelope,  except- 
 ing to  good  and  skilfull  Mufick  and  Muficians. 
 
 A*X'  tit  otKOvtlfii,  7^ray7n<  "tf¥*>  Kof*/£«,  rj  ^ 
 
 'Irip  t*  fya-KOLTWii  yjj  afAfnroXoHriK'iKiut  nomer  O* 
 
 I  will  englim  it  for  them  whom  it  concerns,  as  thus, 
 woman,  get  you  home,  and  follow  your  own  bufineiTes 
 of  fpinning  and  and  webbing,  and  bid  your  maids  finifli 
 their  works.  Let  the  Miniftery  of  the  word  alone  to 
 men. 
 
 For  fo  Saint  Paul  would  not  permit  a  woman tobe  ar  C«rj+. 
 Speaker  or  Teacher  in  the  Church,  or  of  Church  af-34. 
 fairs,  no  nor  any  man  who  is  ignorant  anduncxpert  in 
 them,  unfent  and  unapproved  of  it,  as  my  book  will  c- 
 
 b  2  videncc 
 
The  (^Authors  Epttle 
 
 vidcncc  to  retort  the  words  of  their  ring-leaders,  Core, 
 Vathan,  and  Abiram*  Te  t die  too  much  upon  you  ye  fonms 
 of  Simeon,  and  daughters  of  Gad,  and  more  than  ye  can 
 
 'Kum.  1 6.3.  well  carry  out  before  God  or  man,  though  you  bear  it 
 high,  and  lift  up  your  felves  amongft  your  brothers  and 
 
 -Ep^/ 4.1 1. 'friers,  even  as  high  as  Paftors  and  Teachers. 
 
 In  which fenfeonely  it  was, that  Hierome complained. 
 
 Uieyontex* 
 JEpifl.     ad 
 
 1 '  J£w>d  medic  drum  e(l , 
 Prcmittum  Medici \  traclant  fabriliafabri ; 
 
 Sola  Scripturarum  ars  eft,  quamfibi  pafsim  omnes  vindicant* 
 
 Scribimus  indotti,  doclique  poemata  fafsim. 
 
 Hancgarula  anmt  Ham  delirusfenex,  bancfophijlaver^ 
 boftts  ,  banc  univerfi  pr/efumunt ,  lacerant }  docent ,  ante- 
 quam  difiant.  Nor  Hierome ,  nor  I ,  nor  any  Minifter 
 that  I  know  of,  do  (as  the  Papiftsdo)  forbid  the  Lay 
 and  fccular  calling,  from ,  or  rebuke  for  reading  in, 
 commenting  upon,  expounding  of,  or  arguing  out  of 
 Scripmrcs,  who  have  attained  to  any  good  meafurc  of 
 knowledge  and  understanding  in,andof,them  ;  of  which 
 fort,  as  former  ages  have  recorded  many  worthies,whofe 
 names  are  Honorable  in  the  Church,  fo  thefe  prcfent 
 times  do  frequently  produce  very  eminent  Gentlemen, 
 whom  I  muft  needs  name  fome  of  them  Honoris  caufi,  as 
 Sr.  Richard  Baker  of  Kent ,  Mr.  fobttTimfonof Leicefter, 
 Mr.  William  Morice  of  Devonfhire,  ail  which  have  com- 
 mitted learned  works  and  labors  to  the  Prejfc,  worthy 
 alfo  in  an  orderly  way  to  afcend  the  Pulpit,  and  thence  to 
 difpence  the  Sacred  Myfteries,if  they  thought  good,  as 
 another  worthy  Gentleman  and  Juftice  of  Peace  in  Suf- 
 folk ,  Mr.  Lucas  hath,  whom  the  Reverend  Bijhop  of  Nor- 
 mchbtioxc  he deccafed.,  ordained  a  Presbyter  and  Mini- 
 fter of  the  word ,  upon  his  zealous  and  devout  defire 
 tJkfcof. 
 
 But 
 
to  the  Reader. 
 
 But  this  is  that  which  TJierem  complained  of  in  his 
 time, and  we Miniftcrs of thefc ages  do  except  to, That 
 whereas  all  men  of  other  Trades  and  Vocations  keep 
 within  the  comp3fTe  of  thofe  things  that  belong  to  them, 
 the  Phjfician  dealing  in  Medicinal  matters,and  the  Smith 
 in  Iron  worksjand  none  of  them  profefleany  Trade,  with- 
 out a  lawfulltimeof  learning  it,  and  a  lawfull  liberty  of 
 pra&ifing  it,  all  both  men  and  women  too,  of  rhc  ordina- 
 ry and  Lay-condition  of  the  Vulgar  Trades  and  Myfte- 
 ries  5)  as  (to  fpeak  in  Hicroms  words)  the  garrulous  mai- 
 ling old 'wife ',  the  delirous  doting  eld  man ,  the  verbofe  loning 
 £raftfman>znd(l  &d6)ti\\sfcurrilousfcr,bling  Plough-man, 
 I  have  to  deal  with,  (who  if  he  make  his  Plough  to  go  no 
 lighter  in  his  field,  then  he  hath  done,  his  Pen  in  his  Lct^ 
 ter,he  makes  as  mad  work  there,  as  here  he  hath  done,) 
 I  fay  (fuch  they  are  we  except  to,)  who  have  not  learned, 
 or  known  the  Scriptures  ,  neither  the  language  nor  the 
 fenfe  of  them,  nor  do  yet  well  skill  the  foundations  and 
 principlerof  their  Religion,  nor  can  give  a  reafon  of  their 
 Faich  and  Hope,do  yet  prefume  to  interpret^xpound^and 
 Preach  them  (as  themfelves  call  it)  not  onely  in  the 
 Chaires,  and  at  the  Tables  of  their  own  private  domeftical 
 meeting  houfes,  but  alfo  in  the  Desks ,  and  out  of  the  P///- 
 fits  of  lome  of  our  Vacant,or  too  indulgent  publick  Paro- 
 chial Churches,  where  the  unlearned  and  nnft able  of  them 
 trrc H  St .  Pauls  Epi files ,  as --t bey  do  alfo  the  other  S captures 3»^.$.T& 
 nnto  their  own(zs  conftrudtion,  fo)  deftruflion,  &  to  others 
 both  Confufion  and  Delufion :  Prtfumunt,  lacer ant \docent 
 priufquam  difcant ,  asHierome  faith, which  words, with 
 his  former  above,  (though  cited  by  the  Papists,  for  their 
 interdicting  the  ufe  of  the  Bible  unto  the  common  peo- 
 ple in  their  National  tongues)  if  they' do  nor  fuffkiemly 
 clear  Hierome  from  Papijing  with  them,  I  am  fure ,  thofe 
 other  words  of  his  upon  the  Epiftle  to  the  Col.  3 ,  16.  will 
 
 b  3  do 
 
The  Authors  Epiftle 
 
 do  it  fufficiemly  -,  yea  ,  abundantly  to  a  Syllabic :  tor 
 writing  upon  thofc  words.  Let  the  word  ofChriH  dwell  in 
 you,  the  people  of  Cole 0c,  **»*/•$  richly  or  plertteoujly 
 teaching  and  admonifhing  one  another ;  he  faith,  hie  oflenbitur 
 wrbum  ChriJli.,  non  folumfufficienter  ,  fed  abundant  er  habere 
 dcb<re>  etiam  Laicos,  &  invicem (etr.etipfos  docere  ejr  monere. 
 Here  it's  declared  and  manifefted  by  the  Apoftle  that 
 even  the  laicke  and  popular  fort  of  men  and  women,  ought 
 to  have  the  word  of  Chrift  dwelling  in  them  not  onely 
 fufficiently ,but  abundantly ,  and  to  teach  and  admonijh  one 
 another t  which  is  privately  in  Pfalms,Hymnes,e^.  This 
 judgement  of  Hieronimm  I  embrace ,  as  Vscr  ^a?,  and 
 fubjeft  mine  to  it,  as  a  [acred Law :  But  I  mall  offend,  I 
 fee,  in  the  length  of  my  Epiftle  to  the  Reader,  like  as  I 
 have  (I  perceive)  in  the  largeneffe  of  myanfwer  to  the 
 Scribe :  and  yet  I  muft  give  you  alfo  fome  account  about 
 the  Title,  and  Dedication  of  the  fame. 
 
 ifapparoVi      I  fuperfcribe  the  party  I  anfwer,  a  Sribe  firft ,  and  that 
 becaufe  of  hisLctter?not  his  literature,or  learning.  There, 
 
 CM..*.  22.    wjierc  gr<  M4tfaw  faith,  there  was  a  Lawyer,  St.  Mark  re- 
 
 Mark\2     ^atlDb  tnc  ^amc  ^ory>  hub,  a  Scribe  ,  put  them  together* 
 2g.  The  Lawyer  Scribe  was  the  learned  Scribe,  ex  pert  in 
 
 tranferibing  and  expounding  the  Law  oiMofes.  Such  a 
 ?fra  7.  one  was  Efr 'a  the  Scribe,  and  (uch  is  fpoken  of  by  our  Sa- 
 CMat.  1 3.  vlcur  Chrifl  in Mathew ,  and  called  a  Scribe  inftrufied  unto 
 35.  the  Kingh&m  o/God,and  fuch  a  one  I  mean  not. 
 
 But  befides  this,  there  was  amongft  the  Jews ,  a  Scribe, 
 who' wrote  onely  out  Adts,Dccrees,  Wills,  Contracts,  and 
 fuch  like,  and  was  but  as  a  Secretary,  Rotary,  Scrivener, 
 with  us, and  therefore  where  St.  Mathew  faith  ,a  certain 
 Mat, $,19.  Scribe  came,  and  faid,  Sr.  Luke  reporting  the  fame  matter, 
 L*ks9*¥?\  faith;*  certain  man came,and  faid,  &c.  The  certain  Man- 
 fcribe  (put  them  together)  was  but  an  ordinary,  and  iW- 
 garScrihyxa&ited  in  transcribing  things  but  not  skilled 
 
 at 
 
totht  Reader.      ""  "  —- — 
 
 ««£wftilcdbymein*c7^?,dai"ct   a   *"'<  »s  my  i  Cfr.  24.6, 
 1  wcr :  no  Law  book  lcarncd^utonclyTOSS??1  m.y  an- 
 cd  £«7^,  and  fcarccly  that  neither. 
 
 But  why  Pharifee^you  will  fay  *  I  will  give  you  this  out  fyipb.  r<"». 
 of  Epiphanius.    Dicebanlur  Pharifei,  eo  qnod,  feparati  ejfent l  *     %c' l   ' 
 ab  altis  propter  fpontaneam  fupcrflnam  Religioxem  apud  tpfos 
 receptam    Pbares  enim  in  Hebraica  lingua  feparattonem  fi- 
 gnificat.    And  I  will  Bnglifh  it  for  them  whom  it  con- 
 cerned,  that  they  may  underftand  themfclvcs. 
 
 They  were  called  Pharifes, becauk  they  feparated  them- 
 i elves  from  others  for  the  pradtifing  of  their  fuperfluous 
 will-worfbip  fuch  as  is  (Hcufc-preaching ,  and  Pond- 
 dippings.  )  For  Hares  in  the  Hebrew  tongue,  (as  Jwvpfo®- 
 in  the  Greek)  (Ignifiah  a  feparate,  or  reparation.  How  art  tins. 
 thou  broken  forth  ^  or  feparare  i  (I  fpeak,  Sirs,  to  the  afore- 
 faid  Scribe.)  This  breach,  or  ieparation  be  upon  thee, 
 therefore  his  name  was  called  Pbares,  3nd  fo  thy  name  Pha-  6Vv.38.2p; 
 rife. 
 
 But  now  laftly,  why  Hypocrite  ?  why  this  followeth 
 from  the  two  other,  as  the  conclufion  from  the  two  pr*~ 
 mifes  •  a  Scribe^  a  Pharife  ,  therefore  an  Hypocrite :  befides,  -&ptfflfc 
 you  know  the  word  (Hypocrite)  is  taken  from  the  ft  age 
 flayer  and  aftour^who  ?TF^?3  judgeth  ^nd  efteemcth 
 himfelf  to  be  a  perfon,  as  a  King,  or  3  Captain,  which  he 
 is  not,  and  scleth  it  fo,  35  if  he  were :  And  fo  my  Scribe 
 and  Pharifee  is  alfo  Hypocrite,  as,  who  fecms ,  and  deems 
 himfelf  to  be  a  Preacher,  and  a  Dipper,  which  he  is  nof> 
 neither  of  the  two  Perfons,  or  Officers,  yet  taketh  upon 
 himfelf,  and  acleth,  or  rather playcth,  as  if  he  were  ei- 
 ther, or  both. 
 
 And  now  (learned  and  loving  Sirs,)  give  me  your  p3- 
 timce  for  a  word,  about  the  Dedication  of  this  my  anfwer, 
 
 and 
 
The  Authors  Epiflle 
 
 ~ SdTwiil  lcavcToulh^crc.  I  (hall  deal  clearly  with 
 
 you,  and  jell  y  ou  all  than; m gpv  ^  unto  ^ .    fo  bc 
 
 againftthePhiliftines  ,andiorhi3  people  of  Ifrael  ;Co  I 
 have  Dedicated  this  my  an'fwcr  (my  firft-born  and  eldeft 
 iflue  of  this  kiodc)  unto  you ,  (as  to  indearand  ingratiate 
 my  felfunto  you,  appearing  in  your  ("as  well  as  my  own) 
 defence  (it  being  the  joync  truth,  and  common  falvation 
 
 fade  3.  I  write  of,  and  fo  for)  to  cntereffc  and  engage  (fo  far  as  I 
 may  bc  bold,)  fome  of  you,  bappily,or  fomc  one  of  you, 
 at  leaft,to  thepurfuite  and  profecution  of  this ,  one  of 
 the  Lords ,  and  his  truths  battels ,  even  unto  a  glorious 
 victory,  (asyoucanwclldoit:)  and  fo  to  the  patronage 
 and  protection  of  this  my  but  skirmim  ng  velitation, 
 fo  far  as  it  holdeth  forth,  the  truth  and  faith  once  de- 
 liveredunto  the  Saints ,  earnejlly  and  ever  to  be  contend- 
 ed  for  againfl:  the  Scribes  ,  Pharifes  ,  Hypocrites ,  this 
 fwarm  of  the  old  Africane  Wafpcs ,  and  Egyptian 
 Flies,  (blown  over  into  the  Europa?an,and  brought  hither 
 into  our  Britannical  Coafts,  by  I  know  not  what  ftrong  & 
 crbfle  windes)  who  will  be,(I  know)  humming  and  buz- 
 zing about  me,flutirir}gand  fly-blowing  this  my  anfwer, 
 &  putting  forth  fome  of  their  flings  againft  it :  (fo  being 
 crafty  !  caught  yon  with  guile.  This,  of  Dedication  (as  the 
 
 2  O.i  2.16.  Apoftle  1 peaks  in  a  like  cafe.)  As  for  my  felf,  I  evidently 
 for  fee,  and  fentlbly  perceive,  that  I  fliall  not  be  in  life,  or 
 if  fo,  in  ftrcngth  to  give  them  a  Counter- blaft,and  Retor- 
 ilon$  or  the  truth, any re-inforctng,  or  re-eftablifliinf, 
 (as  whoamcompafled  abour,  and  within,  with  many  in- 
 
 £  Cor.i.p.    firmities  of  body  (befides  the  difeafc  of  old  age)  and 
 
 have  the  fentence  of  death  in  my  felf,  which  I  lookdayly 
 
 when  it  fliall  be  executed  on  me,  by  the  will  of  God:) 
 
 yea,  and  it  is  full  time  for  me  to  lay  down  Armes,  bein^ 
 a  O.i  .9.    *  not 
 
to  the  Reader ^ 
 
 namd   wsSm&m  *• 
 
 not  oncly  come  to  a  Sexagenary  Souldicr  of  Chrift,Hebt2,\0, 
 
 {the  Captain  of  our  f ah  at  ion)  and  fo  free  from  the  wars, 
 
 but  a  good  way  patted  beyond  a  Septuagene ,  and  fo 
 
 free  among  the  dead  or  dying,    as  David  fpeakech,  ?[<*!$%.  5, 
 
 (  Mam  life  being  threescore  years  and  ten ,  as  the  fame  Br  , 
 
 faith.  f  Pf<9o.io; 
 
 Wherefore  worthy  Sirs,  ye,  whoft  brea(ls  are  full  of i0y2t 
 milk  and  jour  bones  moijlened with  marrow,  (as  Job  fpeak-  *2^' 
 
 eth)  who  are  of  lively  and  lufty  bodies,  vigorous  and 
 ftrong  brains ,  efpecially  of  good  and  zealous  hearts,  Be 
 valiant  for  the  truth^  upon  the  earth  (this  chiefly  which  you  ler.g^t 
 breath  and  live  on)  Arife,  and  (hew  your  felves  abioad  in 
 defence  of  it ,   and  as  Abraham  drove  away  the  fowls  that  Gcn  e  JtI  f 
 e me  down  upon  his  facrifice ,  fo  flap  off  the  flies  ,  that 
 come  up  againft  our  Divine  Sacrifices,  Sacraments,  and 
 other  Services  of  God,  fentin  (raoft  likely)  fromf^tf 
 Cod  of  Flies,  and  the  Prince  that  ruleth  in  the  airt  and  Eph,2.2* 
 goeth  to  and  fro  in  the  earth ,  walking  up  and  down  in  it  l°b  1.7. 
 (as  he  hath  done  in  our  Englifh  earth ,  very  much 
 of!ate)Jand  as  thcyufe  todifperfcawafpsneft,  focaftin 
 gmongft  them  fome  of  your  Hot  waters,  your  %eal  of  God 
 which  is  according  to  knowledge ,wherby  the  wings  of  their Rm*1  °*a» 
 erroneous  and  violent  opinions,  that  fpread  out  and  flic  a- 
 bout,  may  flack  and  flag,  and   the  flings  of  their  ma- 
 litious  and  virulent  tongues  may  be  dulled  and  blunted. 
 For  Iwifb  not  any  theleaft  hurt  to  their  pcrfons  and 
 livclyhoods ,  nor  do  I.  defire ,  that  any  of  the  hairs  of 
 their  heads,  (which  I  know,  are  all  numbred)  fhould  be  jifattl0  ^ 
 diminifhed  and  fall  totheground  without  their  Father: 
 but  this  I  both  wifh  and  defire  that  all  the  Herefies  of 
 their  heads  (which  are  a  Number  and  many,  fcarcc  to  be 
 numbred,  for  that  their  New  Light  ever  is  leading  of 
 them  into  a  new  darkneffe)   might  fall  to  the  ground, 
 and  be  extinguifhed  by  the  will  and  pleafure  of  God  our 
 
 c  Fa. 
 
The  Authors  Eft  file 
 
 Father,  and  by  the  skill  and  Learning  of  you,  my  bre- 
 thren ;  and  by  power  and  authority  of  our  ^uperiour 
 Migiftratesand  Patriots,   Either  putting  a  hook  into  their 
 
 I  fa  "7  20  mftriHsi  an&  *  bridle  in  their  lips  >  and  turning  them  (but 
 fafe  in  their  perfons  and  proprieties)  hack  fa  the  way  they 
 ame,  unto  their  Ley  den  from  London ,  and  unto  their 
 tjMunfttr  from  Weftmin(ler ,  and  unto  their  Africk ,  or 
 whether  (theypleafe)  from  Europe,  or  but  England:  or 
 
 Me  13.  t  clfe  fo  yoking  and  ringling  the  wild  Boars  amongft  them , 
 who  foam  out  their  ownjhame  ejr  rage  againft  us  Minifters, 
 and  the  Ordinances,  that  their  mouths  may  be  ftopt  from 
 railing,  and  their  fnouts  from  rooting-,  that  they  may 
 
 mj  5  not  break  through  the  hedges,  ordown^n;^  of  the 
 
 vineyard  of  the  Lord,  toeatupthefweet  Grapes'  (of  our 
 Truths)  to  pluck  of  thepkafant  plants  (of  our  children) 
 to  deftroy>  at  leaft  to  dilcountcnance,  the  painfull  Vint- 
 dreffers  (of  our  Minifters)  and  fo  at  laft  to  lay  wild  md 
 waft,  the  whole  vineyard  of  our  flourishing  Church  of 
 England. 
 
 Jfyou  now  i  (my  fellow- Collegiates ,  and  Minifters 
 efpccially)  Altogether  hold  your  peace  at  this  time,  there 
 
 Efihr^,i^  [hall  come  enlargement  and  deliverance  from  another  place, 
 from  forreign  and  out-landilh  Mioifteries  and  Univcrfi- 
 
 3*1  o.  ties,  ( he  whofaidto  the  North  give  up,  and  to  the  South  kcip 
 
 not  back,  bring  my  fens  from  far,  can  and  will  afar  off  raiic 
 up  Patrons  of  his  Church  and  truth)  and  you  and  your 
 fathers  houfes  {ball  be  destroyed  (foitmay  be,  if  it  be  not 
 fo  in  part  already)  yea  you  and  your  Mothers  houfes  too 
 fhall  be  deftroyed  (this  is  that,  is  now  aimed  at  by 
 them,  and  projected. 
 
 Andwhoknoweth  whether 'you  art  come  to  thellnivcrfl- 
 ty,  to  the  Miniftery,  to  the  Reclory ,  for  fuch  a  time 
 as  this,  wherein  all  thefe  are  in  hazard,  and  under  tht 
 Candle ,  byreafon  of  Haman  tbt  Agagittthtftws  tntmy : 
 
 I  mean 
 
to  the  Reader, 
 
 I  mean  not  a  man,    not  any  fingle  man  in  the  world, 
 but  the  double  men  of  this  world,  the  Johns  of  Leydens^ 
 and  the  Nicks  of  Manlier,  and  all  thofe  other  names  of 
 other  Towns  and  Cities,  who  aretheMinifters  enemies, 
 the  Universities  enemies,  the  Church  of  Englands  ene- 
 mies ,  and  who  already  have  boughr  us  and  fold  us  in 
 part,  and  intend  the  whole  Purchafe  and   Alienation  of 
 all  is  ours,  and  would  afore  now  have  grafped  it  into 
 their  Sacrilegious  hands,  but  that  they  cannot  yet,  (and 
 never  may  they  (I  pray)  never  (hall  they  (1  hope)  get  a 
 "Decree  and  vote  for  the  fame. 
 
 Now  therefore,  (learned  and  zealous  Sirs) feeing ^«r 
 hearts  are  enduing  of  good  matter  sjn  your  ftudies  &clofcts, 
 Let  your  tongues  be  the  fens  of ready writers,  and  your  pens  <pra£  4-  f 
 be  the  tongues  of  ready  Preachers.  Tou  are  full  of  matter,  acv.j  14° 
 the  Sprit  within  you  conflraineth  you,  (and  the  love  of  Chr}/} 
 conflraineth  you)  Behold^  your  belly  is  as  wine  which  hath 
 no  vent,  it  is  ready  to  bur sJ  like  new  bottles,  Speak,  write, 
 and  fo  give  it  vent  both  wayes,  that  ye  may  be  refrejhed,  Iob  52.18, 
 open  your  lips,  fctpen  to  paper,Wrf#/«w,  as  Elihudoth  9A9. 
 to,  and  in  fob. 
 
 Sowhilftyoulift  up  your  tongues  in  Preaching,  and 
 Let  down  your  pens  in  writing,  as  a  two  edged  Sword,, 
 fourbifhed  and  brandifhed,  to  the  cutting  off  all  rank  o- 
 pinions  of  hcreticks  and  Sectaries,  of  our  Scribes,  Pha- 
 rifces,  Hypocrites. 
 
 I  will  lift  up  my  hands  and  heart  in  Prayer,  ttMofes  £Xotiy%i9t 
 did  his,  whilft  J  oshuah  was  fighting  again  ft  Amzkk^  and 
 shall  fay.  Let  God  arife,  an&let  his  enemies  be  fcattered  be- 
 fore him^  yea  for  thiscaufe,  I  bow  my  knees  daily  unto  the 
 Father  of  our  Lord  fefus  Chrifi  (of  whom  the  whole  Fa-  £^.3.14, 
 mily  in  heaven  and  earth  is  named)  that  he  would  grant  you 
 all,  according  to  the  riches  of  his  glorie,  to  be  strengthen* 
 ed  with  might  by  his  Spirit  in  the  inner  man. 
 
 c  z  And 
 
The  Authors  Ipilile 
 
 iudg%6 .J2.        And  now,  go  in  this  thy  might ,  and  thou  jhalt  fave 
 H«  Jfrael  from  the  hands  of  the  Midianites,  the  Lord  is  with 
 
 thee,  thou  mighty  man  of  valour :   The  Lord  be  a.  Sun  and 
 Ffalfa.i.    a  Shield  to  thee,  and  give  thee  grace  and glory ,  when  thou 
 goeft  lorth  to  fight  the  Battels  of  the  Lord,  to  defend 
 the  Truth,  and  to  defeat  the  enemies  thereof.     Thee 
 JjWg.i.i.      ]  fay5  whcfialtgoupfor  us,  again  ft  thefe  Canaanites ,  firft 
 (and  next  after  my  lelf)  to  fight  againflthem.     And  be 
 Gen.29.5.    *  J-udah ,   (for  fo   fudah  went  up  firft  by  Gods  ap- 
 pointment) a  man  ofpraifeto  God^  (as  that  name  figni- 
 ficth)  and  have  thou  the  Blefsing  of  Judah,  to  be  he 
 whom  thy  Brethren ,   (and  my  fclf)  if  living jhallpraife, 
 and  thy  hand  let  it  be  in  the  neck  of  thine  enemies ,  and  be 
 thou  as  a  lions  whelp,  to  go  up  from  the  prey,  Hoop  down, 
 couch  as  a  lion,  and  as  an  old  lion;  who /hall  raife  theeupi 
 Gen  40  8  p.  Ari^  antot^ee->  ^et  the  gathering  of  the  people  be. 
 
 Yea,  Let  the  Lord,  the  God  of  the  Spirits  of all  fit  fl), 
 Num. 27, 17  fet  men  (and  Ministers  efpechlly)  over  the  Congregati- 
 ons, which  may  go  out  before  them,  and  which  may  go  in 
 before  them,  and  which  may  lead  them  out,  and  which  may 
 lead  them  in,  that  the  Congregations  of  the  Lord,  be  not 
 as  fhetp  which  have  no  (hepberds:  And  let  the  Itnm  an  1 
 Exo.2$tic»the  7bummim3  Lights  and  Perfections  be  with  the  holy 
 J)eut,-tf.  8.  Tribe,  and  he  in  their  breafts  and  hearts,  when  they  go 
 in  before  the  Lord,  and  come  out  unto  the  people,  and  let 
 £.  ,  them  be  the  Chariots  oflfrael- England ,  and  the  horfe- 
 
 '  #I3*  t  men  thereof ', Let  three fcore  valiant  men  of  the  valiant  of rl fra- 
 el- England^*  About  Solomons  bed,a\\  holding  Swords^  (the 
 t^^.37'  Swords  eft  he  Spirit)  being  expert  in  warre,  every  fine  ha- 
 ving his  Sword  upon  his  thigh ,  becanfe  of  the  fear  of  the 
 nighty  of  errour  and  ignorance,  and  the  danger  of  the 
 darkneffey  of  feds  and  herefies,  yea,  let  them  put  on  the 
 Eph%4l\it  whole  Armour  of  God ,  and  war  after  the  Spirit,  and  lee 
 the  weapons  of  their  warfare  be  net  carnally  but  mighty 
 
 through 
 
to  the  Header. 
 
 through  God,  to  the  fulling  down  the  Hrong  holds  of  Sa  2O.I0.  3. 
 tan,  and  cajling  down  imaginations  of  Se&aries,  and  eve-  5*5* 
 ry  high  thing  of  prefumption  ,    and  proud  Innovation, 
 that  exalteth   it  felf  again fl  the  knowledge*  of  God,  and 
 bringing  into  captivity  every  thought  of  rebellious  fchifme 
 and  hcrefic,  to  the  obedience  of  Chritt  and  his  truth. 
 
 I  have  done ,  and  fhall  now  return  unto  my  former  me- 
 ditations of ,  and  preparations  for  another  Enemy ,  and 
 my  laft  Enemy  too,  which  is  death  -y  And  (bill  now//  *  cV.  15.26 
 down  frit  (or  rather  now  at  laft)  and  confalt  with  my  felf,  Lt*ke  14.2 1. 
 and  with  fomealfoofyou  (my  brethren)in  your  book ?,  9rf£»^.4» 
 but  efpecially  with  God,  in  His  Book,  the  Holy  Scrip-  *?     ■ 
 tures,  which  is  Epiftolaquddam  Dei omnipotentis  ad fuam Vo%*r^[    T 
 creaturam,  as  Gregory  calleth  it,  or  as  Augufline  more^ ] in  $%* 
 ex  pre  fly,  Litter  a  Dei  de  V  atria  nojlra,  unde  peregrinamur,  ad  frat,  in  '* 
 nobis  tranfmiff*,ut  bene  <vivamus,wh\ch  are(to  render  it  in  eremo.  ' 
 2.  word)  Gods  Epiflle  to  the  Reaader,  and  therefore  as  the  dug.conf. 
 voice  fpake  to  Augufline,  Tolle,  Ltge,  Tolle,  Lege,  Iftall  '.8.^,12. 
 take  up  this  into  hand  chiefly,  and  read  if,  as  containing  ^/.^S. '  z* 
 directions  unto,  and  confolations  againft:  death:   This 
 God  is  our  God  for  ever  and  ever ,  he  will  be  our  gnide 
 even  unto  death,  as  David  fpeaketh  j  and  fo  I  may  adde 
 this  word  of  God  is  ournW,  for  ever  and  ever,  this 
 (hall  be  my  guide,  even  unto  death,  and  my  guard  even 
 againft  death ,  though  he  come  up  again  fl  me  with  his 
 twenty  ihottfand,  an  innumerable  company  of  fkknefifes, 
 difeafes ,  aches ,  pains ,  dolours ,  griefs ,  pangs ,  ago- 
 nies, Terrours,  Tortures,  nakedneflc,  RottcnnefTe, 
 and  befet,  and  beflege  me  round,  welcome  that  (enemy 
 though,  who  comes)  though  with  all  thefe ,  yet  to  put 
 an  end  and  period  to  all  thefe.     Come  in  thou  bleffed  of 
 the  Lord-,  wherefore  Bande ft  thou  without.    I  fball  there- 
 fore if  none  will  give  it  me  freely,  refolve  to  take  to  my 
 felf  my  eafe  of  wity  or  writing  any   farther  in  thefe 
 
 Contro- 
 
The  Authors  Epiftle 
 
 Controverfiall    Myftciics     of  Truth,    as  intending 
 wholly ,    during  my   fhort  time  here  )  and  oncly , 
 >  That  great  my  fiery  of  godlinejfe  without  Contr  over  fie  y  and 
 trw.iri  .  as  CXpC<5tsng  dayfy  when  the  fame  death  shall  come, 
 and  become  my  lafl  friend  on  earth ,  and  give  me  my 
 tVritofeafe,  which  I  (hall  willingly  cake,  and  chearful- 
 Phil.1.23.    ly  embrace,  as   who  am  defirous  t«  dtp art ,  and  to  he 
 AdatM^.whh  Chrifl,  which  is  far  better^  who  harh  alio  promifed 
 to  eafe  all  the  weary  &  heavy  laden  that  come  unto  him. 
 The  words  that  Epihanim  took  his  leave  in  of  the  Pres- 
 byters ,  and  other  Profeffours  of  Cyprus,  after  he  had 
 exhorted  them  to  innocency  of  life  ,  and  cbnftancyto 
 the  Faith,  and  told  them,  that  he  muft  (hortly  be  cal- 
 led from  hs  labour  on  earth,  and  fettled  in  reft  in  hea- 
 ven, and  after  he  had  prayed  for   them,  they  were 
 thefe,     Salvi  eJtotejUii ;  Epiphanius  enim  non  <vo$  ampli- 
 us  videbitin  hac  vita:  God  blciTeyoti  Children:  for 
 Epiphanius  (ball  fee  your  faces  no  more  in  this  life.    He 
 might  indeed  fpeak  fo  to  them,  as  who  was  an  Anci- 
 ent Father  of  the  Church  two  wayes,  both  as  Bifhop  of 
 Salamine,  and  as  having  lived  in  that  See,  as  Bimop,  55. 
 and  in  the  world  115  years,  and  it  fell  out  accordingly, 
 for   he  died  in  the  fhip  failing  from  Cjfrm  to  Sala- 
 •  1  fetx.i     mine,  and  came  hither  onely  to  buriall.  But  the  Elders 
 which  are  amongf  yen  I  exhort ,  who  am  alfo  but  an  Elder , 
 
 (  it  is  but  fo  With  US    here  ,   c-uprj«*gJr«f ©-,  a-fefl-.SvTty®") 
 
 and  therefore  I  will  render  Epiphanius  his  words,  in  the 
 a^.13.11.  4poflles  words,  and  his  taking  leave  of  the  Corinthians, 
 as  fitter  for  me  and  you.  Finally  my  brethren  farewell, 
 be  per  feci,  be  of  good  comfort,  be  of  onemind^  live  in  peace, 
 and  the  God  of  love  and  peace  fhall  be  with  you  (live  in 
 the  Truth,  and  in  the  Faith,  to  the  defence  of  it,  and 
 the  God  of  Truth  and  Faith  be  with  you)  The  Epi- 
 ftoler  (within  awhile)  fhall  fee  your  faces  no  more,  no 
 
 more 
 
to  the  Reader. 
 
 more  be  fecn  of  yoar faces:  For  lam  now  ready  to  be 
 
 effered,  and  the  time  of  my   departure  is  at  hand*,  I  have  2  Tun,  4. 6* 
 
 (in  part)  fought  the  good  fight ;  I  have  almoft  finished  mj  7.8. 
 
 courfe,  I  have  kept  the  faith ,  from  henceforth  is  laid  up 
 
 for  me  a  Crown  of  Righteoufneffe ,    which  the  Lord  the 
 
 Righteous  Judge  (hall  give  me  at  that  day ,  and  not  to  me 
 
 onely,  hut  to  all  them  ( of  you)  who  love  his  appearing ,, 
 
 and  (hall  out  of  your  love  appear  for  the  Faith  and 
 
 Truth  of  the  Lord  in  the  mean  time. 
 
 Finally  my  brethren  pray  for  me,  that  T  mdy  be  deliver-    ^r-,  t 
 ed  from  unreafonable  and  wicked  men ,  for  all  men  have  2  ,  -* 
 not  Faith  .>  but  the  Lord  is  faithfullt  who  (hall  ftahlijh  yout 
 and  keep  you  from  evil  ,  and  I  have  confidence  in  the  Lord, 
 touching  you  ,  that  you  will  do  the  the  thing  I  have  de fired 
 of  you.  and  e>chorred  you  unto.*  Be  ye  therefore,  as  ma-CPhl.i, 
 ny  as  be  per  feci,  thus  minded \  and  if  in  this  cr  anything  1 5.) 
 ye  be  otherwife  minded,  God  fhall  reveal  even  this  ,  and 
 that  alfo unto you,and  perfwade you  thereunto,  i_sfnd2Thefot  5, 
 the  Lord  dire II  your  hearts,  into  the  Love  of  God, and  into  the 
 patient  waiting  for  Chrifl, 
 
 Beheld  (faith  his  mouth  from  that  Mount  above)  IRcv.i2>  *2- 
 come  quickly,  and  my  Reward  is  with  me.  Let   all  our-^.2*.20* 
 hearts  from  thefc  Vallies  beneath  ccchoback,  and  re - 
 found  or  refpond  l^/»w,  Even  ft  come  Lord  $efus,eome 
 quickly. 
 
 An  humble  fervant  ofchrifi, 
 
 From  much-Leigh  s  Par-      and  his  Church,  and  your  af- 
 
 finage  Juliltbei,  1656.     fettionate  Brother  and  fellow- 
 
 Minifter 
 
 ftjfry  Wits, 
 
SIR,  *$\ 
 
 IVnderfiandthat  yots  have  a  defire  to  fee  [owe  writing  from 
 fome  ofthoje  that  do  feparate  themfelvs  from  the  corupt  pra- 
 ctifes  of  your  Church  (commonly  called  the  Church  of  England}  I 
 call  it  your  Shurch,for  it  is  none  efChrfis  (fhurchjbecaufe  (fhrifts 
 Church  is  a  fpiritual bittld-ng  made  up  of  ffintusJ perfons  falr.t s  by 
 call  ng,  as  appears  by .  Hebrews  3.6 .  1  fetter,  2,  5.  Rom*\.    7. 
 I  (forinth,\.i%  Ephefi.l.   baft  z.edby  cue  fpirlt  into  one  body  and 
 made  to  dr'.ncl^into  the  fame  fpiritt.  I  Corinth,  1  2. 13.  and  fuch 
 .  «fe  nett  the  Members  of  your  (fhurch,  exept  fwearers  drunckjrds 
 lyers  mockers  and  fc of ers  and  fuch  like,  are  fitch,  and  then  your 
 (fhurch  abounds  trvo  much,  there  may  be  a  divil  m  Chrlft  Chuch 
 as  wo*  Judas  but  they  are  not  all,  (or  at  the  be  ft)  the  mo  ft  of  them 
 Little  better  then  Devils  m  there  livs  andconverfatlons,  there  may 
 be  hypocrits  in  Chrift's  (fhurch  ,  but  Itt  is  not  made  up  of  hips- 
 cr'ts  as  your  Church  is,  There  may  be  fome  in  Chrift's  Church 
 thatt  may  fall  into  fome  groffe  fins  ,  but  they  do  not  make  it  there 
 trade  to  aft  fin  and  profannes  as  the  mojt  of  the  members  of  your 
 national  and  perochiall  (fhurch  doth  in  a  -word  In  Chrift's  (fhurch 
 the  Devlll  may  have  his  Chappe/  ,  but  I  could  rvifh  that  God  may 
 find  anough  in  your  Church  to  make's  a  Chappelofj  for  I  am  afrayd 
 that  your  ownconfcience  will  tell you[if  you  wouldtake  but  a  ftricj^ 
 veiw  over  your  parifh  Churches')  that  you  have  but  a  very  few 
 that  are  fit  vcffels  for  there  ma  ft  ers  ufe  and  fo  not  fit  members  of 
 Chrift's  Church,  which  is  called  his  body  ephefiuns.  5.23.30.     / 
 fay  lil^e  wife  we  feparate  but  from    the  coruptions  of  this  your 
 (thoutrh  falcely)  called  Church, for  what  ever  is  of  Godamongft 
 you  we  defire  to  own  for  what  ever  fcandalls  and  reproches  are  caft 
 upon  us  by  evilons  we  are  inthe  the  prefence  of  the  Lord  and  in 
 the  entegntie  of  our  harts  we  defire  to  owne  all  (and  no  more  then 
 all)  the  ways  praElifes  and  ordy nances  of  our  Lord  lefus  Chrlft 
 according  to  there  primitive  Inftiitttion,  Andbecayfe  there  is  fome 
 d'ference  between  yon  and  us,  about  the  Inflitutions  of  (fhrlft  and 
 perticulerly  about  babtifme  and becaufe  you  have  de fired  to  heere 
 from  fome  of  us  fqmethmg  concerning  that  poynt  althgttgh  I  do  not 
 altogether  approve  of  this  way  of  writ  tin g  becaufe  it  is  two  privet; 
 exept  it  might  be  comunicated  to  jmblicjxe  veiwfor  /  would  wilhncr- 
 ly  have  others  the  better  for  what  Jpjall  (through  the  ftrenvth  of 
 
 [*]  Ckrifi) 
 
Chriff)  fay  for  that  good  and  old  way  and  prattife  of  Chrifl  and  his 
 defciples  {left  for  m  to  follow^  I  £orinth  1 1.  I ,)  of  babtiz,ing  of 
 beleivers  and  therefore  I  (ball  comit  the  lejfe  to  Jnck^  and  papper 
 onely  I  (ball  define  you  if  yon  pleafe  to  Anfwsr  thefe  few  quemes  by 
 plain  Anddirett  Scriptures, 
 
 I .  Firfl  of  all  whether  the  comands  of  fchrifl  and  the  exernplar'ie 
 praBifes  of  the  Apo flies  and  Defciples  of  Chrifl  written  in  the  new 
 flement  are  not  written  for  our  learning  and  Imitation, 
 
 z.  Secondly  whether  we  may  add  too  or  detraChfrom  thefe  Co- 
 mands and  examples  of  Chrifl  and  defciples  at  ourpleafure  with- 
 out great  fin. 
 
 3.  'thirdly  whether  the  Comands  of  Chrifl  and  his  Apo flies 
 joy nedwith  there  examples  and prattifes  are  nott  fuficient  for  our 
 Rule  and  direction  without  the  tradition  and  Inventions  of  men. 
 
 4.  Fourthly  whether  that  Chrifl  lefus  is  not  as  faith  full  over 
 his  houfe  as  afonne  in  giving  them  clear  directions  how  to  biuld  his 
 houfle  &  of  what  met  eri  alls  asAfofej  was  tn  the  houfe  as  a  fervant, 
 
 \ly%  Whether  any  thing  concerning  the  worfkipp  of  God  in  the 
 Law  given  to  the  Jews  was  biultupwhh  arguments  and  darkjque* 
 flionable  confequences  contrary  tocomandgivenby  Mofes^or  Sollo- 
 mon. 
 
 6,  Sixtly  whether  we  have  more  power  to  biuld  Chrifl s  Spirit 
 tual  houfe  under  the  gofpell  by  arguments  and  confequences  then 
 the  lews  had  there  temporall  and  typical!  houfes  under  the  law  con' 
 trMtry  to  comand  given  forth  att  the  firfl, 
 
 7.  Sevently  whether  any  thing  performed  by  man  in  thewor- 
 ftp  of  God  will  be  exepted  of  God  exept  we  have  a  plain  word  to 
 Warrant  the  fame^which  if  it  may  I would  de fire  to  know  of  yon 
 upon  what  account  he  may  performe  it  foe  as  thai  it  may  be  exepted 
 feeing  he  hath  not  word  to  warrant  it.  And  if  he  may  doe  nothing 
 with  out  a  warrant  from  the  word  of  God  as  furly  he  may  not  ,  / 
 would  defire  to  know  of  you  what  word  or  warrant  you  cann  give 
 from  the  words  of  (fhrifl  (for  thefe  your pralYifes)  whofe  M'wiflers 
 youpret?ndto  be. 
 
 1.  For  forcingofmaintainancefrom  thofe  that  are  not  willing 
 to  pay  it  it  going  agaynfl  there  Confcience  and  Suing  them  at  the 
 Liw  to  recover  them, 
 
 2,  For  your  owning  of  the  min'flry  of  the  go sj ell of  Chrifl  upon 
 an  account  of  your  humane  learnino-  arts  andfcynces  and  ether^  a- 
 
 qtt'red 
 
quired  farts  received  from  Oxford  or  (Cambridge  orfuch  like  [cools 
 of  humane  learning, 
 
 3.  What  warrant  you  have  from  the  words  of  Chrifl  for  your 
 babtiz.ing  of  Infants  before  they  do  attully  beleeve. 
 
 4.  What  warrant  youhave  from  the  words  of  Chrifi  for  ad- 
 mitting ofperfons  to  the  Lords  Supper  before  they  are  b abused  ac- 
 cording to  Chrl ft  s  Inftitution  and  holding  forth  the  workj  of  holy- 
 xcjfe  toward  Gcd  and  Right eoufnes  towards  men  in  a  word  before 
 they  are  born  of  waiter  and  of  the  fpirrit  or  at  left  foe  fire  at  man 
 can  \udge  them  fo  to  be* 
 
 5.  What  warrant  you  have  from  the  word  of  God  to  own  your 
 felves  Paftors  of  Churches  whjleft  you  performenotthofe  dutys 
 which  are  enjoy  nd  to  all  Paftors  of  Churches  by  Chrift  and  the  A- 
 poftles of  Chriftyin  Math.io.S. AH's 20.28, 31,33,34,3  5.  \  Fet- 
 ter 5.2.3. 
 
 6.  What  warrant  jou  have  from  the  fame  Rule  to  force  any  in' 
 to  obedience  toyourprattifes  whether  they  will  or  no, 
 
 %.•>  Eight ly  the  eight  query  u  whether  it  is  not  the  dutie  of  you 
 and  and  we  and  all  men  to  walk,  in  exaSl  obedience  to  all  the  (fo- 
 mands  of  Chrift  as  he  hath  given  us  Comandment  with  out  fetting 
 of  our  polls  to  Gods  poft  I  meane  our  envent'ions  by  the  Lords 
 Comand. 
 
 9.  Ninthly  whether  you  and  we  are  net  bound  to  federate  from 
 thefe  whoe  feperatethemfelvs  from  the  wayes  praftifes  ordy nances 
 andcomands  of  the  Lord  lefts*  Chr'tft  and  his  Apoftles  as  tlyfy  ly 
 •written  in  the  word  ofGod» 
 
 1  g,  f  Tenthly  whether  that  prattife  in  DoUrine  or  worjhlp  which 
 hath  not  a  word  to  warrant  it  I  mean  an  exprejfe  word  either  of  co- 
 mand or  example  from  Chrift  or  his  Apoftes  ( though  never  foe 
 fay  rely  backt  by  Reafon  or  Arguments  J  is  to  be  praQ'tfed  by  the 
 fonnes  &  daughters  of  men  which  mu ft  give  an  account  of  all  there 
 anions  to  him  whoe  fercheth  the  hart  and  tryeth  the  Raynes  and 
 will  give  to  every  one  according  as  his  worl^fhall  be. 
 
 i  1.  Eleventhly  whether  babtifme  maketh  a  man  or  a  woemm 
 a(fhriftian  without  fayth  and  following  of  Chrift  in  all  his  comand 
 andftepps  left  upon  record  for  our  Imitation, 
 
 12.  Twelfly  whether  the  comands  and  examples  of  Chrift  and 
 his  Apoftles  are  are  not  lafting  till  his  fecond  coming  and  fo  in  as 
 great  force  to  us  as  to  thefe  unto  whom  fir  ft  they  were  given 9  and  if 
 
 1*1    *  **/' 
 
any  are  not  lafting  till  the  end  of  the  world  I  defire  to  know  of  you 
 wh'-ch  they  are  and  if  all  are  la  fling  fo  long  ,  then  I  would  defire  to 
 know  why  they  are not  practiced as  they  ought  to  be  and  whatt  ex- 
 cufe  we  fh*U  have  att  the  great  day  for  not  obeying  of  them, 
 
 13.  Whether  that  the  babtiz>'wg  of  believers  is  not  the  comand 
 of  Chrift  prattiftd  by  the  Affiles  yea  or  no  and  left  upon  record  for 
 Mi  to  follow  and  Imitate  till  his  fecond  coming, 
 
 14,  whether  that  any  plain  Injunction  or  comand  in  fcripture 
 doth  not  (forks  time)  bar  any  perfon  from  the  praclifing  of  any 
 thing  to  the  contrary  although  he  hath  no  expreffe  word  that  bids 
 him  that  he  (hall  not  do  the  contrary  as  for  example  whether  that 
 comand  mentioned  in  Mathew  the  7th,  I2,rv/;cr  (fhrift  bids  his 
 people  that  they  foould  do  the  fame  things  to  others  thai  they  would 
 have  others  d&e  unto  them  ,  doth  not  this  enjoy ns  them  that  they 
 fhall  not  doe  thefe  thine  s  unto  others  that  they  would  not  have  others 
 do  unto  them  (eh  s, although  there  is  noe  fuch  word  in  Scripture  and 
 whether  all  other  comanas  m  the  Gofpelare  not  of  the  fame  nature^ 
 Chrift  lefw  doth  not  fay  unto  his  Difciples  in  Iolpn  the  1 4, 1  5 .  that 
 if  you  love  me  doe  nothing  contrary  to  my  comands ,  but  if  you  love 
 me  then  keep  my  Comandements  all  true, 
 
 Thefe  queryes  I  have  thought  good  to  put  to  youandfthey  are 
 my  judgement ,  and  if  you  cann  contradict  them  by  playne  Scripture 
 I  fit. ill  be  glad  to  fee  it ,  if  not  then  acknowledge  the  truth  avd 
 have  of  all  thofe  your  eroniowspralhfes  aforementioned  and  glori- 
 fte  God  by  fubm'tting  unto  the  truth  as  it  came  from  the  mouth  of 
 Chrift  andhu  Apoftles^ as  they  did  of  whom  the  Scripture  bareth 
 Recrrd  in  Luke  7  .'20. 
 
 tJMoreperttculerly  about  the  DoBrine  ofb  brifme, 
 
 I .  Conjidcr  thefe  Arguments  proved  by  clear  and  plain  Scripture 
 coxfider  that  the  DoBrine  of  infants  babtifme  it  over  through  s  the 
 nature  of  the  Covenant  of  grace  and  the  whoe  (jcfpel  of  (fhrift  be- 
 caufe  the  Covenant  of  grace  and  the  Go fyel  of 'Chrift yft and  up- 
 on the  account  of  faith  aUual  in  there  one  perfon  s  as  appears  in  lohn 
 %.?,6%andIohn  5.-4. 
 
 But  infants  babtifme  ftands  upon  the  account  of  the  faith  in  there 
 parents  or  furties  ( although  they  have  none  for  themfelvsJ  and  fo 
 mak^th  faith  void  and  unneftfery  totheperttonputioroftheCove- 
 venant  <K3m,^\,v>*  Galations  3. 1 7,1 8.  and  foe  it  over  throws  the 
 nature  of  the  Covenant  of  grace, 
 
 a'.    Con- 
 
1.  Conftder  that  infants  babtifme  it  over  threw  s  the  nature  of 
 the  ft  ate  ofChrlft  true  v'ifible  C  hurch  under  the  Gofpel '  becaufe  the 
 nature  of  Chrifts  truevifible  Church  under  the  Gofpel  c  on  ft  ft  s  of 
 Saints  by  calllng,'s\om,\  .7 .  1  (for  ,\.2.  called  by  the  word  of  the 
 Gofpel  bj  which  [mortal  feed  they  are  made  new  Creatures  by  tbz 
 btniftofregeneration^john^.^.  I  Pet.1.2^*  or  at  left  fo  fare  as 
 the  M  nefters  of  babtifme  can  judge  Ph'dllppians  1 .6.7.  1  Cor.  1 , 
 2.  Rom.  1 .7.8.  but  Infants  babt.z^me  is grounded  up  m  the  relation 
 they  have  to  1  he  (fhurch  by  generation  oneiy  or  by  the  meer  proftffion 
 of  faith  and  repentance  in  the  parents  or  furtyes  and  therfore  It  over 
 through  s  the  nature  of  for; ft  true  vifiblt  Church  under  the  Gofpel. 
 
 3,  (founder  that  Infants  babtifme  it  ever  throughs  the  end.  for 
 wh.ch  true  babtifme  wasappoyntedfor  tkechelfe  end  of  L  hrftsfrite 
 babtifme  of  believers  it  was  to  d '  ftrngul(b  the  true  Chu  xh  from  the 
 world  Coll  2.12,  Compared  with  v ers 20, Gall. ^26  2-j % Acts  2*41. 
 
 But  Infants  babtifme  it  overthrows  this  d.ft'mtMon  becaufe  ai 
 are  admitted  in  by  it  and  no  dlftlntlion  made. 
 
 4.  (fonfider  that  Infants  babtifme  it  over  throws,  and  prevents 
 that  babtifme  that  is  exprefly  commanded  in  Scripture, 
 
 Becaufc  the  babtefme  of  beleevers  fis  oncly  exprefly  comanded  In 
 Scripture J  or  Deaplesy  Mathew  28.19.  God  teach  or  make  cDefci~ 
 pies  all  Nations  babiizSwg  them  in  the  name  of  the  father  fonne  and 
 holyGft,Marl^z6  l$.John^.  12.  Acts  '2.38.41  Acts  8  37.8. 
 therefore  Infants  babtifme  it  over  throws  this  expreff.ly  comanded 
 babifme  of  beleevers  &  fo  fkewife  it  prevents  the  old  admin  'fir -ation 
 of  this  exprefly  comanded  babtlz,'ng  of  beleevers  becaufe  moftofper^ 
 fons  loskjipon  themfelvs  as  babtiz,ed  in  there  Infancie  and  fo  nc  ver 
 locl^  after  the  comand  ofChrift  to  be  babtiz,ed  when  they  beel.  eve, 
 
 Lhcfe  confederations  considered  without  afelfi(hprcjuducia!l  fp'r't 
 and  with  a  fpirit  wiling  to  be  gu'ded  by  the  fpirit  of  the  Lord  ac- 
 cording to  his  word  of  truths  and  the  Scriptures  truly  red  and  Inter - 
 pretedby  the  fplrr'n  of  the  Lord  which  are  quoatedto  prove  the  afer- 
 tlons.lt  willapeare  to  every  honeft  andunby affed  fpiritt  that 'infant 
 habtiz*m  is  agreate  and  a  dangerous  err  our  for  ever  to  be  rebelled  of 
 every  Soul  that  expects  falvat'on  by  Iefus  Chrift. 
 
 fyind  that  the  Dottrine  of  babtlz,'ng  of  bdeevercsU  a  truth  for 
 ever  to  bee  praclifedby  every  fuch  foul,  and  that  not  left  at  liberty  :? 
 bee  practiced  or  not^  to  doe  it  or  to  lett  it  allone  confidering, 
 
 1 .   It  is  the  fir  ft  great  ordy  nance  of  the  New  Trfta-nent  apoynPed 
 for  beleevers^  Math,  28.1^,  Mark^  16.16.  and  they  comanded  and 
 -,  [*]  3  enjoyned 
 
exijoyned  topraftife  the  fame  Atis  2,-$%.Atts  8,38,  Atts  10. 47* 
 
 48. 
 
 Therefore  for  beleevers  to  neglect  it,  it  will  prove  noekffe  then 
 contempt  agaynft  the  authwltie  of  God  hmifclf And  then  what  k  it 
 for  any  man  to  oppofe  and  contemne  it  write  and  preach  difpute  and 
 ffea\e  againft-  it  judge  yee,  and  judge  Righteous  judgement  :for 
 (jod  Will. 
 
 2,  To  xegleB  the  fame  of  being  babiiz^ed  as  beleevers  is  to  d't~ 
 fpife  the  Councell  of  the  Lord  and  topratlife  it  is  to  luft'ifie  God, 
 
 Luckje  7 .2 9. 30,  therefore  it  is  not  adutie  to  be  done ,or  left  undone, 
 tyind  if  to  neglebh  it  is  to  dijpife  the  Councell  of  God  as  the  holy 
 Gh  oft  faith  it  is  then  what  is  it  tofcorne  it  &  count  it  an  erronr  and 
 th+fe  Heritrayls  that  praftife  it  out  of  obedience  to  Chrift  judge  ye* 
 
 3 ,  fVce  neede  to  prattifc  itt  to  confirme  our  faith  in  the  remiffion 
 of  fmnes  Alls  2.38.  repent  and  be  babtiz,ed  in  the  name  of  the  Lord 
 
 for  the  remiffion  of  fmnes,  therefore  Arife  why  tarieft  thou  and  be 
 bfbtiiced  and  wajh  away  thy  fmnes  by  calling  upon  the  name  of  the 
 Lord  Alls  22.16.  therfore  it  is  not  to  be  done  or  left  undone  at  our 
 pleafure,  now  confider  what  fmnes  your  Infant  babti&me  doth  wa(h 
 away  orprefent  remjjion  of  judge  yea* 
 
 4,  Neither  may  any  lawfully  be  admitted  members  of  any  vifi- 
 ble  Church  with  out  it  \  (forinth  1 2.1 3.  Galat. 3.26.27,  it  beino- 
 the  firft  ordy nance  which  the  d:fcyples  of  Chrtfi  are  diftinguifhed 
 from  the  reft  cf  the  world  Coll, 2 .12.20.  and  therefore  not  to  be  ad- 
 mittedto  any  Gofpelprlvledge  without  it  Now  what  an  errouryou 
 are  in,  and  what  fmyoucomitt  againfl:  the  comands  of  ^hrift,whoe 
 admitt  members  with  out  it  judge  yea, 
 
 \s4nd  therefore,  if  a  Church  Miniftrie  or  any  of  the  priveledgs 
 of  a  Church  be  neceffarie  then  is  babtifme  of  beltvers  necefjary  by 
 which  we  may  lawfully  come  to  bepertahers  of  all  thofepriviledges 
 as  is  to  be  had  in  a  Church  flat e  as  is  by  Chrift fett  up  for  the  or~ 
 dering  and  dfpofwg  of  all  the  lawfull  things  of£hrift  lefusm 
 
 7'beref ore  whofoever  would  have  faith  to  thrive  and  grow  lett 
 not  the  Coman  dements  of  (fhrift  Iefus  be  flighted  and  disregarded, 
 if  foe  Chrift  will  ftght  and  difregard  allthofe  as  doe  fo  for  he  that 
 is  afyamedof  theComands  of  Chvfty  (fhriftwillbe  ajhamedofhim 
 heee  After  beforehis  heavenly  father,  Math  .1 0.33.  huke  9,26. 
 0^^8.38.  thofe  that  are  planted  in  the  ho ufe  of  the  Lord  jhaft 
 florifh  if.  the  Courts  of  our  God  Pfalm  92,13. 
 
 Some 
 
Some  considerations  upon  ACts  2.5  p. 
 I.    Confider  that  fucha  being  in  the  covenant  as  wake  th  faith 
 void  is  no  true  being  ,  but  that  being  in  the  Covenant  "which  is  con- 
 cluded from  the  faith  oftheparrents  is  fuch  a  being  as maketh  faith 
 void,  Therefore  no  true  be.ng. 
 
 That  this  is  fo  I  prove. 
 
 1.  That  tytle  were  by  any  per  Jon  hath  once  a  being  in  the  Cove- 
 nant by  the  fame  he  may  remayn  in  it  for  ever ,  now  then  if  any 
 owne  hath  fuch  a  tytle  as  to  be  with  in  the  (fovtnant  by  beeing  the 
 fed  of  the  faith  full  he  may  remain  in  it  for  ever  and  fo  needs  no 
 faith  of  his  -owne.  And  fo  by  the  fame  reafon  one  may  all  may  and 
 feeing  all  be  the  children  of  Abraham  or  Noah  which  ware  faith- 
 fully all  are  m  the  Covenant  and  foe  faythneedleffe  in  the  world, 
 
 2.  Confider  that  fuch  an  expofition  as  over  throws  the  promt fey 
 lhat  cannot  be  a  true  expo  fit  ion  of  the  text  but  fuch  as  expound  a 
 be  ng  in  the  Covenant  from  faith  full  parents  over  throws  the  pro- 
 
 Wife,  ;  . 
 
 Therefore  this  expofition  )s  no  true  expofition,  for  the  promt fe  is 
 Upon  the  account  offiyth  in  our  own  per  {on  s  and  not  In  ourp.irrents 
 as  appears :  in  Habbuckucc,2,q,  Compared  with  Iohn  3.36.  And 
 that  ttt  doth  over  throw  the  promt  fe  I  further  prove  ,  becaufe  no- 
 thing Anfweres  the  promt  fe  but  faith  and  if  faith  be  needless  then 
 the  promfe  is  needleffe  If  any  will  fay  the  parrents  may  believe  for 
 ther  Children  and  foe  thiere  fayth  will  Anfwer  the  promife,  I  An- 
 fwer,  fir f 
 
 1,  iheText  doth  not  fay  the  promife  is  made  toyou  in  the  be- 
 half of  your  Children ,  but  10  you  and  to  your  Children  and  therefore 
 youmufi  beleeve  for  your  felvs  and  they  forthemfehs  or  elec  nether 
 you  nor  they  do  Anfwtr  the  promlfe, 
 
 2.  Suppofe  it  ware  fo  lhat  theprom'ifes  mare  made  to  the  faith- 
 full  in  the  be  half  of  there  Children  and  they  concluded  to  be  in  the 
 Covenant  therby^  Then  either  God  doth  perform  his  promife  m  fa- 
 ving  all  the  Children  of  thofe  faithful!  parents,  according  to  his 
 Covenant,  or  elce  he  breaks  his  Covenant  made  to  thofe  parents  and 
 doth  not  per  for  me  itt  his  promlfe,  either  of  which  perticuleres  no 
 man  which  is  in  his  right  wttts  will  dare  to  Afirm  and  therefore 
 this  expofition  (namely  that  Children  have  any  right  to  the  Cove- 
 nant by  vertue  of  the  faith  of  there  parents  or  to  any  prive ledge  of 
 the  Covenant  by  vertus  of the  fa  me  is  a  f alee  expofition  ef the  Text, 
 and  a  dreftlng  of  it*  lefx 
 
Iefiu  faith  yea  doe  err e  not  knowing  the  Script  urs  nor  the  power 
 of  God  ,  Mat  hew  2 2.  29.  1  am  the  God  of  Abraham  and  of  lfack^ 
 and  of Jacob  :  god  is  not  the  god  of  the  dead  but  of  the  liv.ng,  verce 
 3  2.  Conjider  thefe  things  J  pray  with  a  fixate  eye  taming  at  gods 
 glorj  and  thy  neighbours  good  and  Anfwer  thefe  confidtrations  by 
 plain  and  dereft  Scripture  if  you  can, or  elce  leave  of  tvrefiin*  the 
 Scriptursto  your  own  ends  (f.fnot  d:firntlim  ) 
 
 An  Exposition  according  to  the  mindc  of  the  holy  Ghoft  in 
 that  Scripture,i  Corinthians  7.14, f0l-  theunbclceving  hut- 
 band  isfanctiried  by  the  believing  wife,and  the  unbelie- 
 ving wif -'  is  fan&yficd  by  the  beieeving  husband,elce  ware 
 yout  Children  unclcane  but  now  are  they  holly  Cor  clean) 
 which  is  opofue  to  uncleannes. 
 
 This  Script  are  is  owne  of  the  ma'ne  props  that  Mr,  We'.nellbiuld- 
 eth  his  infant  babtifme  upon, grounding  from  hence  that  Children 
 are  holy  becaufe  there  father  and  there  mother  are  lawfully  mariedL 
 for  that  is  the  Apofils  meaning  in  this  text  namely  the  ho  hues  of 
 theQhy  Id  or  uncleannes  of  it  according  to  the  lawfulnes  or  unlaw 
 f  nines  of  the  mariedge  of  the  parents ,  and  foe  the  the  unbelevinr 
 htuband  or  wife  is  fanilyfiedby  the  btlevmg  husband  or  wife    be- 
 ing lawfully  marid,  as  the  holy  ghofi  faith  unto  the  pure  al  thinas 
 aye  pure  lytus  I.  I  5.  Row.  14.  20.  and  fee  anmpure  or  unbelee- 
 ling  wife' or  (fhild  is  fan&yfedorpMre,to  the  pure  or  bcltuj)x<r 
 husband  and  foe  I'kewife  the  husband  to  the  wife  ,  being  law- 
 fully marled,  or  Ioyned  together  according  to  gods  ordynancc  or 
 -  way  cfmariage  Ffeb*i  3 .4.  And  foe  ther  children  are  holy  or  cleane 
 other  wife  they  ware  unholy  or  unc  leant  or  baftards,  and  they  them- 
 fclvs  made  whoremongers  and  Adulterers  whom  god  will  judge  for 
 the  words  are  a  part  of  Ann  Anfwer  to  a  que  ft  ion  put  by  the  Me* 
 z-eina  Corinthians  whether  that  they  which  ware  Converted  by  the 
 freachingof  the  Goffcllm'ght  live  with  there  husbands  or  whs 
 which  ware  frot- converted,  now  the  Apofile  Anfwer s  thus  if  the  un- 
 bclevin<j  husband  or  wife  will  dwell  with  the  b  sieving  husband  or 
 wife  let t  not  the  belevtng  depart  for  the  unheleving  husband  or 
 wife  is  fanUyfiedto  or  by  the  bcleeving  husband  or  wife  elce  ware 
 your  Children  unclcane  or  vnholy,but  now  fay  th  he  {by  your  dwel- 
 l  ng  together  and  owning  your  former  mariage  which  was  i  aw  full) 
 they  are  holy  or  (fltane  This  infbort  is  the  genuen  meaning  of  the 
 hole  Ghofi  J  in  this  Scripture.  1 .  Con- 
 
I.  Confider  further  fir  ft  if  this  holynes  heers  [poke*  of  bee  a 
 holynes  of  Sanciefycation  fitch  as  is  the  way  unto  heaven  and  Sal- 
 vation as  fome  will  Afirmethen  I  fray  let  me  ask^yon  this  qucftien 
 from  whence  this  holynes  cometh  Mar.i.  5. 5. 
 
 1 .  If  it  Cometh  from  the  lawfulnes  of  the  mortage  of  the  "Pa- 
 rents then  why  was  not  all  the  fonns  and  daughters  of  Solomon  Re- 
 hoboam  leroboam  Nadab  and  others  of  the  Kings  of  Ifireall  and 
 In  dab  Saved  feeing  they  ware  all  lawfully  marled  according  to 
 there  Laws  and  Cuftoms  and  why  are  not  'Drunckard  Swarers  and 
 other  prophaneperfons  Saved  whyle  they  foe  lived  and  foe  dyed,feing 
 the j  are  in  our  experience  of  times  the  Children  of  law  full  maried 
 people  according  to  the  laws  of  the  land,  and  why  was  leptah  faved 
 feing  he  was  a  baftard, 
 
 2.  J  fit  cometh  from  the  fayth  of  the  parrents  or  at  lea  ft  front, 
 the  fayth  of  the  one  ofthemy  Jhenn  J  pray  tell  me  why  Cayn  £faw 
 tyibfolom  and  others  ware  not  faved  feeing  there  parents  ware  all 
 faythfull  andbelevers,  And  why  was  Rahab  the  harlott  Saved  fe- 
 ing her  parents  ware  heathens  or  unbelevers ^neither  ware  the  pa- 
 rentsi  ofallthofe  whoe  ware  Converted  at  the  fir  ft  preaching  of  the 
 gofpel,  belevers.    *  I 
 
 2.  If  it  be  a  federal  holynes  That  the  Apoftle  heare  fpeaketh  of 
 M  Mr,  Weinell  afirmeth  and  others  likewife ,  /  would  defire  to 
 know  whether  ever  any  ofthefeede  of  ^/ibraham,or  David  diden- 
 yoj  any  priveledge  of  the  Church  {upon  any  fuch  account)  without 
 or  before  they  had  a  comandfor  it  ,ware  they  Circomciz,ed  or  did 
 they  eate  the  paskaft  lambe  before  they  had  a  fomandfor  it,  And  I 
 pray  (hew  me  (if you  cann)  any  Comand  in  the  Gofpellfor  the  par- 
 rents  to  Admitt  any  of  there  Children  to  any  or  dy  nance  of  the  gof- 
 pell  without  faith  in  there  ownperfons  or  any  Comand  in  the  gofpel 
 for  any  mini fter  of  the  gofpell  to  Admitt  perfonsto  any  priveledge 
 of  the  Church  without  fayth  in  there  one  per  fines  or  at  leaft  fofare 
 as  the  minifter  s  of  the  gofpell  can  Iudge. 
 
 3 .  That  this  is  a  naturall  holynes  or  Cleannes  Confider  what 
 hath  binn  afore  fay  d  Concerning  this  text  and  Compare  this  with 
 I .  thefelonians  4.3 ,4.  in  the  third  verfe  the  Apoftle  faith,  for  this 
 is  the  will  of  God  even  jour  fanb~tyficationy  Cor  holyneffej  what  is 
 this  fanUyfy cation  or  holynes  it  is  laid  down  in  the  latter  part  of 
 the  verfe  in  thofe  words. 
 
 That  you /bouldabftayue  from  formation  foe  that  from  hence 
 
 C*J  i%t 
 
itt  appears  what  holynes  the  Apo file  ment  before  even  a  natural  ho. 
 lynes  or  Qleanes  (that  is  J  not  borne  of  fornication  and  the  Reafon 
 is  in  the  fourth  verfe  that  every  owne  of  you  (bouldknow  how  to  pc- 
 fefeyour  vefell  or  body  in  fiwfiyfy  cation  and  honour ,  for  it  is  an 
 honnour  not  to  be  defy  led  as  apears  Heb,  1 3.  4.  now  it  apears  the 
 ^Apofile  fpea^eth  heere  of  natural  holynes  tr  Qleanes  of  keeping 
 there  body  s  from  fornication  and  foe  there  Children  Come  to  be 
 holy  or  CJeany  elce  ware  they  vmleane  or  vxkoly,  agayn  if  it  ware 
 went  otherw'ife  then  might  the  unbeleving  wife  be  faved  and  injoy 
 any  Church  prlviledge  by  the  fay  th  of  the  husband^  or  the  husband 
 by  the  fay  th  of  the  wife  as  well  as  the  Qhyld  by  the  fay  th  of  the  pa- 
 rentsy  and  that  by  the  Apofils  Rule  in  this  verfe, 
 
 Thefe  things  Confidered  with  an  vnby  a  fed  Spirit  and  a  fife  de- 
 nyinghumbie Spirit  t  fuch dtthofe  Spiritts are  that  are  giuded  by 
 the  Sp'.rjtt  of  the  Lord ,  It  will  appeare  that  the  mofi  learned  by  hu- 
 mane learning  want  the  learning  of  the  Spir'.tt  to  interperate  Scri- 
 pure  tvithall,  and  foe  doe  wrefir  the  Scriptures  to  there  one  defiru- 
 &ion> 
 
 Butt  I  fhould gladly,  fee  better  fruitefrom  you  therefore  I  pray 
 Confider  the  word  of  the  Apo  file  Paully  1  £orinth  2.17.  for  we  are 
 not  as  many  which  Corupt  (or  deale  deceiptfully  with)  the  word 
 but  as  of  fencer ky  but  as  of  god  in  the  fight  of  god  fpeaf^wem 
 Chrifi  and Chapt„^.  verfe  1,  but  have  renounced  the  hidden  things 
 ofdis  honefiy  and  walling  in  Craftynes  not  handling  the  word  of 
 God  deceitfully  but  by  manife fiat  ion  of  the  truth  Comend'mg  our 
 Selvs  to  every  mans  Conference  in  the  fight  of  god  Comparing  Spi- 
 ritual things  with  a  Spirittually  Scripture  with  Scripts  for  one 
 Scr  pture  is  the  beft  interpreter  of  another.  There f  re  I  would  ex- 
 treat  you  to  lay  afyde  allfelfe  ends  and  byrefpetls  and  Confider  fe- 
 rioufiythe  things  and  words  of  god  fpotyn  by  the  Spirit t  of  God  in 
 the  Scripturs  which  ware  all  written  for  our  learning  and  Imitati- 
 on and  Confider  in  the  fear  e  pf  God  all  thofe  Scripturs  that  are  be- 
 fore fpoken  of  and  although  ( for  want  of  ty me)  I  have  not  written 
 all  the  the  words  of  all  the  Scripturs  that  are  quoatedyett  1  would 
 intreate you  to  lookethem  andferioufly  to  weigh  them  ,  thatwherin 
 I  have  erred  you  may  Informe  meet  by  plain  Script ure^  Andwherin 
 the  truth  doth  Appeare  (as  I  am  finfident  he  are  is  nothing  Aferted 
 nor  queared  but  will  now  appeare  a  truth  proved  by  Scripture  and 
 likpvife  will  appeare  a  truth  att  the  greate  day)  y.oumay  lye  downe 
 
 before- 
 
before  itt  and  Stoope  too  it  for  now  you  are  enformed  and  foe  cannot 
 pleads?  Ignorance  before  the  Lord  att  hii  appearing  when  he  will  re- 
 ward every  orvne  according  to  his  wor\  And  if  you  cann  Anfwer 
 thefe  quearies  And  Confederations  by  playn  Scripture  I  pray  doe  or 
 elce  hold  your  peace  and  leave  of  your  vnwarantable  praflifes  I  fay 
 by  playne  Scripture  or  at  lea  ft  by  Arguments  proved  by  playne  and 
 derel~h  Scripture  Rightly  enterpretcd,  And  to  this  end  Confeder  the 
 words  of  lob ,  and  weigh  them  in  ann  even  andequall  ballance  lob, 
 6.24,2  5.  verfes,  leach  me  And  I  will  hold  my  tongue  and  caufe 
 me  to  under  ft  and  where'tn  I  have  erred,  how  forcable  are  Right 
 words  but  what  doth  your  arguins  {or  Arguments)  reprove  doe  ye 
 Imagine  to  reprove  words,  like  wife  I  would  entreateyou  to  Qonfeder 
 thefe  Scriptui'f,  therefore  1  fayd  furely  they  are  poorey  they  are 
 foolish  for  they  know  not  the  way  of  the  lord  nor  the  Judgments  of 
 there  god  Ieremy  5.4.  thusfayth  the  lord  Concerning  the  prophets 
 that  make  my  people  to  err  that  byte  with  there  teeth  A  nd  Cry 
 peace  And.he  that  putteth  not  into  there  mouth  they  even  prepare 
 -warraga'mft  them  Micha.2,%,  the  heads  thereof  Judge  for  re- 
 ward and  the  preift  thereof  teach  for  hyre  and  the  prophetts  there' 
 of  devinefsr  money  yett  will  they  leane  upon  the  lord  and  fay  is  mt 
 the  lord  Among  ft  m  none  evil  cann  come  unto  us  therefore  (ball 
 Zyon  for  your  fakes  be  plowed  &c.  verce  1 1 . 1 2 .  Oh  my  people 
 they  which  leade  the  caufe  the  to  err  And  deiroy  the  way  of  thy 
 paths  what  meane  you  that  you  beate  my  people  to  peices  and  grind 
 the  face  of  the  poore  faith  the  Lord  E fay  3.12,1  5  .,«/<£ 'wonder full 
 and  horible  ii  comtted  in  the  land  the  prophets  prophefiefalcely 
 and  the  frieft  bare  Rule  by  there  meanes  and  my  people  love  to 
 have  it  foe  <t/ind  what  will  you  doe  in  the  end  thereof  I erimie  5.30. 
 31,  foor  they  bind  heavie  burdens  and  grievous  to  be  bourne  and 
 lay  them  on  mens  (boulders  butt  they  themfelvs  will  not  move  them 
 with  one  of  ihetc  fingers  LTWath*  23 .  4.  /»  vaine  doe  they  worfh'pp 
 me  teaching  for  doBrins  the  Comandements  of  men  Math.  I  5 .9.  if 
 you  love  mee  Iptpe  my  Comandements  John  14. 1 5. 
 
 From  my  hou{e  in  fVrittein  by  him  whoe  fpeaks  and 
 
 little  Waltham  the  writtsnothimfelf{norforhimfelfe 
 
 nine  and  twentieth  but  for  the  Lord  Je  fa  thrift  whdje 
 
 day  of  the  eleventh  hee  is  devoated  to  ferve  andfub- 
 
 month      Comonly  fcribeth   himfelf)   your  {as  the 
 
 called     November.  meaneft  of  Chrift  fervants  fervent 
 
 1 65  5.forJefus'fal>e. 
 
 John  Wele*. 
 
VINDICATION 
 
 O  F    T  H  E 
 
 Church  of  England 
 
 Received  two  fheets  of  paper  from  you  in  the 
 end  of  November  1655.  unto  which  1  return- 
 ed this  An(wer  in.  prefenr ,  that  you  took 
 me  in  a  cold  Quarter  of  the  year,  &  amongft 
 the  ftiorteft  dayes,  wherein  my  old ,  and  o- 
 therwife  infirm  body  could  not,  norfhould 
 fet  it  felf  upon  any  new  troublefomc  bufinefles,  and  incura- 
 berancesmore  than  did  neceilarily  ly  upon  me}  But  when 
 the  weather  grew  warmer ,  and  the  dayes  toj  be  of  a  better 
 length ,  I  would  anfwer  you  fully  ••  And  fo  truely,  I  did  you 
 and  your  Letter  a  courtefie ,  in  letting  your  papers  ly  a  cool- 
 ing all  Winter,  which  otherwife,  being  fofull  of  heat  and 
 wilde  fire,  might  have  burnt  thcmfelves,  and  would  alfo 
 have  inflamed  me,  and  my  quill,  (o  that  they  woi  Id  have 
 come  fnddenly  to  afhes;  and  fo  I  think  ftill,  they  will  at  laft 
 notwichftanding  their  prefervation  this  while.  Now  there- 
 fore, though  your  many,  and  manifold  wilde  and  wandering 
 Queres  and  Difcourfes  might  juftly  take  upawholeSum- 
 
 B  mers 
 
Iheocctftw  of  this  Aifcourft. 
 
 mers  work  and  ftudy  to  return  unto  you,  from  a  Minifter 
 
 who  hath  dayly  and  weekly  more  ferious  imp]oyment,  I  do 
 
 anfwer,  Firft  ,  as  to  my  defire  of  feeing  jome  writing  from 
 
 fome  of  the  jeyartti&n ,  which  you  mention  as  the  occasion 
 
 pf  your  writing  to  me,  you  are  miftaken  at  the  firft  letting 
 
 put ;  and  this  your  errour  in  the  very  beginning ,  is  but  a 
 
 (ore  prefageof  many  more  to  follow  in  the  midway  and  all 
 
 along,  even  to  the  end:ideiired  it  not,  neither  needed  to 
 
 have  defired  that,  as  who  have  long  ago Teen  divers  writings 
 
 from  fome  of  them,  (once  feeing  of  which  is  enough,)  my 
 
 defire  was,if  any,iuch  were,  (when,there  was  anothers  defire 
 
 that  I  would  difcourfe  with  you),  toiee  rather  fome  wriung 
 
 from  your  felfonely,and  that,  becaiife  you  had  in  part ,  or 
 
 Woulahave  (educed  a  Parifhfoner  of  mine  from  presenting 
 
 her  Childe  to  baptifme,  and  had  (I  perceived)  infufed  (ome 
 
 evil  thoughts  and  affedions  into  her  againft  the  Mjniftry  of 
 
 the  Church  olEngUnd,  otherwife  I  Ihonid  not  have  -me died 
 
 with  you,  nor  ftretched  my  felf  beyond^my  mea(ure,to  have 
 
 reached  unto  you,  and  to  have  boafted  in  anothers  line  ,  as 
 
 you  do ;  but  fiiould  have  referred  you  over  to  my  reverend 
 
 brother,  your  Minifter,  where  you  have  your  refidence,  and 
 
 of  whom  you  have  received  your  ftrong  meat  (if  you  have 
 
 any)  (/f  not  your  Milk  alfo)  to  have  refuted  your  errours,and 
 
 to  have  reduced  you  as  his  ftraying  fheep  (though  of  late  you 
 
 take  upon  you  to  be  a  fhephcard  and  lift  up  your  Crook ,  a- 
 
 gainft  his  ftreightand  right  (taffe.. 
 
 And  whereas  I  looked  for,  but  your  Tenets  &c  refolutions 
 about  baptifme,  (the  matter  onely  in  queftion,)  you  put. 
 quaeres  to  me  of  every  thing  that  was  in  your  heart,  when 
 your  pen  was  in  your  hand,  as  if  with  the  Qtieen  of  Sheba^ . 
 you  came,  or fent  to  prove  me  with  hard  queftionv,  efpecial- 
 ly  about  the  Church  of  Ghrift  and  his  Ordinances.  ">Jow> 
 I  defireda  writing  from  you  hereabouts  as  having  obferved 
 orall  dilcourfes  and  dilputes  (for  -thempft  part)  through  the 
 heatandpaflionsof  the  parties^ do  vanifh away  and  end  in 
 fmoak,and  arefubjeft  to  the  miftakes  and  milreports  of  the 
 auditors,  according  to  their  partial  apprelicnfioos^or.  inclina- 
 tions :  You  (towards  the  end  of  yonrfirfi  page)  do  not  altogt* 
 ther  approve  of  this  way  of writing  7 ,  becanfe  it  is  too  private,  ex- 
 cept 
 
■*■       «<■■*■»  ■  ■'     ■■  ■ 
 
 The  g$od  Old  way,  &  c.  $ 
 
 cept  it  might  be  communicated  to  publickjvicw  \for  ym  would  wil- 
 lingly have  others  the  better  9  for  what  you  fhdl  (through  the 
 firength  of  Chrift)  fejifw  that  good  and  old  way  and  practice  of 
 Chrift  and  his  'Difciples  left  for  us  to  follow,)  But,  Sir,  Let  me 
 as  a  friend  advife  you,  to  live  and  ly  fttli  In  private,  and  not 
 to  communicate  your  writings,  (if  they  fhali  be  all,  like  this 
 you  write  to  me)  to  publickview,  leaft  others  be  iktlc  the. 
 better,  and  fome  the  worle  for  what  you  fay }  for  you  fay 
 here  nothing  for  the  good  and  old  way  of  Chrift  and  his 
 Difciples,  left  for  us  to  follow,  and  therefore  you  have  not 
 faid  it,  through  the  ftrength  of  Chrift,  but  through  the  im- 
 pocency  rather  ,  of  your  unchriftian  heat,  or  zeal  without 
 knowledge,  or  Charity.  As  I  fhall  clearly  fticw,  as  I  follow 
 your  writing* 
 
 For  i.  the  good  and  old  way  of  Chrift  and  his  DXciplcs 
 <c  left  for  us  to  foltow,  was  and  is,  judge  not  that  ye  be  not 
 €i  judged, ^.and  why  behold'ft  thou  the  mote  that  is  in  thy 
 "  brothers  eye, &c  coniidereft  not  the  beam  in  thine  own  eye, 
 u  Math. 7. 1.3.  and  St.  Peter  faith  of  Chrift,  1  Pet. 2.23.  that 
 „  when  he  was  reviled,  be  reviled  not  again,  but  committed 
 himfelf  and  his  caufe  to  him  that  judgcth  righteonlly :  but; 
 you,  in  the  greater  (for  I  cannot  fay  better)  part  of  your  firft 
 leaf,  croffe  this  good  and  old  way  of  Chrift,  and  with  an  evil 
 and  envious  eye,  and  the  beam  in  it ,  beholding  the  mote  in 
 your  brothers  3c  mothers  eye,  f for  fo  flic  hath  been  a  mother 
 to  you,and  nurfed  you  up  in  her  lap, with  the  fincere  milk  of 
 Gods  word)  judge  rafhly  and  falfly  of  her,  revile  her  b  tterly 
 and  fhamefully,even  the  famous  and  renowned  Church  of 
 England. 
 
 "  Thou  giveft  thy  mouth  to  evil,  and  thy  tongue  frameth 
 **  deceipt,  thou  fitteft  and  fpeakeft  againft  thy  brother,thou 
 *■  flandereft  thine  own  mothers  (on,  (yea,thine  own  mother 
 ic  herfelf.)  Thete  things  thou  haft  done  Sd  keptfilence,thou 
 *'  thoughceft  I  was  altogether  fuch  a  one  as  thy  (elf,but  I  will 
 ic  reprove  thee  and  f et  them  in  order  before  thine  eyes.  Pfal.  50. 1 9 
 
 Suppoie  thy  mother  >  the  Churchof  England  were  turned  2  0.27. 
 Harlot,  and  were  fo  and  fo  (as  you  Cay,)  yet  there  is  a  Text 
 that  warrants, you  no  farther  than.**  plead  with  your  mother ,  jjofeaia. 
 (and  not  to  rail  upon  her)  you  out  oi  duty  as  a  Son  may  • 
 
 B  z  plead 
 
Railing  upm  the  Church  of  England, 
 
 plead  with  your  mother,  if  corrupted  *,  but  you  are  not  out 
 of  envy  to  revile  her  as  a  miicreant  r  Even  the  idolatrous 
 Church  oilfrael:  the  Prophet  calls,  and  owned,  and  efteerri* 
 ed  as  mother  8c  Church ;  and  much  more  ought  the  Church 
 of£»£/W,which  isachaftc  and  found  worfhipperof  God  in 
 fpirit  and  truth ,  to  be  called  and  accounted  as  your  mother, 
 ind  (b  would  be,  as  it  ihould  be ,  of  yau,  but  that  you-  have 
 oft  your  wits  as  well  as«your  manners.  For  I  will  not  take  no* 
 :ice  of  what  you  fp  t  out,of  mine  8c  other  Parochial  Church- 
 *  es  -•  The  daughter  is  not  abovethe  mother;  it  is  enough  for 
 u  me  daughter  that  fhe  be  as  her  mother:  If  they  haye  called 
 lt  the  mother  of  the  houfc  Belziebub  ,.how  much  more  (hall 
 **>  cney  call  them  of  her  hou(hold:Neither  do  you  only  lill  out 
 your  tongue,  againft  the  corruptions  and  corrupt  praftifes 
 of  our  Church  ot  England,  (though  twice  in  the  firft  page 
 you  affirm  fo  much  J  but  your  vhulent  w^ords  enter  even  into 
 her  bowels,  tothe  death  and  deftruaion  of  her  vital  fpirits : 
 wirncfle  your  own  words,for  no  body  elfe  (Ithink)  will  own 
 rhem- 
 
 It  is  none  of  Qhrifks  Church's  the  Members  of  your  Qhurch  art 
 not  the  Members  of  Chrifts  Church  '.They  are  not  alitor  at  the 
 befty  the  mo  ft  of  them  Ihtle  better  than  Devils  in  their  lifes ' ,  (yon 
 wouUwrite,Stryare  they  not  alitor  elfe  there  isyas  no  charity  yor  rea- 
 fon^fo  nofenfe  ,  nor  your  own  meaning  in  your  words, )y  our  Church 
 is  made  up  of  Hypocrites :  The  meft  of  the  Members  of  jour  Na± 
 tionaiand  Varochtal  Church  mal^e  it  their  trade  to  all:  Jin  and  pro* 
 phanenejfe :  My  purpote  is  not  to  follow  you  in  this  new  and 
 bad  way  of  yours,  which  is  railing  and  reviling  (none  of 
 Chrifts ,  none  of  the  Difciples,  their  old  and  good  way )  fl 
 will  follow  them  in  their  good  and  old  way,  and  will  not 
 render  evil  for  evil,  or  railing  for  railing,  i  Pet,3.$iand  will' 
 onely  with  Chrift  turn  and  rebnkeyoulaying^,  ;^  know  not 
 what  manner  fp'rit  you  are  of  y  Lukg  9*  55.    if  you  can 
 write  thus  in  cool  bk>ud,unprovokedj  what  would  you  fay  in 
 a  hot  d;fpute,when  Y°u  ftiould  be  pinched?Surely  you  would' 
 :  call  for  fire  down  from  heaven  to  confume  us,8c  our  Church. 
 Nay,  1  will  not  rebuke  you ;  but  committing  our  felves  and 
 our  cafe  (with  our  Savour  Chrift ,  as  before  J  to  him  that 
 judgeth  righteoufly,  I  fay  onely ,  the  Lord  rebuke  thee.  Even ) 
 
 Michael 
 
Railing  ufon  the  Church  ^/England. 
 
 LflMhael  the  Arch- Angel  when  contending  with  the  Devil. 
 He  ditputed  about  the  body  of  Mofes,  durft  not  bring  againft 
 him  a  railing  acculation,  Judeg.verf,  nor  will  I  bring  any 
 fuch  againft  yoiyhough  contending  with  you,  and  dilpuring 
 about  the  body  of  Chriit,  the  Church ;  but  will  oncly  (ay 
 again ,  the  Lord  rebuke  thee ,  for  whom  haft  thou  reproached 
 and  blafphemed,  againft  whom  haft  than  exalted  thy  voice ,  and 
 lifted  up  thy  tongue  on  high  >  even*  again  ft  the  holy  one  of  lfrael, 
 in  his  Church  and  Members,  in  his  word  ana  Ordinances, 
 If  a.  37.23.  Haft  thou  not  heard  long  ago  how  he  hath  done  it, and 
 of  ancient  times  that  he  hath  formed  it ,verl. 26.  Now  hath  he 
 brought  it  to  pafTe,that  you  Sir,(hould  be,to  lay  wafte,a  de- 
 fenced  (and  ever  defended  )  Churchioto  ruinous  heaps,  and 
 to  write  foul ,  a  fair  ,  (and  fo  efteemed)  fpoufe  of  thrift, 
 into  Antichriftian  deformities ,  and  Diabolical  Impurities 
 and  Impieties* 
 
 Brethren ,  if  there  be  any  amongft  you,  whofe  fpirir,  (ha- 
 ving read  and  heard  now,  this  Rabjhakeh,  or  Shimei)  is  hoc 
 and  incenfed  within  h\myt6 hy<>wb}  (hodd  this  dead  "Dogge 
 {dead  whileft  he  Uveth ,  is  he,  who  livech  in  malice,  as  jhe 
 who  Uveth  in  pie  a  fur e)  1  Tim.  5.  6.  Curfe  my  mother  ,  the 
 Church  oiEnglandy  let  me  go  over ,  .and  take  of  his  head^  Sam. 
 16.  9.  Ipray  ,  be  content,  hold  your  hands  howfoevcr ,  let 
 loofe  your  tongues(jf  you  plea(e,)and  fpeak  in  defence  of  her 
 as  I  do.  Behold,many  of  her  (ons  (and  our  fellow  brethren) 
 which  came  forth  of  her  bowels,  have  (oughr,and  do  feek  her 
 life  '•)  How  much  more  may  this  Benjamite  (this  left  handed,  and 
 finifter  one)  do  it,  and  mtke  head  againft  all  lfrael)  Let  him 
 alone,  S\tS,Jet  him  curfe, it  may  be  that  the  Lord  will  lookyn  our 
 mothers  affliction,  and  that  the  Lord  wiH  requite  good  for  bis  cur- 
 ftngthuday,  1  Sam.i  6.12,  Yea,  and  your  mother  too,  Sir, 
 (whatsoever  you  think ,  or  fay  of  her)  your  Mother-  Church 
 may  call  to  the  Heavens  to  hear, and  the  earth  to  hearken ,  for 
 ftte  may  (peak  it,  and  doth ,  /  have  nourished  and  brought-  up  m 
 Children,  and  they  have  rebelled  again ftme,  I(a*J  .2,  and  m.iy  do 
 with  your  Letter  zsHe&ekjah  did  with  Senacheribs,  [pread 
 it  before  the  Lord  in  his  houfe,and  pray  ,  Ifi.tfi ,16.17.  Incline 
 thtne  ear,  O  Lordy  and  hear,  open  thine  eyes,0  Lord)  and  fee,and 
 hear  all  the  words  of  Senachcrib,  which  hath  fent  te  reproach  the 
 
 E  3  #• 
 
6  Railing  upon  the  Church  ^"England . 
 
 living  God  and  his  Church,  and  fo  I  leave  the  railing  part  of 
 your  firffc  page,  and  come  to  the  reafoning  part  thereof, 
 what  is  your  reafon,  that  the  fhurch  of  England  «  none  of 
 fhrifts  Church  ?  becaufe  ({ay  you  )  forty  s  Church  ts  a  fpiri- 
 tual budding ,  made  up  of  fpiritual  perfons  bapttfed  by  one  fpi~ 
 rit  into  one  body,  and  made  to  dr'mkjnto  one  fpir.it ,  and  here  you 
 cite,  Hebr.  3. 6.  j  Pet.2.5.  Ephef.  5.aa»  and  *3.  Rom.  1.7. 
 1  Cor.i.2*  Ephef.  1. 1.  1  C©r.  12. 13.  and  fo  infer,  butfucb 
 are  not  the  Members  of  the  Church  of  England  :  It  Would  be 
 but  a  vain  thing  in  me,  to  tell  you,  who  are  in  your  next  leaf 
 a  Profdlour  againft  the  liberal  Arts  &:  Sciences,of  your  igno- 
 no ranee  and  unskilfulnetfe  of  arguing  and  reafoning,  Which 
 is  the  work  of  Logick ;  Therefore  leaving  out  both  here,  and 
 throughout  your  lheets,your  irrationals  and  inconfequences, 
 I  will  proceed  in  a  plainer  way  with  you  ;  and  therein  I  gra- 
 tifie  you. 
 
 " — - — ..    ■        — — — ■ 
 
 Sea.  I-    Of  the  Church  of  Etighnd. 
 
 1.  Your  bufineffe  is  to  prove,  that  the  Church  of  Eng- 
 Und  is  not  a  particular  vifiblc  Church  ofChrift  rand  to  do 
 this  you  bring  in  a  defcription  of  the  Catholick  invifible 
 Church  ofChrift :  we  acknowledge  of,  the  Church  of  Eng- 
 land that  it  is  not  the  fpiritual  building  made  up  of  perfons 
 baptized  by  one  fpirit  into  one  body :  &c  yet  we  affirm  there 
 are  fome  fuch  in  the  Church  of  England,  living  (tones  of  that 
 fpiritual  building,  and  fpiritual  Members  of  that  myftical 
 body.  When  you  fay,  fuch  are  not  the  Members  of  the  Church 
 ef  England  ;if  you  mean  none,  your  meaning  is  bad,  and 
 your  faying  is  taife ;  and  if  you  mean,  fuch  are  nofall ,  both 
 your  faying  and  meaning  are  good  and  true ;  it  is  granted, 
 as  being  no  way  prejudicial  to  the  being  of  the  Church  of 
 
 •  England,  the  Church  ofChrift. 
 
 2.  You  heap  up  Texts  of  Scriptures  (as  the  manner  of 
 your  fide  isj  to  amu(e  and  prcpofleile  the  Reader,  but  not  to 
 thepurpofe>#^.3A  1  Ptf.M.  may  belong  to  your  defcri- 
 ption of  the  Catholick  invifible  Church :  For  the  better  clear* 
 irig  hereof,  know  that  the  vifiblc  Church  is  a  mixt  company 
 
 con- 
 
The  Church  fl/England;*  true  viable  Church \ 
 
 confifting  of  diners  forrs  of  people,  good  and  bad,godly  and 
 wicked,  Saints  indeed  ,  and  linnets :  and  chat  from  hence  do 
 arife  in  Scripture  different  kinde  of  fpeeches,of,  and  con- 
 cerning the  Church,  according  as  God  in  his  word  dire&eth 
 and  intendech  his  fpeech  to  the  godly  and  wicked  in  the 
 Church,  when  to  the  wicked  Cod  bendeth  and  applieth  his 
 fpeeeh,teproving  them,and  denouncing  judgements  againft 
 chem,  becaufe  of  the  multitude  of  (tich  in  the  Church.  He 
 fpeaketh  as  if  they  were  all  wicked,  and  no  godly  in  it,  as 
 Efa»  f .  3  •  V.  4.  i  o.  Hracl  hath  not  "knovtoy  Ah  Jin  full  Nation  ,  a, 
 people  laden  with  iniquity  ,zn&  fo  fee  J<?r.9.2,and  4.and  5. and  6. 
 OWich.j.t.  So  when  he  mtendeth  his  fpeech  to  the  godly, 
 exhorting,  comforting,  &c.  he  (peaks  as  if  all  in  the  Church 
 Were  fuch,as  Galm  3.26.  ye  are  all  the  fons  of  God  by  Faith  in 
 Chrifi  ir/w,  Eph.-l.i3.  ye  are  fealedwtrh  the  fpirit  of  promt fe^ 
 1  €or»3  »17.1 6.  The  Temple  of  God  is  holy ^which yon  are^  Itnow  ye 
 not  that  ye  are  the  Temple  ofGodyand  that  the  fpirit  of  (jed  dwel- 
 hth  inyou9  %  Cor.  1 2 .  27 .  yott  are  the  body  of  C'hrifi^  and  Mem- 
 bers for  yonr  pan:  and  fo  where  the  Church  is  called  Chiifts 
 fpoule. 
 
 Now,  Sir,  is  not  this  a  great  errour  in  you ,  and  a  groffe 
 abufe  of  Gods  word  (it  would  befo,  but  of  a  mans  word)  to 
 take,and  alleadge,as  (poken  abfolutely  of  the  vifibie  Church, 
 which  is  fpoken,  buc  re(pe£tively>  and  with  relation  had  to 
 them  of  the  invifible  Church  ?  And  another  is  this,that  thole 
 things  which  bjwhe  Apoftle  are  fpoken  in  a  certain  re(pe&, 
 and  of  a  part  otthe  vifibie  Church ,  you  underftand  (imply 
 and  of  the  whole  vifibie  Church  ^  as  if  all  the  (peedies  of  Paul 
 in  his  Epiflles  writen  to  Church  and  Churches,  were  by  him  ■ 
 fpoken  and  meant  to  all  die  Members  of  the  vifibie  Church, 
 and  were  true  of  them.  For  fodoyounotalleadge  many 
 Texts,  Row.  1.  7.  1  Cor.i.2.Eph.  1. 1.  fpoken,  and  meant  of 
 Saint*  indeed ,  whole  hearts  are  purified  by  Faith,  and  the 
 fpirit,  who  were  but  fome  of  thofe  vifibie  Churches,  and  of 
 the  invifible  Church  alfo,  and  fo  conclude  from  them ,  that 
 none  but  fuchare  in  a  true  vifibie  Church*  and  fo,  becaufe  we 
 are  not  all  fuch>  therefore  ours  is  no  true  vifibie  Church  of 
 England }whkh  is  fo  abfurd  an  inference,that  you  your  (elf  (ec 
 it  by  this  time,  I  (hall  not  need  to  (hew  it  farther. 
 
 Thus 
 
8  the  Church  ^/England  a  true  viftble&c. 
 
 Thus  yon  deal  with  thofe  words  in  the  I  Cer.12.13*  and 
 thofe  words  at  the  27,  verf.  fpoken  refpe&ively  of  the  invi- 
 iible  Members  of  Chrill ,  which  are  but  fome  of  that  vifible 
 Church,  (by  onefpirit  b  aft  1  fed  all  into  one  body,  and  made  all  to 
 driuk^into  one  fpirit )  you  apply  them  (imply, and  abfolutely 
 to  all  the  Members  of  a  vifible  Church  *  and  fo  gather  upon 
 in,  becaufc  we  of  the  Church  of  England  sue  not  all  fuch, 
 therefore  we  are  no  true  vifible  Church  of  Chrift. 
 
 Whereas  both  thefe  (peeches  cited  by  you,&:  thofe  above 
 by  me,<j*/.g.I7«£/>M.i?.  1  Cor.  3. 17.  and  fo  thofe  (that 
 maybeaddedX-l  c«r.6.i5.£^.1«l3»  and  a  number  more, 
 though  written  to  vifibl-  Churches ,  are  not  fpoken  and 
 meant  (imply  of  the  vifible  Church,  Sc  fo  of  all  the  Members 
 thereof ,  but  of  fome  certain  perfons  in  the  in  vifible  Church: 
 namely  the  ele6t  and  faithfuil,or  if  they  are,or  may  be  meant 
 alio  of  the  vifible  Church,  it  muft  be,  (as  I  have  hinted)  in 
 refpeft  and  relation  to  thefe. 
 
 3.  You  contradict  your  Xelfi  for  having  (in  youc  kind)  rea- 
 soned, the  Church  of  England  co  be  none  of  Chrifts  Church, 
 becaufe  the  Members  thereof  are  not  fpiritualperfons,  &c. 
 but  Swearers,  Drunkards,  Mocker  ,  Scoffers,  &c.  you  pre- 
 sently add,  there  may  be  a  Devtlin  Chrifts  Church ;  there  may  be 
 Hypocrites  in  Chrifts  Church:  very  well,Hypocrites  in  Chrifts 
 Church ,  and  yet  Chrifts  Church  ;  wny  not  then  Swearers 
 and  Drunkards^,  in  England^  and  yet  Chrifb  Church?  for 
 Hypocrites  are  worfe  perfons,  more  odious  and  hatefull  to 
 Chrift,and  more  inconfiftent  with  a  Church  and  true  Reli- 
 gion :  But  if  not  Hypocrites  (whom  too  many  favour  much 
 and  fide  with  more)  yet  (I  am  fure)  the  Devil  is  fo  :  and  yet 
 with  you,  it  may  be  Chrifts  Church  >  and  a  Devil  in  it  not* 
 withstanding :  and  why  not  Chrifts  Church,if  Lyars,S wear- 
 ers, Drunkards,^  c,  be  in  it?  The  Devil  is  a  Lyar,and  the 
 father  of  it,  a  Swearer ,  and  the  father  of  it.  Oh  !  bat  you 
 add,  the  Church  of  England  abounds  with  fitch  j  and  they  areyall 
 the  Members  of?t9  little' better  than  Devils,  It  is  made  up  of  Hy- 
 pocrites,  they  make  it  their  trade  to  aft  fin  and  prophanejfe. 
 
 I  confeffe,  this  is  a  Lamentation,  and  (hall  be  for  a  La- 
 mentation, that  the  fins  above  mentioned,  do  fo  abound  in 
 the  Church  of  EngUnd;  but  if  they  be  able  to  unchurch  Eug- 
 
 land} 
 
J  he  Church  ^/"England,  a  true  vifible  Church,  9 
 
 land,  they  may  unchurch  alfo  all  the  World,  even  your  (ele£fc 
 Sect,  and  New-found  Ifland,  which  is  not  fo  pure,  but  that 
 fome  of  thofe  grofle  fins  (co  fay  no  more)  maybefcenin 
 fome  of  you :  But  you  forget  your  felf,  Sir,  we  arc  difcour- 
 fing,not'of  Pure, but  True  Churches ,  when  our  Saviour 
 Chnlt  foretold  it ,  and  lamented  over  it,  that  iniquity  ihould 
 abound  in  the  later  dayes  of  the   World,  (which  arc  now 
 fallen  upon  us)  did  he  mean,  or  can  you  gather  hence,  that 
 there  fliould  be  no  Churches  of  Chrift  in  the  latter  dayes  of 
 the  World  ?    Again ,  if  the  being  of  fuch  iniquities  in  a 
 Church  of  Chriff,  doth  not  abrogate  the  name,oraboliih 
 the  nature  of  a  Church  of  Chrift.  (I  fpeak  ftill  of  a  vifible 
 Church, whether  particular,  or  univerCal,)  why  then  the^ 
 more  being  of  fuch ,  or  the  being  of  more  fuch,cannoc  do  it. 
 You  fay,  that  in  Chrifts  Church  there  may  be  Hypocrites, 
 Hypocrites  in  the  plural  number,fo,they  may  be  many,and 
 abound  :  (yet  Chrifts  Church:)  you  fay  there  may  be  in 
 Ch  rifts  Church,  a  Devil,  in  the  lingular  number  :  (I  hope 
 you  are  not  an.enemy  to  all  Grammer-School  learning ,  as 
 you  are  to  all  Univerfity  Arts  and  Sciences  for  you  have 
 learned  to  read  and  write ,  though  not  fo  good  Englifli  and 
 fenfe  as  you  would  have  done,  if  you  had  b^en  awhile  at  ei- 
 ther of  the  Vln'veriities.)  But  how  know  you,  but  that  one  . 
 Devils  Name  may  be  Legion,  Luke  8.30.  and  fomany  Devils 
 may  be  there,  where  you  fuppofe  but  one,  and  yet  Chrilts 
 Church,  or  if  but  one,  he  will  foon  bring  in  feven  other  fpi- 
 rits  more  wicked  than  himfelf*  Atath.12.45*  the  feed  of  the 
 Serpent  is  fruitfully  and  will  quickly  bring  forth  a  generation 
 of  Vipers  ,  thefc  may  "abound  in  a  Church,  and  yet  the 
 Church  of  Chrift,whileft  the  feed  of  God  abideth  alfo  there, 
 and  there  is  alfo  a  generation  of  the  righteous. 
 
 Laftly,  I  will  now  fpeak  unto  you,  as  one  whom  I  have 
 efteemed  as  a  friend,  and  ftill  account  fuch  (notwithftand- 
 ing  this  entercourfe,  or  rather  contra-courfc  of  Letters:) 
 Let  me  defire  you,to  pull  off  the  Wafp  8C  its  fting  from  your 
 f  ips,  or  to  fpitout  the  Afpe  and  its  poyfon  from  under  your 
 tongue » and  to  ufc  no  more  fuch  words  of  your  mother ,  if 
 not  fo,of  your  fifter(Ghurch  of  England,)  as  thefe:  {That  it  is 
 madcup  of Hypocrite s,that the y  are  all  made  ufofV'ivcls:)  Put 
 
 C  on 
 
i  o  The  Church  of  England  a  trtn  vijible&c. 
 
 I  Pet.i^.     on  the  Ornament  of  a  meekjmd  quiet  fptrit,  which  is  m  the  fight 
 
 JR0W.14.4,    of God  of great p rice  :  who  art  thoathat  judge  ft  another  mans  fer- 
 
 vant  ?  to  his  ownmafttr  he  ftandeth,or  fiUleth  ;  yearhe  fhall  be 
 
 1  Cor.A,  5,     holden  up^for  God  is  able  to  make  him  fland  :  Therefore  judge  no- 
 
 thing before  the  time,  umill  the  Lord  co.merwhoboth  will  bring  ta 
 light ,  the  hidden  things  of  dArkpejfe  ,  and  will  make  manifest  the 
 
 2  lim,ltl9tcc#nfels of '  tht 'hearty  and  then  Jhall 'every  man,  h&ve  praifeofGod: 
 
 Font  he  Lord  knoweth,  who  are  his :  You  do  not  know,  who  are 
 his,  who  are  die  fpiritual  perfons,  or  living  ftones  of  that  in' 
 vifible  building,  who  are  baptifed  by  one  fplra  into  one  body,  and 
 are  made  to  drinkjnto  one  ferity  and  are  veffels  (  of  Honour  )  fit 
 for  the  maftersufe:  The  foundation  of  the  Lordiftandethfurcy 
 having  this  Seal, the  Lord  knoweth  who  are  his.  Do  not  you 
 raife  this  foundation,  nor  pluck  off  this  Seal,  to  peep  into  the 
 Ark,  and  to  piefume  tcaknow,  who  are  his,  the  Lord  (onely_ 
 I  fayj  knoweth,  who  are  his :  what  know  you,  but  that  there 
 are  7000  in  the  Church  of  England,  as  in  the  Church  of  J/- 
 r^/,  who  are  the  Lords,  and  have  not  bowed  the  knee  to 
 Baal  >  our  Saviour  Chnft  faid  of  John  the  Baptift ,  this  is 
 Elia^,  Math.  11.  t  4»  you  bear  the  fame  name,  and  (if  three 
 Letters  more  were  added  and  prefixed,)  are  of  the  fame  pro- 
 fcffion  and  pracl:ice,as  I  hear :  and  I  Lee  you  are  of  the  fpiric 
 oiElias  •  you  have  been  very-  jealotu  for  ths  Lord  Cjodof  Hofts, 
 (and  I  cornriaend  you  for  it)  becaufe  the  Children  of  England 
 have  fbrfaken  the  Cevenam^c,  but  fay  not  farthe-r  with  him, . 
 I  even  lonely  am  left  <?/*#<?,  a  feWyeven  a  few  one ly  of  the  fe- 
 paration  are  left  alone,  and  all  the  reft,  a  little  better  then  De- 
 vils, and  tlyetrfiMrch  made  up  of  Hypocrites  \  Elias  was  a  man* 
 fubjsCito  the  like  paffions  that  we  are,  Jam.  5. 17.  and  yon  are 
 a  man  fubject  to  the.  like paffions  th at  he  was t  Let  God  be 
 moderatour,  and  moderate  ours  and  your  paffion  ffor  Ido 
 verily  think  yxm  fpake  it  but  in  paflion,^  as  he  did  Eliot  at 
 the  *  fr.verf.  Tet  J  have  left  mejooo.  in  \Wz.<:\,all  the  knees  who 
 have  not  bowed  to  Baal,d"  every  month  which  hath  not  kijfed  himt 
 I  qneftion  not,  but  tile  Lord  (Thrift  hath  yet  left  him  in  the 
 Church  of  England,  though  you  have  forfaken  it,  not  onely  ' 
 7&oo.  but  777000,  who  are  his  true  fervants  and  Mem- 
 bers. 
 
 And  now,  Sir,  if -ye  be  willing  to  learn  more  then  yoii 
 
 know 
 
D  fours  deceptions  of  the  name  Church ,  &c.  1 1 
 
 lenow  already,  I  will  impart  unto  you  iome  diftinctions,  or 
 divers  ufages  and  acceptions  of  the  word  ,The  Church,and 
 thole  in  {acred  Scripture,  the  ignorance  of  which  I  ghefle, 
 hath  been  the  bfinde  guide  that  hath  led  you  into  this  errour, 
 of  your  pronouncing  the  Church  of England:  none  of  Chads 
 Church,  no  true  Church. 
 
 In  Scripture,  the  Church,  is  put  fometimes  for  the  Officers 
 and  Governours  of  the  Church,  as  diftin&  from  the  people  : 
 fo  Math, 1 8,1 7.  Tell  it  mto  the  Q'hurch :  And  fometimes  it  JS 
 put  for  the  people  and  Members  of  the  Church  as  diftin£t 
 from  the  Officers,  Afis  i  5.4a,  it f leafed  the  Apo files  mdEldcrs 
 with  the  whole  Qhnr-chj&z, 
 
 Again,  fometimes  it's  put  forthefa;thfullProfeflbrs,  tfr 
 Chriltians  in  fome  one  family,  Philemon  2.  And  to  the  £hurch 
 in  thy  hottfe :  and  fometimes  again,  for  the  place  it  lelf,where 
 divers  families,  or  a  greater  number  of  vilible  Church-mem- 
 bers and  ProfciTors  did  meet,  and  afTemble  together  for  the 
 fervice  and  Worfhip  of  God  :fo  t  CV.i  1  ,zz<  what  have  re  not 
 hsttfestoeatandtodnnk^'tn^  ordefpifeyetheChnrchofGod}  The 
 which,  whether  it  were  fome  large  upper  Room  ,  as  Att.i  .13. 
 and  *4«  at  firft,  and  ate,  A2%\  x.i  3.  and  14,  or  what  other 
 place  {oever,  being  a  place,  by  ddignrnenr ,  ufed  by  them, 
 for  their  more  publick  meetings ,  it  is  called,  a  Church ;  and 
 why  may  not  our  buildings  and  houles,  which  are  ufed  and 
 fit  apart  for  the  peoples  ailembling  together ,  to  ferve  God, 
 *be  likewife  fo  called  :  There  was  nocaufeof  (eparating  your 
 eares  from  the  Pulpits  and  Desks ,  nor  is  of  feparating  your 
 tongues  from  the  name  and  appellation  of  our  material 
 Churches,  and  calling  them  Steeple-  houfes,  feeing  it  is  the 
 language  and  phrafe  of  the  holy  fpirit  in  the  Scriptures  >  to 
 both  of  which  you  would  go  for  great  pretenders ,  allowing, 
 (moll  an  end)  none  but  Scripture  names,  yet  here  refuting 
 them,  but  ofthi^more  afterwards.  But  thefe  four  accepd- 
 ons of  the  word  Chwrdi,( hough. true, and  ofufe  elfewhere, 
 are  not  pertinent  here.   Therefore  i  axld  two  more. 
 
 TheChurchrin  a  Theological  fenfe ,  Signifying  a  com- 
 pany of  people  that  arc  called ,  or  are  to  be  called,  8c  joyned 
 together  in  iome  ipir  itual  relation  unto  Go  J,  Is  taken  1  .moft 
 properly  and  ftri&ly  for  the  whole  company  of  the  Elect, 
 
 C  a  whether 
 
1 2  Divers  accept  10ns  of  the  name  Church&c. 
 
 whether  Jews,  or  Gentiles ,  as  oppofed  to  the  Reprobates : 
 thus,  Sfkef. •).%$&  5,27,32.  Chr'ifi  loved  his  Church ,  and  gave 
 himfclf  for  it,  that  he  might  clenfe  it  with  the  wafting  of  water 
 by  the  -word :  and  fo  alio,  C°^°fl* l  ^.  He  is  the  head  of  the  bodyy 
 the  Church :  This  is  called  by  oar  ancient  .Divines ,  the  Ca- 
 tholick  Church ,  and  the  invifible  Church ,  and  by  Come 
 modern  ones,the  Catholick  invifible  Church. 
 
 Of  this  Church  indeed  none  are  reckoned  by  us  as  Mem- 
 bers, none  received  into  it  for  Members  by  Chrift ,  but  his 
 Elecl,  called  into  a  Ipiritual  Communion  with  himlelf, 
 and  made  true.  Children  of  God  by  the  grace  of  internal 
 adoption,  and  fan&ification  of  the  fpirit,  through  Faith  :  of 
 which  Members,  lome  are  warring  the  good  warfare  of 
 grace, and  fighting  the  good  fight  of  Faith  >  againfl:  the 
 powers  and  principaliiies  of  the  aire, and  thefe  be  called 
 militant  Members,  who  are  actually  juftified  and  fan&ificd 
 pcrfons. 
 
 And  there  'are  other  of  thefe ,  called  Triumphant  Mem- 
 bers of  this  Church,  who  have  fought  the  good  fight  of  Faith* 
 and  finifhed  their  courfe,and  are  the  fpirits  of  juft  men  made 
 ■perfect,  a£tuallyr  happy,  and  blefled  for  ever.  Now  we  do 
 not  make,  or  account  the  Drunkards ,  Lyars,  Msckers, Scoffers^ 
 Hypocrites,  gic.  to  be  any  Members  of  this  £hurch  ,  and  there- 
 fore  you  do  but  beat  the  aire,  and  fight  with  your  own  fancy, 
 to  fay ,  that  none  fuch  of  the  Church  of  England,  are  Members 
 of  this  Church  of  Chnfi ,  which  is  his  myftical  and  invifible 
 body :  for  fo  your  defcription  of  the  Church,  at  the  begin* 
 ning  of  your  leaf,  and  fome  of  your  Texts  alleadged  there>do 
 •imply.  And  yet  I  mult  minde  you  again  of  fome  prefumpti* 
 on  in  you  fif  no  worfej  to  exclude  abfolutely,  all  Lyar$> 
 Swearers,  Drunkards >  &cm  out  of  the  Chirch  of  theEletTy 
 or  the  invifible  one?  feeing  there  are  a  third  fort  of  the  Ele3:> 
 namely  the  uncalled  ones,  who  are  to  be  called  s  who  though 
 they  be  not  actual  Members?  as  the  militant  and  Trium- 
 phant Ele£r,yet  they  arc  potential  Members  of  this  Church, 
 and  in  Gods  decree,  to  be  executed  in  due  time ,  other  [heep  I 
 have  which  are  not  of  this  fold  ,  them  alfo  J  mufi  bring  ,  and  they 
 fohn  iot\6.fhallhcarmy  voice,  and  there  (hall  be  one  fold,  SCC.  Such  a  one 
 
 was  Paul,  an  Eledt  VeHelfchough  uncalled  J  even  then>when 
 
 he 
 
.     Divers  deceptions  of  the  nme  Church  ^c.  1 3 
 
 he  was  a  blafphcmer,  and  perfecutor ,  and  injurious,  Ait,?. 
 and  1  Tim,  i.  you  fhould  have  (poken  untrucly,  it  living  in 
 thofe  dayes5you  had  (aid,  Blafphemers^Perfecutours^Scc.  were 
 no  Members  of 'Chri ft s  Churchy  and  how  can  you  wiite,  char, 
 Lyarsand  Drunk  ards^&cc.  are  no  Members  of  the  fami*,when 
 as  Come  of  thefc  ,  though  uncalled  in  prefenr,  may  even  in 
 prefent  belong  to  Gods  Election ,  and  may  be  called  ,ere  you 
 are  a  warejas  1  faid  before,  the  Lord  knoweth  who  Are  his  i  fo  he 
 knoweth  when  to  call  men,  even  loyterers,  and  (landers  idle, 
 and  at  what  hour,  in  his  Vine-yard,  the  3d.6th.9th,  or  nth, 
 hour.  Math  20.1. &c. 
 
 Again  2/7,  The  Church  of  Chrift  is  taken  more  largely, 
 yet  properly  to,  for  the  whole  multitude  of  believing  Chri- 
 ftians.  Thus  ^#.8.3  #    Saul  made  havock  of  the  Church  ,  and 
 1 .  Tiw.5.1 6,  Let  not  the  Church  be  charged^  that  is ,  the  whole 
 number  of  profefling  believers :  This  is  called,  for  diftin&ion 
 fake,  the  vifible  Church  ;  and  becaufeic  is  dilperfed  abroad 
 into  all  places  now,  and  may  be  (cen  at  all  times  (omewherc, 
 it  is  called  by  fome>the  Catholfck  vifible  Church,  of  which 
 all  particular  Churches,  whether  National>or  but  Parochial 
 and  all  particular  perfonswith  their  Children  through  the 
 world  are  branches,  1  Cor.i  2.1  3.  Of  this  Church,tne  Mem- 
 bers are  onely  believers  ,  in  oppofition  to  the  Heathen  and 
 Pagans,  who  are  infidels ,  without  Chrift- ,  without  God  in  the 
 World^ without  God  in  Chrift.  But  then,you  muft  know,they 
 are  ot  two  forts,one  that  believe  in  Chri(t,&  lerve  him  really 
 and  truely  &  indeed,  andheart;another,  that  do  them  but  in 
 (hew  and  tongue  and  ear,falily,  and  but  titularly.  I  acknow- 
 ledge that  particular  vifible  Churches  confiding  of  mixtures 
 of  the  godly  and  wicked,  Ele£t  and  Reprobate  cannot  be 
 called  (though  true  Churches.)   The  body  of  Chrift  pro- 
 perly, or  Chrift  the  head  of  them  (for  then  Chrift  muft  be  a 
 head  wkh  many  bodies,  and  the  Saviour  of  all  particular 
 Churches, and  of  the  wicked  and  the  Reprobates  (for  he  is 
 t  he  faviour  of  his  body  y  Eph.  5  .*  3 .)  But  yet  I  muft  hold  what 
 St.  P*ul faith, of, and  to  the  particular  vifible  Church  of  C°~ 
 rmth^  1  Cor. 11.27.  Now  are  ye  tho  body  of  Chrift  ^  and  Mem- 
 bers in  particular ,or  for  your  part,  and  I  hold  it  (with  fome, 
 though  but  (bme  of  our  Divines)  tobeappliableto  other  vi- 
 
 C    3  0ble- 
 
1 4  Divers  accepwns  of  the  name  Chnrchfec* 
 
 fible  Churches,even  ours  oi  England)  fby  your  leave,  Sir:) 
 Their  and  our  Church  may  be  called  alio,  and  are  the  body 
 of  Chrift  and  Members  in  particular,  or  tor  their  and  our 
 parr.    But  this  is,  and  mult  be  taken  andunderftood,  onely 
 in  refpeclt  of  them  therein  fas  lii  the  Church  of  CwMthjwhu 
 are  truely  Saints,  believers  indeed? and  Ekcl  ot  which  iorr, 
 as  St.  Paul  knew,  there  were  divers  in  Cormh,(o  you  and  I 
 may  have  reafon  to  think ,  and  ought  have  charity  to  fay, 
 there  are  many  in  our  National  Church  of  England ,  and 
 fome  in  every  one  of  our  Parochial  Congregations.   An 
 heap,  wherein  there  is  more  Chaffe  than  Wheat,is  called  an 
 heap  of  Wheat;  a  Field  wherein  are  more  Tares  and  other 
 Weeds  than  Corn,  is  llfo  called  a  Corn  Field,  (o  the  viiible 
 Church  is  called  the  body  ot  Chrift,  taking  its  denomination 
 from  its  better  part :  But  properly, and  indeed,  that  is  not  the 
 body  ot  Chrift,  which  (ball  not  be  with  him  lor  ever.   Now 
 of  this  Church,is  the  queftion ;  Sc  I  affirm>:hat  the  Church  of 
 Engl,  is  a  true  Church  of  Chrift,  notwithstanding  the  mix- 
 ture of  Lyars,Druuka  ids,  Swearers,  with  them  that  are  true, 
 fober,  and  fear  an  Oath,  elfe  there  would  be  no  true  Church 
 of  Chr)ft  upon  earth,  for  m  every  one  there  is  fuch  a  mix- 
 ture, and  many  timesr  he  wicked,  Sc  corrupt,  are  the  greater 
 and  predominant  part.    Look  upon  the  Church  ot  Ifrael  in 
 the  time  Of  Ifaiah,  Ah  \  finfull  Nation,  a  people  laden  with  ini- 
 quity, 4  feed  of  evil  doers,  Children  that  are  corrupters^  they  have 
 forfaken  the  hod,  there  is  no  foundneffe  in  it,  but  wcttxds  and  brai- 
 fety  and  petrifying  fores,  from  the  file  of  the  foot  to  the  Crown  of 
 the  head,yet  the  Lord  there, by  the  Prophet  calleth  them  his  ChiU 
 drtn,&  Jfrael  my  people  ;Ifa.  i  .3 .4.The  fame  Church  is  owned 
 by  Chrift  in  his  time,  as  his  Church ;  and  Mofes  Chair ,  and 
 the  people  are  Cent  unto  it  by  Chrift  (wbarfocver  they  fay  un- 
 to you,doandobferve,  as  to  their  Do£trine,)  and  yet  the 
 Seniles,  Pharifees,  and  Hypocrites  face  in  it,  and  had  filled 
 that  Church  with  fuperftitious  pra<Ehfes,  and  unrighteous 
 acts  and  manners,  and  will- worlliip;.  Look  into  the  primi- 
 tive Churches  of  the  New  Teftamenr,  and  the  moft  ofrhofe 
 feven  golden  Candle-fticks  of  Afia  ,Ej>hefw,&c.  ai:e  they 
 not  ftiled  the  Churches  of  Chrift  and  of  God  ?  and  yet  there 
 Were  in  them  as  grofkly erroneous,  and  propiaancly  wicked, 
 
 as 
 
D  ivers  deceptions  of  the  mme  Church ,&c,  1 5 
 
 as  in  our  Church,  or  more,  moved  away  unto  another  Gofyel, 
 fallen  from  the  grace  of  Chrift  ,  holding  the  Doblrine  of  Balaam 
 and  the  Nicolaicans,  fuffer'wg  Jefabei  to  teach,  and  to  feduce  the 
 ftrvants  of  God  to  commit  j ~om.  cat'wn ,  and  to  eat  things  facriflced 
 to  Idols,  and  in  a  word,  the  Synagogue  of  Satan,  (o  ie  of  them) 
 yet  the  Church  of  Chrift,  dwelling  even  where  Sat  am  feat  ts, 
 Rev. 2.13, and  3.9. 
 
 But  I  will  inftance,  efpecialiy  in  the  Church  of  God  at 
 Corinth^  named  and  brought  in  by  you  to  prove  our  Church 
 oi  England,  none  of  Chrift's- Church,  becaufe  that  was  (an£ti- 
 fied  in  Chrift  Jefus,  called  to  be  Saints,  but  fo  is  not  ours. 
 But  let  us  awhile  compare  both  Churches  together,  in  (omc* 
 tilings  they  are  alike  and  equal :  That  Church  was  full  of  di- 
 vinous,  envy,  and  ftrife,  (and  Co  is  ours,  at  this  time.)  There 
 fome  were  of  'Paul's ,  anddefpifed  ?**«■»  or  fiphas  ;fomc 
 were  of  Apollo" s, and  regarded  not  ?**/;  Com;  were  of  Cephas, 
 and  cared  for  neither :  (and  (o  here  fome  are  of  Presby- 
 ter* fome  of  Independent,  fome  of  Bifliop  ,each  defpifing 
 the  other,  and  fome  are  of  Anabaptift,  who  flights  and  con- 
 temnes  them  all)  in  that  Church,  was  praStifed  fornication, 
 and  fuch  as  was  not  fo  much  as  named  among  the  Gentiles, 
 and  alfo  much  idolatry,  <  in  this  Church  alfo,are  thefams 
 fins,  or  very  like  them,  committed  and  by-name ,  Fornica- 
 tion and  Idolatry.)  Now  if  riiat  Church  of  Corinth,  notwith* 
 ftanding  thofe  groffe  and  fcandalous  enormities?  were  called 
 and  (tiled  the  Church  of  God ,  fan lit  fed  in  Chrift  Jefus,  ffor 
 fome  alto  amongft  them  were  of  Chrift,  1  Cor.  1 . 1 2.)  c*ikd 
 to  be  Saints  \  In  like  manner  may  our  Church  of  England, 
 having  but  the  like  corruptionsbe  ftiled  likewifethe  Church 
 of  God , .fan&ifi'ed  m  Chrift  Jefus  (for fome  alfo  amongft  us, 
 are  of  J  efus  Chrift.) 
 
 Nay,  more,  in  fome  corruptions  Sc  enormities  the  Church 
 of  Corinth  exceeded,  and  furpafled  ours  of  England.  There 
 were  fome  of  that  Church  that  embraced,  and  ftufly  main- 
 tained that  grand  £c  fundamentai  Herefie  of  denying  the  re- 
 lurrc&ion  of  the  body,  infomuch  that  the  A  pottle,  fpends  a 
 whole  Chapter  almoft ,  and  brings  many  ftrong  Arguments 
 to  confute  it:  but  I  have  not  heard  of  any  in  Communion 
 with  our  Church  that  isfo  Heretical ;  fome  indeed  ?  that  are 
 
 of 
 
1 6  Divers  deceptions  of  the  name  church^c. 
 
 ot  the  reparation  from  our  Church,  do  hold  fuch  an  opinion 
 as  I  have  heard,  and  read  alfo,as  1  remember.  Again,there 
 was  in  that  Church  a  nocorious  and  egregious  prophanation 
 of  the  Lords  Table ,  in  that  they  approached  ic,  not  in  igno- 
 rance onely,  not  decerning  the  Lords  body,  but  in  gluttony 
 and  drunkennede,  iCV.ii.ii.  Truxe  is  much  charged  up- 
 on our  Church  about  the  ignorant  and  fcandalous, their  co- 
 ming to  the  Sacrament  ot  the  Lords  Supper ;  but  I  never  yet 
 heard  this  fcandelof  our  Church,that  rren,or  women  might 
 or  did  come  drunken  to  the  fame.  Now  if  the  Church  at 
 Corinth,  were  called  by  SuPaal,  the  Church  of  God  there 
 £anctih>d  in  Chrift  Jefus  ,  who  were  To  notorioufly 
 prophane ;  our  Church  in  England ,  which  is  not  f  o  far  cor- 
 rupted, may  much  more  be  reputed,  a  Church  of  Chrift, 
 fanctified  in  Chrift  J  efus,  &c* 
 
 If  your  felf,  or  any  other  fhall  fay,  that  St.  Vaul  by  thofe 
 words  following  expounds  himfeif ,  whom  he  means  by  the 
 Church  of  God  at  Corinth,  namely  (them  who  are  fanctified  in 
 Chrifi  Jefus ,  called  to  be  Sa'nts)  whom  he  writes  unto  as  the 
 only  Members  of  that  Churchjall  may  be  granted  unto  you, 
 Sc  yet  nothing  againft  u>  ,  or  the  Church  oiEngl,  For  thofe 
 Members  were  of  two  forts,  as  the  words  imply ,either  Saints 
 indeed  fanctified  in  Chrift  Iefus ;  or  Saints  in  (hew,  called  to 
 be  Saints?  though  indeed  not  fo,  as  many  be  called,  but  few 
 chofen,  and  they  are  not  all  Ifrael,  that  are  of  Ifrael%  and  cal- 
 led Israelites, 
 
 Or  elfe  leaving  out  thofe  two  little  words  (to  be)  which 
 are  not  in  the  Original  Greek  ,  but  as  you  may  difcern 
 by  the  different  Character,  fupplied  by  the  English  Tranfla- 
 tours,  we  may  read  thus,  to  all  that  are  fanttified  in  Chrifi  Jefus, 
 called  Saints,  and  then  thefelaft  words  expound  the  former? 
 of  all  fuch  as  bear  the  name  and  form,though  many  of  them 
 wanting  the  thing  and  power  of  godlinefie  and  fanctifica- 
 tion.  And  fo  the  Apoftle  more,  or  lcfTe,by  few  and  by  ma- 
 ny fetcheth  in  all  the  Members,  vifible  and  invifible ,  titular 
 and  real,  and  of  both  forts  maketh  up  the  Church  ol  God  at 
 Corinth,  And  that  the  Apoftle  meaneth  thus ,  is  apparent 
 from  the  fcope  and  purpof  e  of  the  writing  this  Epiftle  to 
 that  Church,  which  was  to  reprove  them  for  fome  vile  and 
 
 grofTe 
 
Divers  accept  ions of  the  name  Church  ,&cc.  17 
 
 grolTe  corruptions  amongft  them,  which  he  knew  (and  we 
 acknowledge)  to  be  repugnant  and  contrary  to  true  nolinefle 
 and  {an&ihcation ,  yet  not  inconfiftent  with,  or  deftru&ive 
 to-a  true  Church.  .  r        c 
 
 I  believe,  you  like  not  the  (enfe  and  meaning  of  St.  *ZW; 
 that  he  fhould  call  the  Church  of  Corinth,  the  Church  of 
 God,  and  yet  not  all  therein  true  and  real  Saints;  becaufe  it 
 quite  croffeth  your  tenet  and  opinion  of  our  Church  of  Eng~ 
 land)  that  it  is  no  Church  of  Chrift,  by  reafon  of  many  lyars, 
 f  wearers,  &c.  who  are  in  it  and  of  it.  But  in  io  doing,  you 
 turn  Univerfity  man,  whether  you  will,  or  no,  and  are  a- 
 mongft  the  Philofophers  (is  Saul  alfo  amongft  the  Prophets}) 
 the  Philofophers(l  lay)  of  the  Epicureans  and  of  the  Stoicks, 
 who  Aft,  17.18.  cncountred  Paul-,  and  fome  faid ,  what  wilt 
 this  Babler  fay  ;  other  fome  ,he  feemeth  to  be  a  fetter  forth  of 
 ftSrange  (jods'-ibecaufe  he  preached  unto  them  Jefus  and  the  Refurre- 
 H ion :  fo  you,  if  you  encounter  St.Paul  in  that  point  and  {enfe 
 above, will  be  a  double  Philofopher ;  (I  am  afraid  you  do 
 not  love  the  Title,  though  fingle)  both  an  Epicurean  Philo- 
 fopher, and  a  Stoical  Philofopher,  and  do  (ay  (in  effect; 
 what  doth  this  Babbler,  or  (which  is  worfe)  this  flatterer 
 fay  ?  He  feemeth  to  be  a  fetter  forth  of  ftrange  Churches; 
 becatfc  he  preacheth  the  Church  of  Sod  at  Corinh ,  and  yet 
 taxeth  fo  many  grofly  erroneous  and  vilely  corrupt  Mem- 
 bers of  the  fame,  St.  Paul  (fure)  had  full  knowledge  and 
 good  intelligence  of  the  great  diforders  and  corruptions  of 
 that  Church,  no  lefle  than  Schifme,  and  Heretic,  and  Idola- 
 try, and  Fornication  ,and  Drunkenneflc ,  at,  and  before  the 
 Lords  Table  (all  which  alfo ,  or  fome  of  which  were  further 
 declared  unto  him  by  them  of  the  houfhold  of  Chloe ,  *Cor.  1  • 
 1 1.  Netther  ufed  he  at  any  time  flattering  words,  i.Thef.2. 5.) 
 It  cannot  therefore  be  fmagined,that  he  fhould  fo  far  bewray 
 his  flatrering  of  the  Corinthians*  as  to  call  them  the  Church 
 of  God,when  they  were  none;  (if  your  opinion  be  good)  or 
 fo  far  betray  his  knowledge  as  to  falute  them,  all  Saints,real 
 Saints,  who  were  this  Church  of  God  at  Corinth,  and  that 
 juft  then  when  he  is  writing  his  Epiftle  to  them, to  reprove 
 the  Schilmaticks  and  Hereticks,  the  Idolaters  and  Fornica- 
 tors and  Drunkards  amongft  them*    The  refuk  and  fum  is : 
 
 D  ia 
 
1 8  Divers  acceptiw  of  the  name  Church  fizc. 
 
 in  the  Church  of  Corinth ,  they  were  not  all  truely  Saints ;  no 
 nor  all  vifible  Saints.  (Though  called  to  be  both  of  thefe) 
 for  fome  were  openlyand  vilibly  prophanc  and  (candaloufly 
 wicked  to  the  eye  of  others :  and  amongft  the  vifible  Saints, 
 there  were  fome  true  believers ,  and  others,  but  pretenders 
 and  profeflors  onely.'  but  (notwithstanding  the  word  part 
 and  Members  of  it)  the  Apoftle  falutes  the  Corinthians  as  the 
 Church  of  God; 
 
 Now  Sir  5  let  me  defire  you,  for  your  own  good,  and  for  a 
 goodSchifme,tobeof/W:yea,I  wifh  all  the  Sectaries  of 
 Engl,  would  be  followers  of  Paul :  for  fo  he  calleth  to  them  to 
 be;  Bey  e  follow  en.of  me  y  even  as  I  am  of  Chrift  Jefttt,  even  in  thit 
 £piftle,  i  ^V.ii.i,  according  to  hisexample,  falute,  and 
 own  the  Church  of  England  for  the  Church  of  Chrift ,  not- 
 withstanding the  Lyars ,  Drunkards  therein  ,  who  are 
 (though )  vifible  and  outward  Mcmbers,and  Saints  in  fhew, 
 by  reafon  of  their  profeflion,and  alio,  becaufe  there  are  in  it, 
 moreover,and  above,- many  that.are  truely  3c  inward  Mem- 
 -bers,and  Saints  indeed^  by  reafon  of  their  faith  and  good 
 tlffe.  So  the  Apoftle  doth  here  own  the  Church  of  Corinth^ 
 for  the  Church  of  God :  So  our  Saviour  Chrift  doth  own 
 the  Chair  of  jerhfaleptjiot  the  Chair  of  Mofes :  as  above  I 
 have  (he wed. 
 
 What  fhall  1  add  more  ?  I  confefle  true  faith  is  efTential 
 to  constitute  and  denominate  a  Member,  of  the  invifible 
 -Church  of  Chrift,  and  to  the  right  and  well  being ,  of  it :  but 
 I  may  affirm  alfothatprofeffton  of  that  true  faith  is  enough 
 and  fufficethtofpeakandcallone  a  Member  of  the  vifible 
 Church,  and  fo  of  the  Church  of  England.    Profeflors ,  you 
 will  noadeny  us  to  be  of  the  true  faith;  if  you  do,  irs  eafily  to 
 prove  it,  both  on  the  people's, and  on  the  ministers  part;  for 
 that  the  one  profeffeth  by  their  due  hearing,  and  the  otfjer 
 by  their  due  voicing,  (/.)  Preaching  the  word  of  Faith : 
 Thus  Chrift  proved  his  fheep.  (i.)  his  Profeflors  and  fol- 
 lowers ;  my  fheep  hear  my  voice,  Joh.i  0.27. 
 
 FizfitThe.voice  of  the  Turtle,  («'.)  Chrift  is  heard  i»Q*r  land, 
 
 Cant.i.  i2.  we  havea  fixed  and  fetled  vifible  Miniftery  of 
 
 Chrifts  word  in£*£/<*»^,and  thcfeals  thereof ,  which  is  the 
 
 form  and  toul  of  a  true  vifible  Church.  S»me  indeed  preach 
 
 Chrifiy 
 
The  true  mirkx  of  tvifible  Church.  19 
 
 Chrift,  even  of  envy  andftr'fe  ,  and  fome  alfo  of  goodwill  ;Thei 
 one  preach  Chrift  of  contention,  not  fine  ere  ly  *— —  £#f  fta.  other  of. 
 love  —--  what  then  }.  notwithftand'mg.-'very  way  ,  whether  in  pre- 
 tence, or  in  truth,  Chrift.  is  preached ;  And  I  therein  da  rejoyte,yea, 
 andwillrejoyce,  Phil.i  5, 16,1 7.  and  x  8.      > 
 
 Secondly,  Behold,  lift  up  your  eyes,  and  look^  on  the  fields  for 
 the)  are  white  already  to  the  Harvefl  ;  the  Citizens  of  Samaria 
 are  conning  up  to  hear  4 he  voice  of  C^rifit  John  4,  3  $.  And  3  <?♦ 
 the  inhabitants  of  oir  Cities  and  Towns  are  zealous  and 
 conftant  to  hear  the  word  miniftred  unto  them.  Some  in-, 
 deed  hear  the  word  oi  cuftom  and  faihion,and  lorn"  alfo  of 
 zeal;  the  one  hear  the  word  of  profeffion,  nofbel'-evhigly, 
 but  the  other  of  faith.  What  then}  TSfytwithftanding  every 
 ■way,  whether  in  pretence,  or  in  truth,  Chrift  is  heard,  and  I  there- 
 in  again  do  re\oyce,yea,  and  will  rejoyce. 
 
 Thirdly ,  Faith  comes  by  hearing,  and  hearing  by  the  words  of 
 Cod,  Rom.  10. 17.  The  blcfling  of  God  is  to  be  feen  upon 
 both,  the  Minifters  preaching,  and  the  peoples  hearing  the 
 word  in  our  Church,  fo  that  many  are  converted  by  thefe 
 means  ordinarily  to  the  Faith  of  Iefus  Chrift ,  and  many 
 continually  added  to  the  number  of  them  that  are  ordinari- 
 ly laved.  Many  Minifters  can,  and  may, lay  unto  their  peo- 
 ple ,  at  lead  (ome  of  them  ,  as  St-.  Paul  to  the  Corinthians, 
 I  Cor. 9.  a.  Jhe  feal  of  my  Mmiftery  are  ye  in  the  Lord:  and  of 
 their  people,  he  that  hath  received  the  Teftimony  of  (fhr'.ft,  (as 
 no  doubt,  many  of  our  hearing  people  do)  hathfet  to  his 
 feal  that  God  is  true,  Iohn  3.33.  Conlider,  I  pray,  and  medi- 
 tate awhile  upon  thefe  three  evidences  of  a  Church  of  Chrift 
 amongft  us  in  England,  in  the  lingleneffe  of  your  heart,  and 
 with  an  unprejudiced  fpirit:  come  hither  and  behold  thofe 
 marks  and  print/of  the  true  vifible  body  of  Chrift,  to  be  ap- 
 parantly  alfo  in  the  vifible  Church  of  Enghnd,2,n<\  be  not 
 faitblcfle,  but  believing  that  the  vifible  Church  of  England 
 is  a  true  vifible  Church.  Something  you  might  qusre  here, 
 and  all  that  any  of  your  party  do  except  to  here,  is  but  this, 
 how  can  the  Miniftery  of  the  word  be  an  eftential  mark  of  a 
 true  vifible  Church,when  asHcathens  and  Savages  of  New- 
 England,  and  elfe where,  which  are  no  Churches,  may  have 
 the  fame  amongft  them,  and  the  Reprobates  ojf  01d-£»£- 
 
 D  2  land, 
 
2o  the true  marks  of  a  vtfible  Church, 
 
 fond,  and  elie  where  ,  who  are  no  parts  of  the  Church, have 
 the  like:  But  this  fomething,  yea,  all  this  is  nothing.  For  I 
 do  not  make  th  e  preaching  ot  the  word ,  a  mark  of  a  Church 
 wherefoevt*  ic  is  fingly,  wichouuhe  fcals,and  occasionally, 
 as  to  convert,onely  preached,  which  is  the  cafe  of  fuch  Sal- 
 vages and  Heathens :  but  this  is  that  I  (ay,  that  where  there 
 is  a  fctled  Miniftcry  of  the  word,  it  k  a  mark  of  a  conftitu-. 
 ted  and  cftablifhed  Church,  and  this  is  our  cafe  j  and  much 
 more,  if  it  have  the  feals  annexed  to  the  fame,and  a  hearing, 
 profefling,and  converting  people  h  thefe  make  rp  the  ftand- 
 ing  Kingdom  of  God,  as  in  the  Gofpcl,  &c  the  6xed  Candle- 
 ftick  of  a  Church,  as  in  the  Revelation  it  is  called.  And  for 
 the  other  exception  you  are  not  to  learn ,  (I  hope)  that  in  a 
 planted  and  conftitutcd  Church  the  word  of  God  is  efpecial- 
 ly  and  primarily  preached,  in  Gods  decree  of  Ele&ion  onely 
 for?  and  to  the  chofen  believers,  and  but  generally  at  the 
 fecond  hand,  and  upon  the  Bie,  in  the  external  publication 
 thereof,  to  the  wicked  and  prophane  Reprobates  living 
 amongft  them .  If  there  be  any  elfe,  I  pray  tell  me,  what  is 
 wanting  in  our  Church,  to  make  it  a  true  vifible  Church, 
 feeing  we  have  the  former  efTcntials  of  the  fame.  What ! 
 is  good  Difcipline  wanting, and  the  top-bough  ,  or  branch 
 thereof)  which  is  excommunication?  it  is  true ,  it  is  want- 
 ing indeed,  as  appears  by  the  (warming  and  rifiug  up  of  fo 
 many  blafphemousf  revilers  and  depravers  of  the  Holy 
 Church,  and  theidelpifer  •  or  Gods  Holy  Ordinances;  as  alio 
 of  the  many  Licentious  and  Scandalous  lives  and  prac~tifes, 
 even  of  Profellors :  which  would  not  be  lo  irregular  and  ex- 
 orbitant, if  our  Church  could  recover  and  obtain  the  exe- 
 cutive part  of  fuch  Difcipline ;  (for  that  Key,  in  fuch  refpecl-, 
 isiockt  up  it  felf ,  yet  itliethftill  in  the  bread  of  the  Church, 
 as  in  its  proper  theft,  and  the  Authoritative  part  thereof  is 
 fafc  enough  there  by  the  prefcript  of  Chrift  &:  his  Apoltles) 
 the  which  till  fhe  may,  all  true  Minifters  and  Members  of 
 the  Church  mult  by  a  Chriftian  prudence  and  patience  wait 
 for  fuch  a  medicine  till  it  come,  and  in  a  pious  chanty  and 
 companion  mourn  over  the  maladies  that  grow  upon  us,and 
 may  with  a  good  conference  live  in  Unity  amongft  the  fii> 
 fully,  tick,  aad  difeafed,  enduring  quietly  ,whom  they  cannot 
 
 poflibly 
 
Ofgnd  Difciflim  and  excommumcation^c.  2 1 
 
 poflibly  amend ;  and  efpccially,  with  great  care  and  caution, 
 puttng  away,  or  keeping  of  from  ourfelves,  fas  the  Apoftle 
 ipeak>,  1  Cor. 5,1 3.)  the  wicked  praftile?,  if  we  cannot,  the 
 wicked  perfons:and  then  alfo,mult  the  Minifters  ot  the 
 Church  be  more  frequent  and  fervent  in  preaching  &c  pray- 
 ing, that  Co  this  way,  we  may  recompence  the  culpable  de- 
 fect of  Difcipline,  by  a  blamelefle  excefle  ,  (I  mean  diligence 
 andfedulity)ofour  Doctrine,for  the  furthering  an  i  bringing 
 forth  of  a  Reformation,  hungriug  and  thirfting  after  righte- 
 oulnefle,  which  is  blefTcd  in  the  mean  time. 
 
 And  again,whcre  there  is  a  Liberty  and  freedom  of  Diici- 
 pHne, and  of  this  of  excommunication  in  any  Church,  or 
 when  it  (hall  be  reft ored  to  our  Church :  I  wilh  it  may  be  ufed 
 i oberly  and  modcrately,vvithout  rigour  and  tyranny  ,ferioul- 
 ly  and  fadly,  without  prophancfTe,  or  wanronnelle,feeing  it-5 
 a  medicine  as  very  dolourou-,  becaufe  of  humane  infirmity 
 to  bear,fo  dangerous  by  reafon  of  evil  events  may  follow: 
 The  belt  Phyfician  comes  feldom,  and  very  haudly,to  fear- 
 ing,or  (ccation  of  a  Member  from  the  body,  he  will  try  all 
 means  and  medicines*  before  he  will  by  a  hafty  and  impru- 
 dent Saw,  or  Razor  cut  of  a  parr,  and  make  a  lection ,  and 
 endanger  life :  and  much  more  the  Phyfician?  of  the  Soul 
 (which  the  Guides  $c  Governours  of  the  Church  are)  fhouM 
 rarely  and  with  much  unwillingneffe ,  and  illubency  come 
 forth  to  excommunication,  and  that  not  before  they  have 
 tried  all  means  of  Admonition,  Reproof ,  Exhortation,  &c. 
 keeping  within  thefe  degrees  and  bounds*  if  they  maybe 
 avaylable.-  In  patience  and  meeknejfe  inftrutting  tho.fe  that  op' 
 pofe  themfelves,  if  Cjod  fer  advent  we  will  give  them  repentance,  to 
 the  acknowledging  the  truth,  and  \hat  they  may  recover  themselves 
 out  ofthefnare  ef  the  Devil,  2  Tim.  2.25.  without  delivering 
 them  up  to  Satan,  1  Tim.  1.3$  otherwife  they  will  more  di- 
 fturband  offend  the  godly  weak, than  correct  andamrni 
 the  refolurely  wicked. 
 
 But  yet  1  mu{t  tell  you  that  (which  the  fierce  Anaba^tift 
 diflikes  as  much  as  the  furious  Donatift  of  old  did,  being  as 
 Simeon  and  Levi,  brethren  in  evil.)  That,  a  true  vilibie 
 Church  may  be,and  is  oft,  where  there  is,  or  can  be,  no  ex-» 
 ecution  of  difcioliifary  excommunication, or  excommu.iicar 
 
 D  3  ting 
 
2  2  Ofgeod  Difciplitte  and  excowmftnication&c* 
 
 ting Difcipline; you  may  as  well  fay  ,it 'cannot  be  a  found 
 body,  which  hath  not  a  Member  cut  of ;  or  he  cannot  be  a 
 good  Phy (icianj  who  never  ufeth  Se£tion,or  a  good  C?lurur- 
 geoiij  who  never  ufeth  fa  wing;  as  that  it  is  not  a  true  vifible 
 Church,  which  feldom,or  never  ufeth  excommunication, 
 this  being  not  of  the  effence  and  life ,  but  of  the  Ben-ciTence 
 and  health  onely  of  the  fame ;  and  that  becaufc  >  theeflence 
 and  form  of  a  true  vifible  Church,  is  not  placed  (though  you 
 place  it  there)  nor  doth  confift,  in  the  conditions  onely ,  and 
 manners  of  the  Members  thereof-:  but  in  thofe  conititu- 
 tive  and  formative  things,  I  mentioned  even  now  all  which 
 come  up  to  this  one- the  mutual  Covenant  'twixt  God  and 
 a  people,  w  ith  the  feals  and  conditions  thereof ,  the  which 
 makes  a  Holy  vifible  Church,  as  is  clear  from  Gods  own 
 mouth,  Pfal,  5  0.5 .  and  7 .  Hear,  O  my  people,  and  I  will  fpeal^ 
 O  Ifraei,  Jam  Cjod,  even  thy  God;  gather  my  fonts  together  unto 
 we :  Thofe  that  have  made  a  Covenant  with  me  by  Sacrifice,  But 
 .th's  is  your  fault  (g;ve  me  leave  to  tell  you  of  it,  for  the 
 wounds  of  a  friend  are  better  than  the  kiiles  of  an  Enemy) 
 tofetno  eye,  or  take  no  notice  of  the  healthf  till  and  lively 
 parts,  and  conftitutions  of  a  Church  of  Chrilt  in  England, 
 you  are  here  pnrblinde  and  tongue  tyed ;  but  you  fix  both 
 eyes,  and  take  cpgnifance  of  theftck  diftempers,  and  fome 
 difeafes,  that  are  broken  out,  and  do  invade  the  well-being  of 
 it.  I  muft  here  again,  and  (hall  as  often  as  I  think  upon 
 them,  bewail  the  various  depravatious  and  corruptions  of 
 thJsour  Church  of  England,^  Jo  many  Ulcers  and  Blains, 
 and  putrifying  Sores  breakiyg^out  therein ;  I  much  admire, 
 yet  magnify  the  long  fufferingaj^forbearance  of  God  to- 
 wards us,  that  he  hath  not  cut  us  of  long  ago,  and  efpecial- 
 ly  of  late  from  being  his*peoplc,  removed  hi^  Candle-Hick 
 from  us,  fpued  us  out  of  his  mouth,  and  caft  us  away-as  un- 
 unprofitable  branches ;  all  which  he  may  do,  of  right,  I  con- 
 feiTe,and  will  do,  in  fad  (I  fear)  unleile  we  fpcedily  fall  to 
 repeptance  and  reformation.  But  yet  io  long  as  God  is 
 pleafed  to  fet  down  his  Candle-flick  in  EngUnd ,  to  hold  ottt 
 his  Stars  in  his  hand,  and  to  call  in  as  grelts  from  the  high- 
 wayes  8c  hedges,Sc  ihall  gather  as  fmirs,GVv^«  of  TJioms,and 
 Etgs  of  Thi files ;  that  is,  fo  long  as  God  continues  here,  a  fet- 
 
 led 
 
Of  good  Dlfciflirie  andexcommttnicationfizc*  1 3 
 
 led  preaching  Miniftery  of  his  word,  a  conftant  hearing  au- 
 ditory of  the  fame,  &c  an  ordinary  conversion  of  people  unco 
 the  Faich  thereby ;  I  cannot  have  the  heart  (as  you  fhould 
 not  have  it)  for  all  thofe  prophanations  and  irregularities  of 
 manners  in  life ,  (which  you  blazen  abroad,  and  with  that 
 bad  fon,  lay  open  the  nakedneffe  of  your  mother,  diunken- 
 neffe ,  &c.  which  you  fhould  rather  have  gone  backward 
 f  com,  and  covered  with  the  mantle of  charity)  nor  for  the 
 ecrors  and  Herefies  in  matters  of  Faith,  (which  you  have 
 not  charged  upon  it)  to  decry  it  a  Church  of  (Thrift,  or  de- 
 cree it  a  Synagogue  of  Devils  (as  you  do.)   For  I  know  fo 
 long  as  the  three  former  remarkable  evidences  do  remain 
 profeffedly  in  a  Church,  it  is  Chriftian ;  neither  can  the  two 
 later  mentioned  allegations  cancel  them,  or  (as  I  may  fo 
 (peak)  unchurch,  or  unchriften  it.    (*. )    Make  no  Church 
 ofChrift,or  no  true  Church  of  Chrifi}  no  more,  then,  the 
 fame,' or  worfc  did  this  Church  oiCor'mth^  or  thofe  Churches 
 x&AfMyOi  the  other  Apoftoiical  Churches .-  no  more ,  laftly, 
 than  fores,  or  boyls,  (icknefies,  or  difeafes,  would  make  you 
 either  iio  man,  or  no  true  man,  fo  long  as  your  foul  and  life 
 remains  in  you*    In  prefent,  I  plainly  fee  from  your  Letter, 
 that  you  hold  fome  dangerous  errors,  and  have  fome  other 
 inward  and  outward  d  iftempers,  f  preading  in  your  fpirit  and    * . 
 fpeechvery  ftrong,fetled  and  prevailing  in  you,  C which  I 
 will  neither  mention  nor  touch,  to  exafperate  them  J  yet  for 
 all  this,  I  do  think  ofyou,andfhallfpeakofyou,  as  a  true 
 Childe  of  God  ,  and  wifti  you  better  health  notwithftand- 
 ing. 
 
 I  will  now  onely  compaffe  you  about  with  a  Cloud  of  Pa- 
 rables, as  fo  many  witneiles  unto  the  truth  I  am  upon,  as  the 
 field  having  both  Wheat  and  Tares  m it, ^^.13. 24.47.8. 
 TheH'f  inclofing  the  good  and  badFifh,  The  matter  keep- 
 ing faithfull:  and  idle  fervants :  A  great  houfe  having  in  it  Vef~ 
 fels  of Gold  and  Silver ',  and  alfo  ofWoodaudBarth^  Tim.2.20, 
 of  the  Vineyard  bringing  forth  wilde  Grapes  and  f  weec 
 Crapes,  Jfat  5 .  the  Bride  Chamber  receiving  good  guefts  and 
 fomeevi],w«Wf  a  wedding  (j*ra*»/-,Math.  22. 12.  the  at- 
 tended and  waiters  for  Chrift,  wife  Virgins  and  fooli(kVirgins% 
 sJMatb.  2  5 , 1 ,  the  Fold  and  Flock,  to  confift  of  Sheep  and 
 
 Goates : 
 
24  Par  dies  of  Chrift  applied  to  the  Church. 
 
 Goates  :Yea  ,  the  Wolf  alfo  fh*H  dived  wtth  the  Lamb,  and  the 
 Leopard  fall  Ijc  down  with  the  Kidy  and  the  Calf,  and  the  jonng 
 Lion  together  \  and  the  Cow  and  the  Bear,  the  jottng  ones  (hail  Ije 
 down  together.  (The  wbichwordsof  the  Prophet//*/,!  know, 
 are  upon  another  point  of  truth ,  yet  are  they  appliable  alfo 
 to  this  in  hand,  as  the  Apoftle  St./Wappiieth.)  And  there- 
 fore as  oiu  Saviour  Chrift  faith,of  the  one,  let  both  grow  to- 
 gether, the  Wheat,and  the  Tares;  and  for  the  Tares,  being 
 amongft  the  Wheat,  let  it  not  be  denied  to  be  the  Field  of 
 the  Husband-man.  So  I  may  fay,  let  both  lye  together,  the 
 good  and  bad  Fiih  '■>  let  both  d  w.U  together,  the  faithful!  and 
 the  floathfullfetvant ;  It  both  ftand  together,  the  Veffels  of 
 Wood  and  Gold;  let  both  hang  together,  the  (owr  and  the 
 fweet Crapes ;  let  both  fit  together,  the  unworthy  and  wor- 
 thy gueft  j  let  both  wait  together,  the  unwile  and  wile  Vir? 
 gins  '•>  let  both  feed  together,  the  Goates  and  the  Sheep ,  un- 
 til! the  great  day  of  leparation :  and  in  the  mean  time,  for 
 the  bad  Fifh,  floathfull  fervants ,  wooddeu  VelTels,  fower 
 Grapes,unworthy  guefts,unwife  Virgins,and  unclean  Goats; 
 let  it  not  be  denied  to  be  Net?Houfe, Vineyard, Bride- Cham- 
 ber, and  flock  of  Chrift.  1  mean,  let  both  meet  together, 
 hear  together,  pray  together ;.  the  gracious  fpeaker  and  the 
 fwearer,  the  (ober  and  the  drunkard,  the  truth  fpeaker  and 
 the  lyar,the  fincere  and  the  hypocrite ,  and  for  fomr,or  mar 
 ny  f  wearers,  drunkards,  lyars,  and  Hypocrites  in  it,  let  it  not 
 be  denied ,  (the  Church  of  England)  to  be  the  Church  of 
 Chrift,  ever  a  true  vifible  Church  of  GiriiU. 
 
 You  will  not  deny  (none  of  your  fide  do  that  I  know  of) 
 that  the  Church  vifible  is  reprefented  and  meant  in  thefc 
 Parables :  Therefore  is  called  the  Kingdom  of  Heaven  by 
 Chrift  fpeaking  rhem  by  the  Prophet,  the  Vineyard  of  the 
 Lord :  and  by  the  Apoftle, the  houfe  of  God>  a  Church  is  a 
 truely  conftitutcd  Church ,  though  there  be  in  ic  believers 
 and  Hypocrites,  godly  and  ungodly,  as  Members  of  it:  and 
 even  the  Hypocrites, and  wicked  remaiuing  in  the  Church, 
 their  external, profeflion,  &  receiving  the  word  in  likenefs  8C 
 appearance,as  the  believers,&:  the  godly,makes  them  Mem- 
 bers of  the  vifible  Church,  even  as  f  to  inftancc  but  in  one  of 
 them)  the  Veftels  of  Brail  c  and  the  Vellels  of  Gold  ,  their 
 
 being 
 
Mtmbtrs  of  the  Chunk  etvned  by  the  tdfojlks.  2  < 
 
 being  in  one  and  the  fame  houfe,  and  the  one  appearing,  and 
 Jiike  the  other,  in  outward  colour  and  luftre ,  makes  the  one 
 a  part  okhe  furniture  of  the  houfe,  like  as  the  other,  and  fee- 
 ing your  felf  have  in  the  beginning  conferled  as  much  ,  that 
 Hypocrites  and  Devils  may  be  in  the  tme  vifible  Church, 
 what  need  I  fay  any  more,  but  inferre,  that  the  prefence  of 
 wi<?ked  men  in  a  vifible  Church  ,  marreth  not  the  constituti- 
 on, or  the  true  being  of  a  Church. 
 
 And  when  you  have  done  all  you  can  about  your  more 
 accurate  tryal  you  take  and  fo  talk  of,  before  you  receive 
 perlons  into  your  Church  of  brothers  and  fitters,  what  doth 
 it  amount  unto,  but  the  fame  with  us ,  an  external  profeflion, 
 which  may  be,  and  is,  as  Hypotrical. 
 
 And  laftly  ,tbis  is  the  rule  and  practice  the  Apoftles  them- 
 fclves  went  by :  There  was  the  fame  manner  of  receiving 
 and  admitting  in  their  Apoftolick vifible  Church,  where 
 nothing  more  was  required  >  but  a  willingncflc  of  profefling 
 and  embracing  the  Gofpel  ^  howbeit,  fome  did  not  receive  it 
 from  their  hearts ;  as  is  evident,  A&.  a.  41.  amongfl  whom 
 notwithstanding  were  Ananias  and  Stphira,  and  you  know 
 what  Members  they  were,  ^#.4.34*  Attt  s.v.i .  So  no  more 
 was  required  by  the  Church  of  Simon  Magw ,  though  be- 
 fore a  Sorcerer,  butanhiftorical  believing  upon  the  fight 
 ©f  miracles  done  by  Peter.  He  was  baptiied  and  received 
 prefentlyintoChurch-memberftiip,  yet  an  Hypocrite,  fo 
 that  you  fee,  even  Peter  and  the  Apoftles  could  not  difcover, 
 and  fo  did  not  require,  laving  faith,  to  come  into  Church- 
 memberfhip.  The  like  may  be  faid  of  Demos  Hymenew^A- 
 lexander,  and  even  Judas  himfelf ,  who  had  nothing  to  make 
 them  Members  oi  the  vifible  Church  ,  but  that  they  pro- 
 fefled  the  faith  awhile,  and  adhered  to  Chrift  and  the  Apo- 
 ftles >  though  afterwards  they  fell  away  from  it;  yea,  you 
 cannot  deny  them  to  have  been  very  eminent  Members>who 
 exercifed  many  Ecclefiaftical  A£ts,both  of  order  and  Jurif- 
 dicltion,  as  might  be  (hewed. 
 
 I  would  not  be  miftaken  ,  as  if  flying  from  the  Tents  of 
 the  Anabaptifts,  I  did  fall  into  the  Camp  of  the  Papits,  who 
 from  theCe  parables ,  do  argue  in ,  Atheifts ,  Reprobates, 
 Hypocrites ,  and  the  openly  wicked,  to  be  true  Members  of 
 
 E  the 
 
Members  $ivned  by  VapHs^  no  true  Members. 
 
 the  true  vifible  Church: for  though  I  have  fhewed  from 
 them*  that  there  may  be  in  a  true  viiibie  Church  fuch  a  mix- 
 ture of  Atheifts ,  and  godly?  ele£t, and  Reprobate,  fincerc, 
 and  Hypocrites,  ere.  yet  it  followeth  not  from  them  ,  that 
 the  Atheift  with  the  godly*  and  the  Reprobate  with  the 
 Ele£r,and  the  fmcere  wich  the  Hypocrites,  are  true  Mem- 
 bers of  the  vifible  Church;  they  are  in  and  amongft.-  but  not 
 of  them ;  Members  in  external  profefllon ,  not  internal  Uni- 
 on ;  in  Title, not  in  truth;  in  bodily  commixtion,not  in  fpiri- 
 tual  con  junction ;  or  if  yeu  will,  Members  of  the  Church ,  as 
 its  a  vifible  fociety  of  profeilours  outwardly ,  not  of  the 
 Church,  as  it's  the  invifible  and  myftical  body  of  Chrift, 
 which  is  of  reall  y  believers.  The  eye  of  glaife,  the  tooth  of 
 filver,  the  leg  of  wood,  by  art  put  into  the  body>,is  as  much  a 
 Member  of  a  true,  and  a  living  body,  as  they  Members  of 
 the  true  and  living  Church :  yet  as  thole  things  have  a  place 
 in  the  body,  and  an  Union  external  with  it  ♦  and  move,  and 
 go  up  and  down  with  it,  and  are  reputed  parts  of  it,  fo  the 
 other,  who  hold  a  fellowihip  with  the  other ,  and  keep  an 
 outward  profeflion  of  faith  with,  and  before  them ,  in  hear- 
 ing the  word,  defiring  and  partaking  of  the  feals ,  they  are 
 to  be  accounted  Members  of  the  Church  vifible  ,  as  vifible, 
 fo  as  to  make  them  fuch  Caving  faith  is  not  effentially  re- 
 quired, as  if  he  could,  or  fhould  be  no  Member  at  all,  of  the 
 Church  vifible,  if  he  have  not  faving  faith. )  It's  true ,  it's 
 Faith  that  mud  make  a  man,  or  woman  an  acceptable,  or 
 myftical  Member  of  the  Church ,  burto  make  one  a  vifible 
 Member  of  the  Chriftian  Church,  nothing  is  required:  but 
 to  be  born  a  Chriftian,  and  to  keep  external,  and  Church- 
 Communion  with  the  reft  of  Gods  people. 
 £  And  fo  now  I  may  conclude  my  Letter  in  anfwer  to 
 yours  .-For  all  your  whole  Letter,  and  the  feveral  points 
 thereof  are  anfwered  in  this  one  poiiat  I  have  aflerted,  that 
 the  Church  of  England  is  a  true  vifible  Church  ot  Chrifoand 
 if  fo,  then  your  feparation  from  it,isnotjuftand  warrant- 
 able %  then  is  our  Miniftery  thereof  crue  and  juftifiable;  then 
 is  our  baptifme  of  Infants?  right  and  allowable,  and  fo  I  end,, 
 and  remain  your  very  friend, commending  yon  to  Cjod ,  and  to 
 the  word  of  htsgraa^which  is  able  to  build  you  upland  ghe  you 
 
 an 
 
Separation  from  a  Church  fatv  lawfulljhow  unlaw  full.  2  7 
 
 an  inheritance  amongft  all  them  that  are  fanBified  ,  A£t.  20.  3  2. 
 praying  you  further ,  to  confider  what  I  fay  and  write ;  and 
 praying  for  you, that  the  Lord  would gtve  you  understanding  in 
 all the fe  things . 
 
 Se<ft.  1 1.  Offeparation  from  the  Qburcb  of 
 England. 
 
 "RUt  leaft  youihould  think  I  am  fome what  too  (hort  with 
 you,  in  returning  anfwer,  but  to  a  pare  of  one  page  of 
 your  two  fheets,  (though  I  believe, I  have  already  equalled 
 your  whole  Letter,  if  not  exceeded  it,  in  number  of  lines  and 
 words,  (if  yet  wanting  in  a  fide  of  a  ieaf )  I  will  therefore  en- 
 large fomewhar  about  the  other  points  above  mentioned ; 
 and  firft,  your  feparation,  wherein  I  will  let  down,  what  you 
 write  of  your  felk 
 
 I  fay  Ukewife  wefeparate  but  from  the  curruptions  of  this  jour 
 {though  f alee ly  called)  Qhurch :  for  whatfoever  Is  of  God  amongft  Falfly 
 you  we  defiretoown:for  what  ever  fcandals  and  reproaches  are 
 caft  upon  rub j  evil  onst  we  ure  in  the  presence  of  the  Lordy  and  in  Ones 
 theEntegrity  of  our  hearts  we  defire  to  nonet  all  (andno  more  then  Integrity 
 dllyj  the  wayesy  fr/r£8ft.s9  and  ordinances  of  our  Lord  Jefpu  fl^'fty 
 according  to  their  primitive  inftitution. 
 
 Say  you  fo,  that  you  Leparate  but  from  the  Corruptions  of 
 our  CUurrh )  you  fay  fo,  but  withall,  that  ours  is  a  falcely  fo 
 called  Church ,  (it  may  be  falcely  fo,but  it  is  not  falfly  fo:) 
 a  before  ycu  wrote,  ours  is  none  of  Chrifts  Church,that  it  is 
 "  made  up  of  Hypocrites,  &  Members  little  better  than  De- 
 "vi!s,whofc  trade  is  to  aft  fin  &  prophanets:  thefe  words  im- 
 port that  you  are  a  feparate  from  our  very  Church,as  Anti- 
 Chriftian,8cdevillifli  almoft;  if  not  altogether,  andfo  own 
 nothing  in  us  as  of  God ;  and  fo  chat  you  arc  one  of  the  old 
 and  higheir  {train  of  the  feparation.  For  what  Communion 
 with  Belial ,  and  /  would  not  you  fhould  have  fellowship  with  Ve- 
 vils9  1CV.10.20.  then  your  feparation  muftgoaway,  not 
 onely  from  the  corruptions  of  our  Church,  but  from  all  our 
 corrupt  Churches  and  perlons,  from  all  our  publick  afsera- 
 
 E  2  blics 
 
2  $  Separation  from  4  Chmhfaw  lawfttti^orp  unlawful  I . 
 
 afscmbliesand  ordinances  which  in  Such  an  Anti- Christian 
 Church rnuft  needs  be  corrupt.  And  tritely  I  tear,  not- 
 withstanding your  fliort  words  ftayinghe^  (o  far 
 gone,  at  leaft wife  in  your  affc&ion,  and  opinion,  and  pta* 
 Sice,  though  not  in  fpeech  and  elocut  on,  as  in  the  follow- 
 ing pages  will  appear  more  manifeftly,  and  in  your  9.  quaere, 
 covertly. 
 
 But  I  (hall  take  you  upon  your  own  words,  and  make  u(e 
 of  them ,  being  of  good  foUnd  and  fenfe ,  presenting  your 
 felf  unto  the  world,  as  a  moderate  and  modern  feparate,'onc 
 of  the  new  model  and  light;  who  feparatcs,but  from  the 
 corruptions  of  our  Church,  and  owns  whatsoever  is  of  God 
 amongft  us.   Therefore  you,  but  fo  doing,  you  are  not  there- 
 fore to leparate  your  felf  from  our  corrupt  Church ,  or  from 
 any  corrupt  perl ons  of  our  Church  ;  (they  are  but  corrupti- 
 ons you  leparate  from,,)  unlefe  it  be,  as  to  their  common  fa- 
 miliarity, or  Wicked  waves,  and  fo  are  to  be  understood,  ei- 
 ther in  the  one>  or  the  other  fen(c,  all  thofe  Texts  or  Scri- 
 pture which  arebrought  by  your  party  to  juftify  their  Ccpara- 
 tion  from  out  Church ;  by  reafon  of  the  evil  and  corrupt 
 Memb ers  of  it.    Then  are  you  not  to  feparate  your  fell  from 
 anyone  of  the  publick  ordinances,  or  any  one  at  the  publick 
 ordinances  of  our  Church  (unlefs  in  cafe  of  excommunica- 
 tion,) thefeare  not  corruptions, if  they  fhould  be  fuppofed 
 corrupt.  For  the  prefence  of  the  wicked,  or  his  wickedneffc 
 doth  not  defile,  or  tJollute  the  ordinance :  (if  it  do, it  doth  it 
 to  himfelf ,  not  to  you,)  (0  the  prefence  01  the  godly,  or  your 
 godlineffe  doth  not  fanclifie  the  ordinance  (ii  it  do,  it  doth  it 
 to  your  felf,  not  unto  him.)    I  fay  that  m  none  of  the  Scri- 
 ptures  aDeadged  by  your  party ,  is  there  commanded  any 
 corporeal,  or  local  Separation  from  external  Communion, 
 or  fellowfhip  with  Churches  ,  becaufe  offome  iin,orfalfe. 
 worihip  pra&ifed  in  them :  but  ond  j  a  Spiritual  and  affedio- 
 nal  Separation  from  internal  Communion  8c  fellowship  in  the 
 fin,.or  falfe  worihip  j  which,  becaufe  it  may  be,divers  way?, 
 not  pofitively  ill  acting  with  it,,  in  contenting,  counselling, 
 perlwading  to  it,  but  negatively, in  not  hindring  $  rebuking, 
 mourning  for  it,there  mutt  be  a  warinefTe,  cauteloufnefle, 
 even  in  holding  external  communion  with  a  corruptChurch. 
 
 Or 
 
Separation  from  a  Chunk  ^hm  lawfttU,hm  unlawful!  t        29 
 
 Or*  if  there  be  any  fuch  local  reparation  commanded ,  as 
 HoT.4.1  5.  Come  not  ye  mto  Gilgal,  neither  go  ye  up  to  Beth- 
 aven ,  and  fo  %jvel.  18,4,  Come  out  of  Babylon  my  people : 
 they  were  fuch  places  where  Idolatry  was, both  publickly 
 taught,  authorised,  profeiled,  and  prattifed,to  the  abroga* 
 lion  ot  Gods  Covenant  and  true  worfhip :  from  which  kinde 
 of  focieties  $c Churches, you  may  feparate,  where  you  fiide 
 them,  like  as  we  have  done  from  Rome,  (yet  holding  a  Com- 
 munion With  it,  fo  far  ask  profeiTeth  any  of  the  fundamental 
 truth,  as  one  God,  three  perfons,  the  two  natures  inChriuS 
 &c.  but  what  doth  this  make  for  your  feparation  from  the 
 Church  of  England ,  where  are  the  true  ligns  of  Gods  pre- 
 fence,  and  real  marks  of  a  Church  vifible,the  word  and  Sa* 
 craments  in  fubflance  profeiled,  and  all  truths  fundamental 
 and  Evangelical  maintained. 
 
 I  have  mewed,  and  I  Qiall  (hew  anon,  the  Church  ot  If 
 r*el  to  be  as  corrupt,aChurch  as  ours  of  England^  if  not  more 
 as  likewife  the  Church  of  forinth  to  be  more  erroneous  ir 
 matter  of  the  Idols  Table,  and  the  denial  of  the  Refurrccti" 
 on,  then  we,  and  other  Churches  of  the  New  Te (lament, 
 as  Thyatira  and  /Vrg^wH^tobemore  wicked  than  ours,where 
 the  Doctrines  and  pra&ifes  of  Balaam  and  Jejabel  were  held 
 up,  which  are  thrown  down  amonglt  us>  as  to  the  defence  of 
 them  -and  yet  I  never  read  the  Lord  Jefus  in  his  time  ,  no' 
 any  of  the  Apoltles  after  him,  ever  warning  and  calling  up 
 on  the  true  Ifrtelhet,  or  found  believers,  to  feparate  and  di 
 vide  from  thofe  Churches,  and  to  erect,  and  fet  up  a  ne*> 
 Church  of  their  own  by  themfelves ;  but  onely  bid  them  be- 
 ware of  the  Leaven  of  the  Scribes  and  Pharifees,  and  hold 
 faft  the  name  of  Chrift  till  he  come.    Which,  futely ,  they 
 would  have  done  ,  even  advifed  to  a  feparacion,  from 
 fuch  vifible  Churches  if  this  had  been  the  onely  remedy  to 
 them,  living  in,  and  amongft  fueh  erroneous  and  corrupt  vi- 
 fible Churches ;  and  if  there  had  not  been  another  better 
 way  to  fly  from  the  wrath  to  come ,  and  efcape  the  judge- 
 ment of  thofe  Churches ,  namely  by  not  communicating 
 with  them  in  the  a&s  of  their  errours,  Herefies ,  Idolatries, 
 and  wicked nefles ,  amongft  whom  they  lived  and  dwelt. 
 For  if  every  errour,  fin,orfalfe  worfhip,  were  able  to  give  a 
 
 E  3  '  juH 
 
3  o        Separation  from  a  Church  Jhew  Uwfultyow  unUwfull. 
 
 juft  ground  and  good  warrant  of  reparation  from  that  locic- 
 ty  and  AfTembly,  where  it  is  held,  done,  or  pra&ifedj  why 
 do  not  you  feparates,  make  a  feparation  from  amonglt  your 
 felves,  and  your  own  Congregations  (as  indeed  fome  have 
 done  heretofore  ,Sc  lately  in  Rochfordy  hundred  50.  or  60.  at 
 once,  as  I  have  been  inform'd,)  as  in  which,  andamongft 
 whom  there  arc  grofle  errours,  vile  fins,conftant  Hypocrifies, 
 two  of  your  fociety  ;  but  fome  years  ago  were  accufed  for  a 
 Rape,and  no  marvel ;  for  no  lefTe  than  three  wives  as  fome, 
 and  fifteen  wives,  as  others  report,  could  content  the  Ring- 
 leader of  your  Se£t,  a  Taylour,  John  of  Ley  den ,  your  Name- 
 fake,  in  part ,  and  another  of  his  Comeradcs,(^»i^r^- 
 I'wg  died  like  a  beaft}  how  then  lived  he?  as  the  Hiftorian  of 
 that  age  hath  affirmed  in  print,  Sletdan  byname  :  yea,  that 
 old  Se&of  the  Anabaptifts,  they  allow  ot  plurality  of  wifes, 
 under  name  of  fpiritual  marriagcs,and  that  it  is  no  Adultery, 
 as  therefore  yours  have  held  focicty  with  your  own  wicked 
 ones ,  fo  you  may  have  fociety  (1  fay  not,  familiarity)  even 
 with  other  wicked  and  unbelieving  perfons,as  in  civil  things, 
 foalfom  facred,  where  the  fervice  of  God  lieth  upon  both, 
 as  their  and  your  duty :  with  them ,  I  fay,  not  fimply  as  wic- 
 ked, and  unbelieving,  but  relatively,  as  to  the  end  you  may 
 exhort  and  admonilh,edifie  thcm>and  do  them  good  by 
 your  zeal,  and  example ,  and  prefence :  though  otherwise. 
 There  are  indeed  refpe&ive  ends,  in  relation  to  which ,  you 
 may  feparate  from  their  very  fociety.  Firfr,  that  you  may 
 thereby  bring  the  wicked  to  repentance  by  fhaining  them, 
 as  unworthy  of  good  company,  if  fo  be  that  will  do  it ,  and 
 not  rather  harden  them:  2^,  that  you  may  keep  yourfelf  free 
 from  partaking  of  their  fins,  by  a&ing  in  them,or  conniving 
 at  them,if  the  cafe  be  fo  that  you  needs  mud  comply. 
 
 But  you  write  fafely :  Thatjotf  feparate  but  from  the  corrup- 
 tions of  our  Church :  and  I  will  tell  you  farther,  for  your  con- 
 firmation, if  you  walk  according  to  that  you  write ;  if  other- 
 wife  for  your  conviftion ,  that  the  corruptions  of  a  Church, 
 f  o  long  as  the  vitals  and  fundamentals  of  faith  and  truth 
 abide,are  no  good  ground  for  you  to  make  a  feparation  from 
 that  Church)  farther  than  the  corruptions  of  it,  witnefle  the 
 Church  of  Corinth; from  which,  though  much  tainted  with 
 
 errours 
 
Separation  from  a  Church  Jhoxo  laxvfulljhovo  unlaw  full.        3 1 
 
 errours  and  mifd  emeanours,  neither  /W,  uor  ApoU$sY  nor 
 Cephas,  nor  any  Corinthian  believer  made  a  full  and  final  re- 
 paration, otherwife  than  from  the  corruptions  of  the  tame. 
 And  (it  may  be)  you  aim  at  this  fcandal  and  reproach?  to  be 
 caft  upon  by  evil  men,  that  you  fcparate  from  the  Church  of 
 England ,  becaufe  of  the  corruptions  thereof:  and  therefore 
 vindicate  your  felf  by  this  faying?  that  you  feparate  but  from 
 the  corruptions,  not  from  the  Church,  nor  any  thing  of  God 
 that  is  amongft  us.  If  fc>,  then  flay  and  joyn  with  us, to  fup- 
 port  the  Church,  and  reform  the  corruption?,  to  heal  the 
 difeafes,  and  preferve  the  health  of  the  Church  of  England: 
 And  in  the  prefence  of  God  and  integrity  of  your  heart,  not 
 onely  defire  to  own  as  you  fay,  and  proteft  you  do,but  defire 
 and  own,  whatfoever  is  of  God  amongft  us,  namely  the  ad- 
 miniftration  of  the  word  and  Sacraments  by  a  lawtull  ordi- 
 nary miniftery  therein. 
 
 And  now  laftly,  remember,  with  what  a  great  Atteftati- 
 on,  even  in  pre  fence  ofGodyand  m  the  integrity  of  your  hearty  you 
 have  bound  up  your  defires  to  own  whatfoever  is  of  God  a- 
 mongft  tts.  God  is  not  mocked  \\\.your  heart  condemne  yotty 
 God  is  greater  than  your  hearty  and  knoweth  all  things^John  3.^0. 
 God  knoweth,  and  your  heart  alfo,  and  I  onely  propound  a 
 quaere,or  (two  you  will  put  many  quaeres  to  me  anon;)  Whe- 
 ther (and  that  before  your  reparation  to  ground  it  right,  and 
 not  after  your  reparation  to  build  and  hold  it  up)  have  you 
 fearched  the  Scriptures  throughly,  and  (ought  for  the  true 
 and  genuine  interpretation ,  comparing  one  place  with  an- 
 other, minding  the  fcope  of  the  writer,  and  looking  upon  the 
 proportion  offatthyKom.12^6.  have  you  looked  into  the  fa<- 
 voury  Comments  and  Expolitions  of  pious  arid  learned  men, 
 now  dead,  or  living,  and  advifed  with  (uch  as  are  of  full  age., 
 tven  thofe ,  who  by  reafon  of  ufe  have  their  fenfes  exerctfed  to 
 difcem  both  good  md  evily  (true  and  falfe,)ift£.  5.14.  have  you 
 perufed  without  a  partial  and  prejudicare  opinion)  the  rea- 
 sons and  arguments  drawn  out  of  Scripture  *  by  thofe,  to 
 whom  you  are  oppofite  in  opinion  and  pracMie?  for  doth 
 your  haw  condemne^or  fudge  any  man  before  it  hearhim,  and 
 know  what  he  doth  Q or  faith, J  ?o/?«  7.5 1 .  have  you  by  prayer 
 earneflly  looked  up  to  God,  and  .called  upon  him  for  his  i  pi- 
 ns 
 
3  2         SepATAtionfrem  4  Church Jhsw  Uvf/dlfaw  unlawfull. 
 
 rit  to  lead  you  into  all  truth,  and  for  that  Eye-falve  to  anoint 
 your  eyes  that  you  may  fee  ?  for  he  is  thejpirit  of  truth,  (There  is 
 alfo  a  (pint  of  errour.)^/u  6.i  3.  Rev.}.  1 8,  1  John  4.6.  Are 
 you  willing  if  any  by  the  light  of  the  word,  and  weight  of 
 rcafons  drawn  out  of  it,  (hall  convince  you,  and  judge  you, 
 1 0  fall  down  on  your  face  and  worfh'p  God,  and  report  that  God  is  in 
 him  of  a  truth,  and  will  youthen  be  ready  to  deny  your  felt 
 and  your  errour,  1  Cor.  14.  25.  Take  up  your  CrolTe  and  the 
 contrary  truth,and  follow  (Thrift  and  his  Church  as  a  Men> 
 ber  of  it  ?  Then  you  may  lay  that  in  the  prefence  of  God, 
 and  in  the  integrity  of  your  heart,  you  defire  to  own  the  Do 
 cl:rines  of  the  Gofpel,  and  the  truth  of  Jefus  Chrift ,  which  I 
 fuppofe  you  mean  by  the  waves  and  pra&ifes  and  ordi- 
 nances of  our  Lord  Jefus  Chrift.  But  as  I  f  aid  before,  the 
 Lord  knoweth  all  things,  and  what  is  in  your  heart  and  in 
 your  defires  to  own ;  which  if  it  be  thofe  things  you  here 
 i'peak,  (as  the  tongue  fliould  be  the  interpreter  of  the  heart 
 and  lpeech,the  exprefTer  of  the  defires:)  Then  put  your 
 heart  into  your  hand  and  do  it,  and  turn  your  defires  into 
 yoardeeds;  or  elfe  lay  your  hands  upon  your  mouth,and  fay 
 it  nOt,leaft  you  come  into  the  number  of  thole,  who  fay, but 
 do  not;  yea,  lay  your  hand  upon  your  heart  and  defire  ic 
 notjleaft  alfo  you  be  amongft  thofe,  who  are  wifoers  and 
 woulders,  but  no  good  houftiolders,  as  the  Proverb  faith  :  In 
 a  Word,  own  but  whatsoever  is  of  God  amongft  u.',own  but 
 the  wayes,  pra&ifes ,  and  ordinances  of  Jefus  Chrift  Sepa- 
 rate but  from  the  corruptions  of  our  Church,  I  will  here 
 break  of  any  further  reply  to  your  Letter,  and  you  and  I  fhall 
 agree  well  enough  together;  we  (hall  be  both  men,  after  one 
 the  others  heart  and  hand,  defiring  the  fame  things,  and 
 doing  the  fame  things.  But  I  fee  this  will  nor  be  fo ,  for  it 
 followeth  in  your  Letter. 
 
 That  there  is  fome  difference  between  you  and  us  about  tlie  infti* 
 
 Too  unions  of  Chrift  ,  and  particularly  about  baptifme ,  and  that  I 
 
 have  de fired  to  he  ere  from  fome  of  you  fomething  concerning  that 
 
 Hear  t°m*  '  although  you  do  not  altogether  approve  of  this  way  of  wrim 
 
 ting  ,  bee  an  fe  it  is  to  priv ate, except  it  migH  be  communicated  to 
 public^  view,  for  you  would  willingly  have  others  the  better  for 
 what  jeu  jhall  (through  the  ftrength  ofChrifi)fay  for  that  good 
 
 and 
 
v  ■  -  ■  ■     >  ■ 
 
 Baptijjtigfif Believers.  33 
 
 And  old  way yandpra8ife of Chrifiyand  his  Difc'/ples,  {left  for  tu 
 
 to  follow  ,  1  Cor.  II.  I.)  of  baptifing  believers :  and  therefore  / 
 
 fh*M  commit  the  lejfe  to  mk^and  paper  yonely  I  will  de fire  jony  if 
 
 you  fleafey  to  anfwer  thefe  few  ^uerries  by  plain  and  direct  Scri*     QUasrieS, 
 
 ptures. 
 
 As  to  the  difference  between  you  and  me,  (if  (o  you  mean) 
 about  the  inftitutions  of  Chrift,  and  particularly  about  ba- 
 ptifme,I  wonder  how  it  {hould  come,feeing  we  never  chang'd 
 a  word  together  about  thefe  matters ;  How  my  defire  of 
 hearing  (omething  from  you,  hereabouts,  came  in  and  out, 
 you  have  already  read  it  in  the  beginning  of  this  anfwer. 
 Now  indeed,  fince  I  have  read  your  Letter,  J  fee  your  diffe- 
 rence from  me  ;  and  by  that  time  you  have  read  over  my  an- 
 fwer, you  will  difcover  my  difference  from  you:  But  this  I 
 aflureyoi^  that  there  will  be  no  great,  not  any  difference  be- 
 twixt us,  about  that  matter  which  you  mention;  namely, 
 the  baptifing  of  believers :  yea,  what  Divine ,  or  Minifter  of 
 the  Church  of  England  ever  denied  the  baptifing  of  belie- 
 vers ?  I  have  often  wifht ,  fince  it  is  my  Lot ,  to  be  a  conten- 
 der and  con te  ft er  with  you,  that  you  had  either  more  of 
 your  natural  wit  and  real  on,  or  fome  of  our  artificial  Lo- 
 gick,  or  Rhetorick,  that  fo  you  might  have  been  able,  to 
 nave  put  your  meaning  and  opinion  into  better  and  fignifi- 
 cant  words,  to  have  ordered  your  matters  in  a  better  Me- 
 thod, to  have  underftood  the  diftin&ion  of  things  better, 
 and  to  have  ftated  differences 't wixt  us  and  you  better  than 
 you  do. 
 
 For  we  grant  your  terms  and  words?  the  baptifing  of  be- 
 lievers, and  where's  the  difference  then  ?  in  your  fenfe  and 
 meaning,  I  fuppofe  \  the  which  if  it  be  no  more ,  than  the 
 words  import,  (as  itfhould?)  here  is  the  hand  of  fellowfhip, 
 I  hold  the  baptifing  of  believers; That  Jews  andGentiles,con- 
 verted  unto  Chriff,and  believing, or  profefltng  faith  in  him, 
 are  then,  and  not  before,  to  bebaptifed*  Herein  we  are  fol- 
 lowers of  ChnltsDifciples  and  Apoltlc?>  and  therefore  that 
 Text  of  the  1  Cor,  1 1 . 1.  is  nothing  againft  us ,  but  for  us. 
 But  if  your  meaning  kbe ,  the  baptifing  of  believers  onely, 
 which  is  more  than  the  words  imply,  then  )I  pull  back  the 
 hand  of  fellowfli  p,and  deny  it;  For  the  Children,  though 
 
 F  not 
 
34  The  good  and  Old  way. 
 
 not  believers,  ot  thofe  baptifed  and  believing  Parents ,  whe-  * 
 ther  Jews,  or  gentiles }  may,  and  ought  to  be  baptifed,though 
 CI  fay)  they  do  not  actually  believe  to  our  apprehenfion>  nor 
 can  make  profeflion# 
 
 I  cannot  but  much  Wonder  at  you ,  for  calling  the  bapti- 
 fing  of  believers  (Take  it  but  fo)  the  good  and  old  way, 
 and  praftifc  of  Chrift :  for  fkft,Chr  iff:  baptifed  none,  but  his 
 Difciples,  as  the  Scripture  faith  ,7^^4.2.  therefore  it  was 
 not  at  all  the  pra&ife  of  Chrift,  as  you  fayvbut  of  ihis  Difci- 
 ples :  fecondly  ,  you  are  not  Co  Well  acquainted  with  the 
 New  Teftament ,  and  the  new  carriage  ot  things  there ,  it 
 appears  by  your  phrafes  of  Talking  of  the  good  and  old  way, 
 and  erpecially  of  calling  baptifme  a  good  and  old  way :  The 
 good  and  old  w ay,  \n  the  language  ot  the  fpirir,  jerem,  6.1 6„ 
 which  We  are  10  ask^  for,  and  wall^  therein,  is  the  Law  and  the 
 Teftimony,  which  they  were  to  feek  to;  fo  the  Prophet  Efai 
 expounds  it,  Efai  8.2o#  Mofesund  the  Trofhets^hom  they  are 
 tohear,L.vk£,i6.z9t  and  Circumcifion  rather  was  one  path 
 of  that  good  and  old  way. 
 
 But  now  under  the  Gofpel,Imay  phrafe  it  with  Paul, 
 2  Cor.  5*1 7.  If  any  be  in  Chrift,  he  is  a  new  Creature,  old  things 
 Are  f  aft  away  ;  behold,  all  things  are  become  new,  and  fo  Heb,\  o, 
 I  p.  and  20.  We  have  liberty  to  enter  into  the  holteft  by  the  blond 
 efjefm,  by  a  new  and  living  way,  -which  he  hath  confecrated,and 
 new  made  for  ut,  one  path  _  whereof ,  of  this  good  and  new 
 way,  is  bapufme,  and  baptifme  of  believers,  and  baptifme  of 
 the  Children  of  believing  and  baptifed  Parents :  even  as  Cir- 
 cumcifion, and  Circumcifion  of  believers,  and  Circumcif  1011 
 of  the  Children  of  believing,  and  Circumcifed  Parents ,  was 
 a  path  of  that  good  and  old  way  under  the  Law ,  and  alio 
 before  the  Law,  of  that  good  and  elder  way.  Gene  fay. 
 
 But  for  baptifme  of  believers  oncly,  as  you  will  have  it,  it 
 is  neither  that  good  and  old  way :  nor  the  good  and  new 
 way,  and  fo  no  way  to  be  admitted  ;  feeing  the  Infants  un- 
 der the  Gofpel  have  as  good  a  Title  to  the  Seal  of  baptifme, 
 being  born  of  baptifed  Parents  in  Covenant  with  God,as  the 
 Infants  under  the  law  had  to  the  Seal  of  Circumcifion,  being 
 born  ot  Circumcifed  Parents,  in  Covenant  with  God,as  vviii 
 hereafter  more  clearly  appear :and  now,  Sir,a re  you  to  high- 
 ly 
 
The  good  and  old  rvy.  ^ 
 
 \y  conceited  ftilU  of  what  you  have  faid  for  that  good  and  old 
 way,  and  pra£tifc  of  Chrift,  that  you  are  more  willing  to 
 make  it  publick,&:  communicate  it  to  view,that  others  might 
 be  the  better  for  what  you  write  about  it,  ( 1  gheffe  you  mean 
 by  printing  of  it  ? )  Though  I  have  already  dill  waded  you 
 as  a  friend  from  fuch  an  attempt  in  you ,  and  gave  you  fome 
 reafons  for  it,  tending  to  your  own  good  and  others  alio :  I 
 (hall  now  yield  unto  it",  for  two  reafons  refpe&ing  my  felf; 
 yea,  I  with  your  Letter  had  been  fent  printed  unto  me. 
 
 i .  For  then  the  Errata's ,  or  falfe  £«g///fr,  at  leaft,  thereof 
 would  have  been  corrected  by  the  Oyerfeer  of  the  Prcfle, 
 (as  is  ufuall)  lb  that  I  fhould  not  have  been  troubled  ,  as  IBaptifmc 
 am,  to  pick  out  your  fenfe,  as  (to  inftance  in  this  partonely)  Hear 
 I  am?  when  I  heere  ofbaptifme  and  Jguerryes,  Qusrics 
 
 i.  For  then  it  would  have  confirmed  me,  in  an  opinion 
 Ihavf*  lately  taken  up,  that  the  Printing-houfes  will  undoe 
 the  ftudying  Colledges,  and  their  Prefles  overthrow ,  the 
 others  Desks :  I  mean,  That,  Panting,  which  was  at  firfl:  a 
 great  while  an  excellent  way,  and  means  of  Communica- 
 ting to  publick  view,  the  hidden  myfteries  of  the  holy  God, 
 and  the  private  knowledge  of  the  learned  man ;  is  now,  and 
 at  laft  ,like  to  be  a  ready  way  and  means  of  diminiftiing 
 that  knowledge  &:  corrupting  thole  myfteries,  by  divulging 
 the  falfe  conceptions  and  frothy  exprefltons  of  every  unftu- 
 diou?,Uliterate,and  felf-conceited  novice.  If  the  head  do  but 
 itch  a  little>8t  the  brain  be  heated ,it*muft  prefently  break  out  * 
 into  the  hand  >  and  be  written  whatfoever  it  is  that  drop- 
 peth  from  the  brain,  and  when  it  is  under  hand,  the  hand  al- 
 fo  itcheth,and  it  muft  alio  inftantly  breakout  into  the  prefTe, 
 and  be  printed  whatfoever  it  is  that  cometh  to  hand*  Come, 
 Sir,  come,  let  you  and  I  defire  to  lye  private,  and  abftain 
 from  Communicating  our  writings  to  publick  view ,  and 
 commit  the  more  to  our  own  Ink  and  Paper ;  let  us  leave  it 
 to  7^,that  profound  man  of  God,to  wifh  8£  defire,/^  i  y.3  2. 
 24.  Oh  1  that  my  words  were  now  written  }  Oh  [  that  they  were 
 p tinted  in  a  bookj,  that  they  were  graven  with  an  Iron  Pen  ^and  lead 
 in  the  Rock^for  ever  \  He  might  indeed  both  write  and  print  ; 
 but  you  and  1  will  content  our  {elves  with  writing  one  to  an- 
 other, and  will  not  venture  our  Letters  to  print  them :  it  our 
 
 F'a  hearts 
 
36 
 
 S.  fliicienc 
 
 r. 
 
 ©ilciples 
 
 To   2. 
 
 Quxrks 
 4. 
 
 t. 
 
 *. 
 
 hearts  are  inditing,  or  as  the  //*£.  hath  it,  boyl,  cr  bubble  up, 
 a  goedmatter,  and  WC  (pcakoffta  things  we  have  made  couch- 
 ing baptifme,  or  other  points,  ic  is  enough  for  us ,  that  our 
 tongues  Are  the  pens  of  a  ready  -writer,  (or  our  pens  are  the 
 tongues  of  a  ready  fpeaker : )  and  fo,  Sir,  I  hope  you  will 
 not  be  offended  with  me ,  who  give  you  the  fame  counfel ,  I 
 intend  to  follow  my  fetf ,  never  to  be  in  princ,  or  to  commu- 
 nicate any  of  my  private  writings,  to  the  publick  view,  as  be- 
 ing confeious  of  my  weaknefles  and  wants ,  as  to  that  way. 
 And  fo  I  come  to  your  Querries,  (which  if  you  will  notwith- 
 ftanding  print,  write,  I  pray,  Quaere's)  as  it  followeth  in  your 
 Letter,  thus :  For  I  mi  ft  write  them  out,  though  tedious  and 
 numerous. 
 
 Onely  I  (hall  de fire  you,  ifyoupleafe,to  anfwer  thefe  few  gucr- 
 ties  by  flain  and  dircth  Serif  tares. 
 
 Firfi  of  all  whether  the  Commands  of  Chrifi  and  the  exempla- 
 ry praftifes  of  the  Apofiles  and  Defciples  of  Chrifi  written  in  the 
 New  Tefiament ,  are  not  written  for  our  learning  and  Imita- 
 tion, 
 
 Secondly,  whether  -we  may  addtoo,or  detraU  from  thefe  Com- 
 mands and  examples  of  Chrifi  and  Defciples  at.  our  pleafure  with- 
 out  great  Jin? 
 
 Whether  the  Commands  of  Chrifi  and  his  Apofiles  ,  yoyned  with 
 their  examples  andprail'tfes  are  notfufictent  for  our  rule  and  dire 
 Bion  -without  the  tradition  andinventions  of  men  ? 
 
 Fourthly, -whether  that  Chrifi  lefus  is  not  as  faithfull  over  his 
 henfe  as  a  fon  in  viving  them  cleere  direliions  how  to  build  his 
 houfe  and  of  what  materialises  Mofeswasm  thehoufe  as  a  fer- 
 vant. 
 
 Whether  any  thing  concerning  the  worfhip  of  God  in  the  law,, 
 given  to  the  lews  was  built  up  -with  arguments  and  darh^  que- 
 fiionable  confequenccs  contrary  to  command  given  to  Mofes  or 
 Solomon, 
 
 Whether  we  have  more  power  to  build  Chrifi s  fpir'nual  houfe 
 finder  the  Gofpel  by  arguments  and  confequenccs,  then  the  lews  had 
 their  temporal  and  typical  houfes  under  the  Law,  contrary  to  com- 
 mand given  forth  at  the  fir fi< 
 Whether  any  thing  p  er formed  by  man  m  the  mrjbip  of  God,will  be 
 
 ex- 
 
37 
 
 exeptedofGodycxept  we  have  a  plain  word  to  warrant  the  fame,  Accepted 
 which  if  it  may,  I  would  deftre  to  know  of  yen  upon  what  account  he  Except 
 may  perforin  it  fo  at  that  it  may  be  exepted,  feeing  he  hath  no   Accepted 
 word  to  warrant  it  ,  and  if  he  may  do  nothing  without  a  war-  Surely 
 rant  from  the  word  of  God,  at  furlj   he  may  not ,  /  would  defire  to 
 k*towt  of  you  ,  what  word  ,  or  warrant  you  can  give  from  the 
 words  of  Chrifl  {for  thefe  your  praclifes)  whofe  Miniflersyou  pre* 
 tend  to  be. 
 
 For  forcing  of  maintenance  from  thqfe  that  are  not  willing  to      1 
 pay  it ,  'it  going  again  ft  there  confeience,  and  fluing  them  at  the  Their 
 Law  to  recover  them,  Ic 
 
 For  your  owning  of  the  Miniftry  of  the  Go/pel  of  (fhrifl  upon  an      2 
 account  of  your  humane  learnings  Arts  and  Scynces,  and  other  Sciences 
 4  quired  parts  recivedfrom  Oxford,  or  Cambridge,  or  fuch  ike  Acquired 
 ScooUi  of  humane  learning,  Schooles 
 
 3    'What  warrant  you  have from  the words  of  Chrifl  for  your  Baptifing 
 babtifing  of  Infants  before  thej  do  attully  believe.  Actually 
 
 What  warrant  you  have  from  the  words  of  £hrift  for  admitting  4 
 perfons  to  the  Lords  Supper  before  they  are  babtifed  according  to 
 Chrifl  s  inflitut\on,and  holding  forth  the  works  of  he-line ffe  towards 
 (jod  and  righteoufneffe  towards  men  in  a  word,  before  they  are  born 
 of  water  and  the  fpirit,  or  at  leaf}  fo  far  as  man  can  fldge  them  fo 
 to  be. 
 
 What  warrant  have  you  from  the  ward  of  God  to  own  y  our  f elves     y 
 <P  aft  or  s  of  £hurches  why  left  you  perform  not  thofedutys  which  are  Whileft' 
 injoyndtoall  Paflors  of  Churches  by  Chrifl  and  the  Apo flies  of  Duties 
 Chrifl yin Math.  Io.  3 .  A&.  20.28,31,3 3, 34, 3  5.  1  Pet.  5. 
 2.3. 
 
 What  warrant  have  you  from  the  fame  Rule  to  force  any  in  t*     6 
 obedience  toypur  prflUifes  whether  they  will,  or  no. 
 
 Whether  it  is  not  the  duty  of  you  and  and  hs,  and  all  men  to      % 
 walk,  in  gxaB,  obedience  to  all  the  Commands  of  Chrifl  as  he  hath 
 given  us  Commandment  without  fetting  out  poflsyby  Godspofl,  I 
 mean  our  enventwns  by  the  Lords  commands.  Inventions 
 
 Whether  you  and  we  art  not  bound  to  fepar  ate  from  thefe      $;. 
 who  feparate  th'emfelvesfr$m  the  wayes  praUifes,  ordinances,  and 
 commands  of  the  Lord  Jefus  Chrift  and  his  Apo  flies,  as  they  lie 
 written  in  the  word  of  Qodi 
 
 F    3,  Whether 
 
3» 
 
 IO 
 
 Expreile 
 Apofties 
 
 Their 
 Searcheth 
 Heart,  reins 
 
 ii 
 Baptifme 
 "Woman 
 
 W hether  prattife  praclife  in  Voftrine,  or  worfh'p, which  hath 
 not  a  -word  to  warrant  it,Jmeanan  exprefe  word,ehher  of  command 
 or  example  from  Cbn ft,  or  his  Apofles  ,  (though  never  fo  fay  rely 
 backs  by  reafon  ,  or  arguments)  is  tobepraUifedby  the  fans  and 
 daughters  of  men,which  muft  give  an  account  of  all  there  aclions 
 to  him  who  fercheth  the  hart  andtryeth  the  rajnes  and  wi£  give 
 to  every  one  according  as  his  work  fhalbe. 
 
 Whether  babtifmemaketh  a  man,  or  a  vooeman  a  Chriftian, 
 without  Faith  and  following  ofChrift  in  all  his  Command  and  ftep  s 
 left  upon  Record  for  our  Imitation, 
 
 YV hether  the  (femmands  and  Examples  of  Chrift  and  his  Apo- 
 poftles  are  not  laftmg  till  his  fecond  coming,  andfo  in  as  great  force 
 Whom  to  m  as  unto  thofe  to  whomefirft  they  are  given  '•>  and  if  any  are  not 
 lafting  till  the '  end  of  the  world,  I  defire  to  know  of  you,  which  they 
 are,  and  if  all  are  lasting  fo  long,  then  I  would  defire  to  know,  why 
 they  are  not  prallifed  as  they  ought  to  be,  and  what  excufe  wefhall 
 have  at  the  great  day  for  not  obeying  of  them, 
 
 Whether  that  the  babti&ing  of  believers  is  not  the  Command  of 
 Chrift,  pracli fed  )by  the  Apofties, yea, or  no,  and  left  upon  record 
 for  m  to  follow  and  Imitate  till  his  fecond  coming, 
 
 Whither  that  any  plain  injunction  ,  or  command  in  Scripture 
 doth  not  (for  its  time)  bar  any  perfon  from  the praCtifing  of  any 
 thing  to  the  contrary ,  although  he  hath  no  exprefe  word  that  bids 
 him  that  hefhall  not  do  the  contrary,  as  for  example,  whether  that 
 Where  (fommand  mentioned  in  Math  .7, 1 2.,  wher  Chrifi  bids  his  people 
 that  they  fhould  do  the  fame  things  to  others  that  they  would  others 
 do  unto  them,  doth  not  this  enjoy  ne  them,that  they  (hall  not  doe  thofe 
 things  unto  others,  that  they  would  not  have  others  do  unto  thena- 
 f elves y  although  there  is  no  fuch  word  in  Scripture,  and  whether 
 all  other  Commands  of  the  Gofpel,  are  not  of  the  fame  nature : 
 Difciples  Chrift  Jefa  doth  not  fay  unto  his  Defciples  in  lohnthe  14.1  5.  if 
 you  love  me,  do  nothing  contrary  to  my  Commands,  but  if  you  love 
 me,  kfep  my  (Commandments, 
 
 Thefe  Queries  I  have  thought  good  to  put  to  you,  and  they  are 
 my  judgement,  and  if  you  can  contradict  them  by  plain  Scripture, 
 Jjball  be  glad  to  fee  it ;  if  not  then  acknowledge  the  truth, &  leave 
 of  all  thofe  your  eroinom  praliifts  afore  mentioned,  and  glorife 
 God  by  fubmitting  unto  the  truth,  as  it  came  fom  the  mouth  of 
 Chrift  andbis  Apofties ,  as  they  did  of  whom  the  Scriptur  bareth 
 record  inLuVc  the  7th,  the  29,  To 
 
 Baptifing 
 
 Erroneous 
 Scripture 
 
 Bearcth 
 
J%ud  res  no  Judgement ,  39 
 
 To  begin  where  yon  end,thefe  Qnarres  you  have  thought 
 good  to  put  to  me  ■*  your  laft  words  ot  your  firft  page ,.  men- 
 tioned that  good  and  old  way  of  baptiiing  believers,  and  in- 
 timated that  the  efpecial  difference  betwixt  us;  and  there- 
 upon,you  defired  of  me,  to  anfwer  a  few  Quaeres ,  which  I 
 thought,.(asIhadjuftocca[ionCotodo)  would  have  been 
 about  that  matter.  But  having  read  them,  I  finde  them  to 
 extend  as  well  to  the  Lords  Supper  5  yea,  to  any,  or  all,  the 
 worthip  and  fetvice  of  God, and  your  Quasres  not  few,but  ve- 
 ry many,  as  if,  with  the  Scribes  and  Pharifees  you  meant  to 
 urge  me,  or  pofe  me  with  many  Queftions ,  thereby  to  take 
 me  in  my  anf wers ;  or  would  draw  me  of  from  my  other  im- 
 ploymeuts,  to  give  you  Anfwers  to  your  Quaeres.  I  fay  no 
 more,  but  I  think  upon  an  old  faying,  that  a  (  )  man  may 
 move  more  Queftions  in  an  hour,  than  a  (  )  man  can  an- 
 fwer in  a  year. 
 
 But  what  need  my  anfwer,  when  as  you  add  ^Xhefe  quires 
 are  your  judgement :  this  is  ftrange  Englifh ,  and  fomewhat 
 near  to  Non-fenfe ,  that  Quires  fhould  be  any  mans  judge- 
 ment ;  your  Quaeres  do  not  affirm,  or  deny  any  thing  as  from 
 you>  how  then  do  you  fhe w  your  judgement  ?  you  propound 
 your  Quaeres  to  me ,  that  you  may  rather  know  mine ,  than 
 reveal  your  judgement.  If  your  Quaeres  be  your  judgement, 
 youare  of  the  judgement  of  a  fort  of  Philofophers ,.  called 
 Scepticks ,  who  ever  were  doubting  and  quehVoning  all 
 things,  or  of  the  later  people,  called  Seekers ,  who  are  onely 
 feeking,and  enquiring,and  quaering,as  you  are  for  two  Whole 
 pages  together. 
 
 <i/L nd  if  lean  contradict  yonyor  them  rather  £y  plain  Script m er 
 youfljall  be  glad  to  fee  it^you  write :  Contradict  QU&res  by  plain. 
 Scripture  \  This  is  like  the  demand  that  'Hebuchadnez.z.ar 
 made  to  the  wife-men  oiBabylon ,  that  they  fhould  interpret 
 his  dream,  and  yet  could  not  tell  it  them :  you  would  have 
 me  contradict  your  judgement ,  and  yet  have  not  expreflcd 
 k,nor  know  it  your  felf,  for  any  thing  you'have  written. 
 Leave  quaering,  or  your  whether's,  and  come  to  affirming,or 
 denying  ianfwer ,  Yea, or  nay,  and  when  I  hear  you  refol- 
 ving  either  the  one  way,  or  the  other,  I  will  tell  you,whethcr 
 I  can,  or  fhallcontradi;*  you,  or  your  anfwers ,  and  that  by 
 
 plain 
 
40  Citing  Texts  without  the  words. 
 
 plain  Scripture,  for  the  Scriptures  are  profitable  to  convince, 
 refute,  and  contradict  untruths,not  Quaeres ;  they  are  readier 
 to  relolve  lucb,  than  to  contradict  them.  To  contradict  a 
 Quaere,  is  to  fay,  it  is  not  a  Quaere  h  and  lo  indeed,  I  may  con- 
 tradict your  Quires*  and  lay,  your  Quaeres  are  no  Qiiaere*, 
 for  that  (the  molt  of  them)  qreftion  that ,  of  which  there  is 
 no  qucftion  made  in  the  Scriptures ,  as  will  appear  anon. 
 
 It  not,  then  (fay  you  to  me)  acknowledge  the  truth ,  ((o 
 I  will,  When  the  truth  is  refolved  and  aiTerted,nor,when  one- 
 ly its  qusered  and  queftioned  to  me,,)  and  leave  ofallthofeyonr 
 croniom  praEtifss  formerly  mentioned,  (to  I  will  alio,  when  they 
 ihall  be  by  you  demonstrated  ro  be  erroneous,  but  not,when 
 onely  they  are  quaered,  or  queftioned  by  you :  I  am  fure  your 
 cronoius,is  erroneous,)  andglorifie  God  byfubmitting  unto 
 the  truth  i  as  it  came  from  the  mouth  of  (Thrift  and  his  Apo- 
 ftles,  as  they  did  Luke  7. 29.  what  one  truth ,  prejudicial  to 
 our  prac-tifes  have  you  (hewed  in  all  your  quaeres,  to  have 
 come  from  the  mouth  of  Chrift  and  his  Apoftles  ?  what 
 Texts  have  you  alleadged  againft  us  ?  I  read  quaeres  and  que- 
 ftions  coming  out  of  the  mouth  ol  your  (elf  arid  your  Dilci- 
 ples ;  when  there  comes  any  truth  from  the  mouth  of  Chrift 
 and  his  Apoftles,  I  (hall  fubmit  unto  it,  and  glorifie  God  for 
 it  3  for  I  know  it  will  come, refolved,  and  aflerted ,  and  moft 
 certain,  not  onely  quaered,  and  queftioned,  and  uncertain  }  as 
 they  did  in  Luke  7 .2  9 .  the  people  that  heard  Iefpu  and  the  Publi- 
 cans,)UflificdGod  being  baptifeawith  the  baptifme  ofhhn :  Chrift 
 there  did  not  onely  quarre  with  the  people  about  M»,  what 
 went  ye  out  to  fee,  & c.  but" refolved  then,  and  afferted,  that 
 there  was  not  a  greater  Prophet  born  of  wifdomthan  Iohn> 
 arid*  fo  all  the  people  and  Publicans  juftified  God ,  being  ba- 
 ptiled  With  tbebaprfme  of  Uhn,  But  now,  Sir,why  did  you 
 not  here,  why  do  you  not  elfewherc,  write  out  the  words  of 
 the  Texts,  you  cite  and  alleadge  ?  at  leaftwile ,  why  do  you 
 not  turn  to  the  Texts,  and  read  them  your  felf  at  leaftwife  ? 
 Surely  if  you  did,  or  had,you  would  never  quote  them:Thcre 
 Comes  now  into  my  minde  a  palTagc  of  yours,  in  the  laft  page 
 of  your  Letter,  added  by  way  ofexcifc>or  apology  ;  That 
 f or  want  of  limey  oh  have  not  written  cm  all  the  wtrds  of  all  the 
 Scr'pt tires  that  are  qmatcdy  yttyott  would  ifitreat  me  to  look,  them 
 
 and 
 
Citing  Texts  without  the  words,  4 1 
 
 andfer'i  ottjly  to  weigh  them,  that  wherein  you  have  erred,!  may  in» 
 form  you. 
 
 Very  well,  I  thank  you,  you  will  finde  me  work,  whileft 
 you  fave  your  felf  the  labour :  but  you  will  get  nothing  thus ; 
 for  by  your  not  writing  out  the  words  of  this  Scripture  (and 
 qthers)  and  your  not  looking  them,  I  fufpecr,  or  noc  weigh- 
 ing them  ferioufly,  I  am fure,  (all  which  I  have  done,at your 
 intreaty )  I  may,  and  can  inform  you,  firft  that  you  have  er- 
 red in  not  quoting  the  very  words,  which  if  you  had  done, 
 and  write  them  out,you  would  in  the  while  you  were  writing 
 them  out,  have  difcerned  your  errour,  how  that  they  made 
 nothing  to  die  purpofe,you  quoted  therafor,as  I  have  ihcw'd 
 already: 
 
 Secondly,  That  yon  do  therefore  erre,  not  knowing  the  Sen- 
 ftftresias  our  Saviour  tells  the  Sadduces  ,  nor  the  power  ofGod^ 
 Math«*2.39.  Iq  I  add,not  the  truth  of  God;&:  as  m  the  refur- 
 reftion  they  neither  marry  nor  are  given  in  marriage  ;  fo  in  the 
 truth ,  they  neither  doubt ,  nor  are  given  to  doubts :  you 
 would  have  me  glorifle  God  in  the  truth,as  it  came  from  the 
 mouth  of  Chriftand  his  Apoftles ,  and  I  ice  and  read  no- 
 thing but  quarter,  as  they  come  from  the  pen  of  your  (elf, 
 and  your  Afliltants ;  I  fhaii  not  glor  fie  you  for  quaeres ,  nor 
 God  tor  (uch  truth  :  The  people,  in  the  Text  you  quoated, 
 juftified  God,  (you  are  miftaken  in  the  very  words,for  want 
 ofwritingthemoutof  theverfc,)  being  baptifed  with  the 
 baptifme  of  Iohu ,  after  they  were  refolved  from  Chrift  what 
 a  great  Prophet  lohn  was,  not  before  ,  whileft  they  were  in 
 fufpence  and  quaeres  about  him : 
 
 Iwiiladviieyou,  as  well  as  inform  you,  to  look  to  your 
 felf  and  your  Tenets  better,  and  view  them  more  (erioufly  in 
 the  glalle  of  the  Scriptures ,  and  thofe  Texts  thereout  you 
 makeufeof,  lead  they  nothing  confirm  what  you  alleadge 
 them  for,  but  rather  refute  you,  and  io  you  be  judged  and 
 condemned,  both  from  gods,  and  your  own  mouth  too. 
 
 I  fear  alio,  it  was  not  for  want  of  time ,  that  you  wrote 
 pot  out  the  wjrds,  (for  truely,  fince  I  heard  of  your  being 
 imployedin  writing  unto  me,  you  have  had  time  enough  to 
 write  out  the  words  of  your  Texts,  and  to  have  looked  into 
 them  better,and  weighed  them  more  ferioufly:)  I  fear  rather 
 
 G  it 
 
4  2  Citing  Texts  without  the  words, 
 
 k  was  for  want  of  Candour  and  Ingenuity ,  or  (it  may  be)  ic 
 wasanexcefTe  of  policie  and  fubtiitie  rthat  you  would  not 
 write  out  the  words  of  your  Texts*  at  length,  but  in  figures 
 onely,  leaft  the  intelligent  Reader  might  the  fooner  fee  the 
 invalidity  of  the  proof ,  and  the  impertinencie  of  your  quo- 
 tations :  but  rather,  feeing  a  Chapter  of  an  Evangelift  cited, 
 and  the  verfe  named,  and  taking  them  upon  truft  and  credit, 
 might  give  the  more  allowance  and  approbation,  to  the 
 point  in  hand, 
 
 I  remember  when  Briefs  come  to  us  to  be  gathered,  they 
 defire,  for  the  better  and  truer  carriage  of  the  monies  colle- 
 cted, that  the  (ummes  fhould  be  fet  down  andindorfed  in 
 words  at  length  and  not  in  figures ;  But  you  here,  and  elfe- 
 where  throughout  your  Letter,  fet  down  your  proofs  and 
 Texts,  in  figures  (moft  an  end)  briefly*  and  not  in  words  at 
 length,whether  in  any  good  carriage  of  the  truth,or  truth  of 
 good  carriage,  whether  for  want  of  time,  or  in  a  time- of 
 want,  I  leave  it  to  others  to  determine :  Men  that  onely  take 
 up  the  glade  into  their  hands,  and  fuddenlylay  it  down  a- 
 gain,  and  do  not  look  themfeives  in  it,and  weigh^nd  confi- 
 der  their  face  in  it  feriouily  and  truely,  ftiew  thereby,  they 
 are  loth  to  fee  the  (pots,  defects,  and  deformities  therein. .  I 
 have  faid  the  more  of  this  your  catting  of  figures  ,-both  here 
 and  elfe  where,,  before  the  eyes  of  your  Reader ;  h  is  once  for 
 all,  and  I  mall  not  touch  upon  it  again,  if  I  can  abftain. 
 
 But  I  will  afcend  up,  and  return  unto  your  quaeres ,  having 
 all  this  while  been  at  the  end  and  bottom  of  them.  I  have 
 read  them  again,anddo  not  remember, that  ever,  in  the 
 compafle  of  two  fheets  of  paper,  or  in  but  two  pages,  I  met 
 with  fuch  naif-  writings,  mif-reckonings,Scmif-orderingS}  As 
 for  your  mif-writing  of  your  words  (fometimes  to  the  per- 
 vcrting  of  the  fenfe  of  them)  I  have  noted  &  corrected  them 
 in  the  Margent  of  your  quaeres^and  intend  not  to  touch  upon 
 divers'  other  Pfeudographies , though  fparfed  up  and  down 
 every  where  in  your  fheets;  becaufe  I  will  not  fpend  my  time 
 with  flapping  of  flye6*or  fly-blow  my  Paper  with  fuchfmaU 
 lcr  and  petty  gnats  of  Obfervations ;  onely  perceiving  in  you 
 an  inclinat'on  rather  to  print  what  you  fhali  fay,  I  did  it  to 
 fit  your  qua:res  the  readier  for  the  Prefie,attd  to  fave  the 
 
 Cor- 
 
KMif-  pumbrhg  Andmifordcrivg^ttmes.  4  3 
 
 Corre&our  ,or  Over-feer  of  the  fame  (6  much  labour  in  his 
 Errata's :  And  laftly*  to  give  you  a  pattern,  and  let  you  a 
 Copy,  after  which,  you  may  amend  and  re&ifie  all  the  reft, 
 and  thefe  very  words  ellewhere.  The  fecond  is,  mif-rec- 
 koning  of  your  Numbers,  and  that  very  pittifully,  this  is 
 fomewhat  worfe  than  mif- writing  at  your  words:  for 
 though  (perhaps)  he  cannot  write  and  fpell  his  words  right, 
 yet  every  Countrey-man  can  tell  his  Geefe,and  reckon  right. 
 But  you  make  1 4  quakes  of  your  laft  Numeration ,  whereas 
 there  are  but  1 3 .  I  pray  tell  your  quaeres  again,and  fee  if  it 
 be  not  fo;  hath  not  the  Fox  (think  you)  ftolen  away  the  7th. 
 Goole,  quaere,  and  run  away  with  it?  you  may  do  well  to  run 
 after  it,  and  look  it  up,  and  fet  it  in  its  place,  or  it  may  be, 
 you  repent  of  ycur  naming  of  a  7*.  quaere  id  youLfuft  Nu- 
 meration >  and  therefore  would  purpolely,  and  penitently 
 omit  and  leave  ouc  the  7c'1.  guaere  j  in  your  fecond ,  for  that, 
 that  Number  cometh  up  too  nigh  to  the  liberal  Arts  and 
 Sciences, which  are  (even; and  to  the  leven  wife-j-nen  or 
 Greece,  with  which,  and  whom  you  defire  no  acquaintance* 
 or  knowledge,  but  diiclaim  them,  as  appears  in  your  fecond 
 quaere. 
 
 The  third  is,  miforderingofyour  matters,  and  that  very 
 fhamefully  :  Your  firft  7.  quaeres  are  all  ((etting  afide  fome 
 interruption  in  the  middle  of  them)  about  the  Commands 
 and  Examples  ofChrift,andhis  Apoftles,and  Dilcipks  in 
 the  matter  of  Gods  W  or  fhip,  without  the  Traditions  and  in- 
 ventions of  men,  going  on,  and  fucceeding  (ome  what  order- 
 ly. But  then  the  6m  inftances  (which  begin  the  fecond  Nu- 
 meration) as  the  maintenance  ol  Mrs.  in  the  1 .  the  right  of 
 the  Miniftery  in  the  2.  Baptifme  of  Infants  in  the  3.  Admit- 
 ting the  wicked  and  unbaptifed  to  the  Table  of  the  Lord  in 
 the  4.  Our  being  Paffours  of  Churches  in  the  5.  Or  for- 
 cing people  into  our  obedience  in  the  6,  They  are  noc  all 
 (if  any)  matters  and  parts  of  Gods  Divine  Worihip ;  nor  are 
 they  all  (if  any)  mere  traditions  and  inventions  of  men,ind 
 therefore  your  proceeding  is  confuted  difordcrly,  and  imper- 
 tinent. 
 
 Then  again,  after  all  thefe,  in  your  8.  quaere  you  are  a- 
 gain  upon  the  Commands  ofChrift  and  his  Apoftles ,  and 
 
 G  2  0Llr 
 
4  4  #  if  ordering  tfqutres . 
 
 ourobediencc,wkhoutfettingour  inventions  againft  them. 
 And  again,  in  the  '<?.  Quaere  you  are  upon  them,whether  we 
 muft  not  fcparate  from  them  that  torfake  the  Commands 
 and  Ordinances  of  Chrift..  And  again  ?  in  the  i  o.  quaere, 
 whether  we  may  practice  in  Do&rine,  or  YVorfhip  without  a 
 Command,  or  Example  oi  Chrift  and  his  Apoftles. 
 
 Then  in  the  1 1.  quaere, you  return  unto'  baptiCme  again, 
 whether  it  maketh  a  Chriftian  without  faith. 
 
 Then  in  the  12.  quaere,  you  return  again  to  the  Com- 
 mands of  Chrift  and  his  Apoftle?,  whether  they  hold  unto 
 the  fecond  coming  of  Chrift. 
 
 Then  in  the  13.  quaere, you  fall  again  upon  the  baptifme 
 of  believers*  whether  k  be  not  the  Command  of  that  Chrift, 
 and  the  pra&ifc  of  the  Apoftles. 
 
 Then  laftly  in  the  14.  quaere,  you  fall  again  upon  the 
 Commands  oi  Chrift*  whether  they,do  not  bar  from  pra&i- 
 fing  the  contrary. 
 
 Sir,  I  (hall  be  plain  with  you,  to  tell  you,  that  (except  it 
 Were  in  the  7«r%^Alcoran,which  I  lately  read,tranflatedin«» 
 to  English)  I  never  met  with  fuch  a  difordered  and  imme- 
 thodical  piece,  as  thefe  your  quseres  (to  fay  nothing  of  the 
 reft,)  fo  full  of  Tautologies  and  ^becaufe  you  underftand  not 
 that  word,)  vain  Repetitions :  yea,battologies,  and  much  bab* 
 bl'ng,  forbidden  by  our  Saviour  Chrift ,in  prayer,fo(I  think) 
 alfo  in  writing.   I  know  not  what  to  liken  your  quaering  to, 
 but  to  childrens  dauncing  of  the  Hay  fas  they  call  it)  where- 
 in they  run  in,  and  out,and  about  the  fame  way  ;  orto  mens 
 dauncing  of  the  wilde  Canaries ,  (as  they  call  it)  wherein 
 they  leap  up  and  down,  and  round  the  fame  Circle :  I  hope, 
 you  do  not  look  that  I  lhould  now,  either  Pipe  after  fuch 
 your  dauncing,  or  daunce  after  fuch  your  piping.  The  Apo- 
 flle  faith,  whether  Pipe,  or  Harp,  except  they  give  a  d'fiintlion  in 
 founds,  or  Tunes,  how  fail  it  be  known  what  is  Piped,  or  Harped, 
 1  Cor.  14. 7.  Surely,your  pipe? your  winde  pipe, I  mean,  is 
 either  much  out  of  Tune,or  elfe  very  fliort  winded ,  that  you 
 break  of,  fo  much  in  the  midft,  and  fometimes  in  the  begin- 
 ning of  your  quaere  -long?,  and  are  fo  often  out,  and  then  in, 
 Sc  then  our,  and  fo  in,  and  our,  through  your  whole  Defcant. 
 Now  you  give  me  a  piece  of  a  fong,  to  the  Tune  and  found 
 
 of 
 
Miferderedqutres  ordered,  45 
 
 of  Commands  and  Examples  of  Chfift  and  his  Apoftles; 
 and  then  pre(ently  (lopping,  you  begin  another  fong,  to  an- 
 other Tune  and  found  of  baptifme  of  believers ;  then  lea- 
 ving of  this,  you  return  back  to  8Uf  full,  and  go  on  with  tha:.- 
 and  then  ceafing  here ,  you  go  forward  with  the  fecond? 
 with  fech  abrupt  confufions,  or  confured  abrupnons,without 
 diftin&ion  of  founds, or  found  of  diftinctions ,  that  I  was 
 even  tick  to  hear  your  Mu(ick?  all  upon  difcords  without 
 concord,  all  in  diforder  without  order ;  and  thought  you 
 hereupon  but  a  very  bad  Qaxrifter ;  Chorifter,  I  mean. 
 
 &'r,are  you  willing,  I  (hail  Tune  your  inftrument  for  you 
 better,  and  put  your  qucere-fongs  into  their  right  order  and 
 Tune's.  With  your  good  leave ,  I  (hall  do  it ;  and  the  ra- 
 ther, that  I ,  knowing  what  is  piped  di(tin£tly  and  orderly, 
 who  am  to  bear  a  part  in  them,  may  the  better  go  along 
 therein,  and  I  will  do  it  briefly. 
 
 Your  (elf  have  in  numeral  figures  differenced  them  into 
 7.  and  into  14.  bearing  one  in  minde,  as  you  may  remem- 
 ber, I  (hall  call  the  7.  quaeres  of  the  firft  multitude ,  becaufe 
 they  are  firft  down ;  and  the  1 4.  I  (hall  call  them  quxres  of 
 the  fecond  multitude ,  becaufe  they  follow  in  the  (econd 
 place  :  In  imitation  of  Aftrologers,  who  divided  the  Pla- 
 nets, or  wandring  Stars,  into  k>me  of  the  firft,  and  fome  of 
 the  fecond  magnitude. 
 
 The  (even  quaeres  of  the  firft  multitude,  being  all  of  the 
 Commands  and  Examples  of  Chrift  and  his  Apoftles;  Take 
 out  of  the  fecond  multitude,  the  S.9. 10.12. 14. quaeres,  and 
 joyn  them  unto  the  7.  quxres  of  the  firft  multitude ,  io  they 
 make  up  a  good  and  Harmonious  Contort ;  as  being  all  of 
 the  fame  matter. 
 
 Then  again,  take  the  11.  and  13.  qv  seres  of  the  fecond 
 multitude,  and  bring  them  back,  and  place  them  nex«:  after 
 the  3.  quaere,  being  all  of  the  fame  matter,  about  baptifme, 
 fo  there  will  be  a  very  good  order  and  concord  between 
 them,  and  as  Birds  of  a  Feather,  will  ftand  together ,  as  we 
 (ay.  Asforthe  1. S.4. 5.6.  quaeres  of  the  2d,  multitude,  thefe 
 alfo  need  a  little  better  ordering  ;  for  the  2.(liould  have  been 
 the  1  .$c  the  1 .  the  2. our  Miniftery  (hould  have  been  quasred 
 by  your  firft,  and  our  maintenance  in  the  fecond  place ,  for 
 
 G  3  •  this 
 
4  6  Mifdrdtred^xries  ordered. 
 
 this  floweth  from   that  *  and  followes  as  a  confequenc 
 upon  it. 
 
 So  the  5.fhould  have  been  the  4.  and  the  4.  the  5.  our 
 being  Paftours  of  our  Churches  mould  have  been  quired  by 
 you,  before  our  adminiftring  the  Lords  Supper  to  our  peo- 
 ple? this  belonging  unto  that,  as  an  appendant  duty,  as  like- 
 wife  the  6l.K  of  keeping  'them  in  obedience  unto  the  efla- 
 blifhed  order  of  our  Church. 
 
 Thus, I  have  given  you  a  caft  of  my  Office  >  and  (hewed 
 you  a  trick  of  Art  (I  learned  at  the  Schools  and  Univerfity) 
 and  have  helped  you  at  a  pinch  and  lofle,  to  rank  and  order 
 yourqu*res  (before  a  fcattcred,difperfed,and  confvfcd  rou:,) 
 every  one  into  his  proper  place  and  (ration,  and  under  its 
 right  colours  and  Commanders ;  and  now  they  ftand  like 
 two  gallant  orderly  Troups  of  quseres,  ready  to  charge  with 
 a  queftioi  bullet, every  one  who  comes  in  their  way;  and 
 now  I  know  where  to  finde  my  adverfary,  if  any  of  thefe 
 quaeres  have  the  metal  and  courage  to  be  fuch ,  and  do 
 oppofc. 
 
 I  confeiTe,  I  (hould  not  have  (rood  thus  long  amongft  thefe 
 Atomes,  or  have  fo  much  as  oblerved,  or  mentioned  them> 
 I  mean  your  mifordenngs  of  your  matters,  as  alfo  your  mif- 
 reckoningsofyour  Numbers,  and  the  mil-writings  of  your 
 words  of  thefe  quaeres  s  but  that  I  intended  it  for  your  good, 
 to  (hew  you  at  fir(t,even  by  thefe  your  lefler  flips  and  er- 
 rours,  (as  I  have  done  already,  and  (hall  do  hereafter  by 
 greater)  what  want  and  mile  you  have  of  fome  of  our 
 School  humane  learning,or  our  llniverfity  Arts  &  Sciences 
 which  you  fo  jeer  and  fcorle  at  in  your  fecond  qi^re  of  the 
 fecond  multitude,  as  I  called  it :  It  appears  indeed,  that  you 
 were  never,  either  well  turor'd  in  a  Colledge,  or  matter 'd  in 
 a  School;a  little  time  fpent  there,m;ght  have  done  you  much 
 good  }  Clarks  and  Scriveners  wire  well  as  to  the  found  and 
 Character,  bi  t  SchoJlcrs  and  Univerfity  men »  write  trorly 
 as  to  the  Letters  and  (enfe  of  word> :  All  rational  men  and 
 Rultids  can  tell  their  lheep,  and  order  their  Plough, buc 
 onely  Academick?,  Arithmeticians  and  Logicians, can  rec- 
 kon righr,  and  reaton  well,or  hold  an  argument:  In  a  word, 
 the  Aits  and  Sciences  of  Cambridge  and  Oxford  have  no  o- 
 
 ther 
 
Qudries  to  the  qu<(rijl  out  of  his  quxrits,  47 
 
 theren:mies,  but  naturals  and  hgrams  of  the  Counrrey, 
 But  I  come  to  your  quaeres,  now  that  they  be  martialed  into 
 their  order,  and  ftand  together,  as  they  fhould  do,  in  battel 
 Array :  and  firft  to  them  of  the  fir  ft  multitude.  Which  the 
 more  I  look  them  in  the  facc?,  and  outward  appcarances,the 
 kfTe  I  fear  them  for  enemies  and  adverfaries  ^they  feem  ra* 
 ther  to  fmile  upon  us ,  and  our  practices,  than  to  frown  ;  and 
 yet  I  know,  you  intended  them,  Sc  therefore  lent  them  forth 
 as  your  great  Goliaths,todefie  the  whole  hoft  dElfrael,  and 
 to  decry  our  Mimftery  and  maintenance  >  our  baptifme  and 
 our  giving  the  Sacrament,  our  very  Rectories  and  Paftories 
 of  Churches,  which  at  the  end  of  your  quires,  you  call  our 
 erroneous  pra&ifes ,  and  would  have  me  leave  of  upon  the 
 very  naming  and  mentioning  of  the  qurres,as  upon  the  fight 
 and  approach  of  that  Philiftine  ?  all  Ifrael  were  afraid  Sc  fled. 
 But  your  quires  are  fo  far  from  frighting  me  ,or  fighting  mc 
 out  of  thole  pra6tifes,as  that  rather-they  hearten  &  confirm 
 mc  in  them  .-and  what  if  I  fhould  joyn  iflue  with  you  in 
 them  ,and  anfwer  to  the  1  »3 .4*8. 1  a.  14,  affirmatively  as  you 
 mean  them  to  the  1.5  A7.1  o.  ncgatively,as  you  intend  them*. 
 I  fhall  thereby  give  no  advantage  to  your  caufe,nor  take  any 
 prejudice  to  ovr  pracTiLes,  as  fhall  very  clearly  appear  hcre^ 
 after. 
 
 But  I  will  firft"  run  over  your  quxres  particularly , .  and  out 
 of  each  of  themywill  return  you  fomc  quaeres,- fo  to  make 
 fome  work  for  you  to  anfwer  ,as  you  have  done  for  me. 
 Yea,  and  J  will  give  you  a  rcafonand  ground  of  my  quaeres 
 to  you,  which  yet  you  have  not  done  oty ours  to  mc. 
 
 From  your  1 .  quaere  to  me  ?I  return  and  make  thefe  quaeres 
 to  you. 
 
 1.  Why  do  you  jovn  together  the  Commands  of  Jefus 
 Chrift,  and  theexamplary  pra&iles  of  his  Apoftlcs'  &:  Difci- 
 pks  in  a  like  degree,  when  as  they  are  infinitely  before,  and 
 f  pereminent  to  thefe, ..as  God  is  above  man ,  as  the  Son  and 
 Lord  above  the  iervant  ofthehoufe,  as  the  Matters  Copy, 
 before  the  Schollers  writing  > 
 
 2.  Why  doyou  mention  onely  the  Commands  of  Chrift 
 and  the  exemplary  pra&ilesof  his  A  potties ,  written  in  the 
 New  Teftamenc  ?  were  there  not  Commands  of  Chrift 
 
 (though 
 
tsfi  Jtuxre  to  the  qufirifi  eat  of  bis  qu&res. 
 
 (chough  no  prattifes  of  his  Apoftles)  written  ia  the  Old  Te- 
 ftament likewife  ?and  were  they  not  alio  written  for  our 
 learning  and  imitation  ?  what  then  doth  S.Peter  mean,  when 
 I  Pet.i.U.  he  faith,  thefpirit  of  Chrift  teftified  before-hanj, 
 and  fpake  in  the  Prophets?  concerning  his  fajferings  to  come} 
 and  doth  not  the  Authout  to  the  Heb. 3. 7*  call  that  the  voice 
 of  Chrift,  that  fpake  Pfalm  9  5*7 .  and 'Httmb.  14.  22,  is  not 
 Chrift  fefifa,  the  fame  j eft  erday  and  to  day^andfor  everythe  King 
 and  Commander  oi,  and  in  his  Church)  both  that  ot  of  the 
 Old  Teftament ,  as  this  of  the  New  ?  and  are  not  hi;  Com- 
 mands every  where  written  in  the  old  Teftament  ? 
 
 3 .  Why  onely  the  Commands  of  Chrift,  and  the  exem- 
 plary prattiles  of  his  Apoitles  and  DifcipleSj  when  as  Saint 
 Paul ,  to  whom  you  allude,  faith  in  that  Text,  %om.  1 5. 4. 
 Whatsoever  things  were  written  afore  time  were  written  for  our 
 learning  ?  and  when  St.  Paul  faith,  they  were  -written  for  our 
 learning  (and  no  more)  why  do  you  add  ,  for  our  learning 
 and  imitation  ?  were  indeed  the  Commands  of  Chrift  and 
 the  pra&ifes  of  his  Apoftles,  both  of  them  written  for  our 
 learning  and  imitation  ,  both  of  thefe  ?  had  you  not  fpoken 
 more  truely,  at  lcaft  wife  ,  more  properly  of  both ,  if  you  had 
 (aid,  the  Commands  of  Ghrift  were  written  for  our  learning 
 and  obedience,  and  the  exemplary  pra&'fes  of  Chrift  and  his 
 Apoftles,  and  Difciples,  for  our  learning  and  imitation. 
 
 4.  Wherefore  is  this  your  quarre  ?  for  Who  of  us,  and  in 
 what  do  we  refufe,the  Commands  of  Chrift,  and  the  Exem- 
 plary pracHes  of  his  Apoftles  and  Difciples,  written  for  our 
 learning  and  imitation  ? 
 
 From  your  2.  quaere  1  return ,.  and  make  thefe  quaeres  unto 
 you.    1 
 
 1 .  Why  here  the  Commands  and  Examples  of  Chrift  and 
 Difciples  are  thus  intermingled  and  jumbled  together,fo  thac 
 the  Reader  cannot  know  whofe  be  the  Commands ,  and 
 whofe  be  the  Examples,  and  whofe  Difciples  you  mean  ? 
 2 .  Why  do  you  apply,  or  limit ,  this,  of  not  adding  to,  or 
 .  detracting  from,  unto  the  Commands  &  Examples  oi  Chrift 
 and  Irs  E>ifciplcs;  (for  fo  you  would  lay)  when  as  ks  ufually 
 fpoken  of  the  whole  word  oi  God)  and  the  Scripture  to  ftiew 
 the  perfection  .thereof,  as  in  Dent.  42,  and  1 2. 3  2.  compared 
 
 with 
 
£ft*  ns  U  the\qu*rijl  out  of  bis  qtura.  47 
 
 with  Revel.  2*.  1 8.  and  19.  or  arc  the  Commands  and  Ex- 
 amples of  Chrift  and  his  Difciples,  the  perfect  and  whole 
 word  of  God  and  Scriptue  ? 
 
 3 .  Where  is  itfaid ,  or  written,  that  we  muft  not  add  to,or 
 dctraft  from,  neither  the  Commands  nor  Examples,neither 
 of  Chrift  nor  his  Difciples  Ms  it  anywhere  forbidden  and 
 made  a  fin  ? 
 
 4.  Wherefore  is  this  your  Quaere  f  who  of  us,and  in  what 
 do  we  add  to,  or  detract  fro»a  the  Commands  and  Examples 
 of  Chrift  and  his  Difciples  > 
 
 prom  your  3d.  Quaere  1  return  and  make  thefe  Quaeres  un- 
 to you. 
 
 m  1.  Why  do  you  call  the  fame  Commands  of  Chrift  and 
 his  Apoftles  Joyned  with  their  Examples  and  pra&ifes,  fuf- 
 ficientfor  our  rule  and  direction*  when  as  in  the  phrafe  of 
 Scripture,the  whole  word  of  God  is  but  fo  called,  as  in  Gal.  6t 
 1  ^compared  with  »  Tim.z.  \  5 .1 6,17.  Therefore  called  CV*- 
 wnical  Scripture,  becaufe  it  is  the  Canony or  rule  of  our  faith 
 and  manners  ?  or  are  the  Commands  of  Chrift  and  his  Apo- 
 ftles  joyned  with  their  Examples  and  pra&ifes  the  whole, 
 and  total  rule  unto  us  ?  and  if  they  be  not ,  how  are  they  ful- 
 ficient  for  our  rule  and  d  ire&ion  ? 
 
 *i  Why  do  you  here  name  them  onely  his  Apoftles,  and 
 above, his  Difciples  onely,  and  clfewhere ,  his  Difciples  and 
 Apoftles  ?  were  all  thefe  the  fame  perfons/ were  there  not 
 but  twelve  Apoftles  onely  ?  and  were  there  notfeventy  Difci- 
 ples efpecial  ?  and  are  not  all  believers  in  Chrift,  yea,  Profcl- 
 fors  onely,  called  his  Difciples?  are  all  thefe  alio,  and  their 
 Commands  and  Examples,  fufficient  for  our  rule? 
 
 3.  Why  do  you  exclude  the  Tradition  and  Inventions  of 
 men,  when  as  for  the  one, -St.  ?<**/,  a-Tfo/la.ij,  bids  and 
 commands  them  to  ft  and  faftyand  hold  theVradmotts ,  which 
 ye  have  been  t  aught  ^  whether  bj  wordy  or  our  Epiftle  ?  doth  not 
 the  Apoftlc  intimate,  yea,  fay,  that  the  Commands  of  Chrift 
 and  the  Apoftles,  are  not  fufficient  without  Traditions  of 
 men,  orelfe  why  would  he  have  the  Thefaloniam  to  hold 
 them,  and  ftand  fail  to  his  Traditions  and  inventions  too, 
 for  ought  we  know?  Arc  there  not  Traditions  and  inventi- 
 ons of  men,  agreeable,  as  well  as  contrary  to  the  word  of 
 
 H  God, 
 
48  J£ti<enst$thcqu<eriflmofhisqitjirc$. 
 
 God?  or  why  did  you  not,  as  you  flrould  have  done,  expreik> 
 when  you  excluded  them  >  what  Traditions  and  inventions 
 of  men  you  (pake  of  ? 
 
 4.  Whether  they  be  not  as  fnfficient  for  our  rule  and  di- 
 rections without  the  Vifions  and  Revelations  of  Quakers, 
 yea,  and  without  the  usurpations  and  intrusions  of  you,  and 
 your  gifted  brethren,  as  well  as  without  the  Tradition  and 
 inventions  of  men  ? 
 
 5*  And  wherefore  is  this  your  $4.  Quxre  ?  who  of  us,  and 
 
 in  what  do  we  hold  the  Tradition  and  invention  of  men  a- 
 
 v     gainft  the  rule  and  dire£tion  of  Chrift  and.his  Appltks  ?  or 
 
 wherein  do  we  not  follow  the  rule  and  direction  of  Chrift 
 
 and  his  Apoftlcs  in  iheirJCommands  and  Examples  ? 
 
 From  your  4«h,Quaere  I  return,  and  make  thelc  Quaeres  un- 
 to you. 
 
 1.  Why  do  you  make  the  queftion  ,  whether  that  Chrift 
 Jefus  is  not  as  faithfull  qver  his  houfe,as  a  (on  in  giving  them 
 clear  directions  how  tobu'ld  his  houfe,and  of  vwhac  mate- 
 rials, as  Mofes  was' in  the  houfe  as  a  fervant,  when  as  it  is 
 moft  clear  and  expreiled,  that  he  was  far  more  faithfull, and 
 therefore  is  counted  worthy  of  more  glorie  ?  Is  not  the  fon 
 more  faithfull  in  the  houfe  than  a  lervant?  was  not  Mofes 
 fometimes  douMulI  and  difohedknt ,  but  was  Chrift  ever 
 £0  ?        rJiiQ  a  I      - 
 
 2.  When  Chrift  is  (aid  to  be  as  faithfull  over  his  houfe  as 
 a  (on,  why  do  you  fayyas  Mofes  was  in  the  houfe  as  a  fer- 
 vant ?  why  do  you  fay  in  the  houfe,when  as  Mofes  was  faith- 
 full in  his  houfe,  that  is,in  Chrifts.houfe  i  dothnotthis  make 
 more  for  the  honour  of  Chriftrthat,  it  was  his  houfe  wherein 
 tjMofts  was  faithfull,than  that  it  was  the  houfe  -?  who  wrefts 
 and  corrupts  the  Scripture  now ?  for  is  it  not  plainly  and 
 exprcflyfet  down,  in  H>£.3.5,  Mofes  verily  was  faithfull  m 
 alibis  konfe  M.  a  fervant  > 
 
 3 .  W  hat  clear  d  i  regions  how  to  buildliis  houfe  ,  and  -ofc 
 what  materials  did  Mofes  give  as;  a  fervant ,  who  oncly  re- 
 ceived them  from  Chrift  the  fon  ?  did  he  not  rather  difpence 
 than  give,  or  give  at  the  fecond  hand,what  Chrift  gave  him 
 at  the  firft  hand  ?  and  fo  was  not  the  fakhfulneffe  of  Chrift 
 far  different,  and  differs  irrtbe  matter  of  building  and -dire- 
 cting ?; 
 
gu&rics  to  the  qumft  out  of  his  qumes.  49 
 
 ding  ?  do  you  regard  the  fenfe,  when  you  quote  words  of 
 Scripture  ? 
 
 4.  How ,  and  of  what  materials  doth  Chrift  build  his 
 houfe ,  as  you  fay,  when  as  you  fay  in  your  6th.  Quaere,  its 
 Chrift's  fpiritual  houfe,and  you  called  lit  in  your  upage,  a 
 fpiritual  building  ?  is  a  fpiritual  houfe  built  up  of  materials  ? 
 do  you  not  wifh  ,you  had  been  at  Cambndge,oi  Oxford,  and 
 Itudied  Logick,or  fome  of  our  Univerfity  Arts  and  Sciences 
 awhile ,  for  the  better  refolving  of  thefe  Qtteres  ? 
 
 J.  VVhoof  U5,and  in  what  do  we  deny  Chrift  to  be  as 
 faithfull  over  his  houfe ,  as  a  fon  in  giving  them  clear  directi- 
 ons how  to  build  his  houfe 5  and  of  what  materials  as  Mofes 
 was  in  his  houfe  as  a  lervant  ?  and  therefore ,  wherefore  is 
 this  your  4^h.  Quccre  ? 
 
 From  your  5  th.  Qusre  I  return,  and  make  unto  you  thefe 
 Quaeres  ? 
 
 1.  Whether  there  was  not  (bmething  concerning  the 
 worfhip  of  God  in  the  Law,  given  10  the  Jews,  built  up  with 
 arguments,  and  daik  quftioiiable  coniequences ,  contrary 
 to  the  Command  of  Mofes  and  Solomon,  when  "Hjtdab  and 
 sAbihti  took  Cenfers  and  offered  ft.ange  fire,  and  when  Core-> 
 *Dathan,2.nd  Abiram  rebelled,and  fought  the  Priefthood,up- 
 on  that  argument  and  confequence  mentioned,  Nttmh.i  6,3. 
 and  14.  and  fo  like  wife  when  Jeroboam  [ct  up  two  Calves  of 
 Gold,  the  one  in  Dan,  the  other  in  Beth-el,  upon  the  like  ar- 
 gument and  confequence  as  is  mentioned,  1  Kings  1 2,26,27, 
 
 Is  it  not  apparent  there  was,  as  to  the  fa&?  fhould  not 
 you  therefore  have  put  into  the  Quaere,  rightly  built  up,  or 
 built  up  as  a  part  of  the  worfhip  of  God ?  for  do  you  not  read 
 that  men  build  on  this  foundation  Qold,  Stiver-,  precious  ft  ones  i 
 fo  Wood,  Hay,  and  Stubble,  1  Cor.3.i2»  will  you  never  learn 
 to  place  your  words,  and  expreile  your  felf  better  ,  and 
 plainly  ? 
 
 2*  VVhether  any  thing  concerning  the  worfhip  of  God 
 in  the  Law  given  to  the  Jem,  was  built  up  at  all  according 
 to  Command  given  by  Mofes,  or  Solomon,  feeing  Math  1 5.  iy. 
 in  vain  do  they  worfhip  God^t  caching  for  'Doftrints  the  Command- 
 ment t  of  men  ? 
 
 H  2  3.VVhac 
 
50  Sl**ru  to  the  qutrtft  e»t  of  his  qutres. 
 
 3 .  What  dp  you  mean  by  arguments  and  dark  queftio- 
 nable  corlequences  ?  whether  fuch  as  you  cannot  under- 
 ftand, or  fuch  as  have  no  light  in  them  ?  would  you  not  ra- 
 ther have  writcendark  arguments?  and  queftionable  conie- 
 qrences  ?  Co  long,  as  they  be  arguments ,  &c  clear  coniequen- 
 ces  and  unqueftionable,  may  they  not  be  imployed  in  hold- 
 ing up,  if  not  in  building  up  lomethings  concerning  the  wor- 
 (hipoiGod  ?  and  are  thefe,  or  the  building  withthefe,  con- 
 trary to  Command  givea  by  Mofes  and  Solomon  > 
 
 4.  But  wherefore  is  this  your  5d*.  Quaere  ?  for  who  of  us  do 
 fo,and  what  things  concerning  the  worfhip  oi  God  in  the 
 Law  given  unto  xkizjews  are  built  up(by  us)  with  arguments 
 and  dark  queftionable  confequences  contrary  to  Command 
 given  by  Mofesy  or  Solomon* 
 
 From  your  6th.  quscre  1  return,  and  make  thefc  quaeres  un- 
 to you. 
 
 U  What  a  queftion  is  this,  whether  we  under  the  Gofpel 
 have  more  power  to  build  Chrift  a  fpiriual  houfe  by  argu- 
 ments and  confequences  than  the  Jews-  had  their  temporal 
 and  typical  houfes  under  the  Law,  contrary  to  command  gi- 
 ven fprth  at  firftS  when  as  neither  we  nor  they  have  any 
 power  to  build  the  on<y)r  other  t  is  there  more,or  lefle  in  no- 
 power*  Is  not  Chrift  himielf  called,  be,  who  hath  buikfcd- 
 the  houfe,  which  is  (piritual#  are  not  We  under  the  Go{peI 
 and  the  Jews  alfo?both  firft  andlaft  (who  believe  in  Chrift* 
 as  livery  ftones  built  up  a  spiritual  houfe  by  him,  who  built  all. 
 things,  even  God,  as  it  is  Heb^^.^nd  4,  and  1  Tet.2.5. 
 
 z.  V  Vhat  do  you  mean  by  Chrifts  fpintual  houfe/  is  it 
 not  tiis. Church  invifibie,  and  tiio  fakhfyli-onely*  what  dot 
 you  therefore  talk  of.  Arguments  and  confequences  herr, 
 when  Sr  J?<*/*/  faith,  we  arelfudt  upon  the  found*****-  of  the  Apo- 
 Jilts  a/id  Prophets ,  JejtuCkrift  himfelf  ke'wg  the  chief  corner  fione^ 
 in  w,hofti9a,Kowe*rcbfvlded  together  for  an-  habitation  of  God 
 through  the  jpirit,Eiphel,2.2o,2i^i2, 
 
 £  What  were  the  Jews  Temporal  aixi  Typical  ho  fes  ? 
 do  you  mean  their  Boothes  and  Tabernacles,  in  which  they 
 dwelt  after  they  came  out  oi  Egypt*  If  lo>how  were  they  Ty- 
 pical, as  well  as  Temporal  3  and  had  not  the  Jews  power  to 
 build  them,  when  as  they  built  them  i  and  is  this  power  con- 
 tra- 
 
gutrts  to  the  qu&rifi  out  of  bis  quires,  *  x 
 
 trary  to  the  command  given  forth  at  firft?  when  as  they  had 
 a  command  given  them  at  the  firft  to  build  them, and  to  im- 
 ploy  then*  power  that  way  ? 
 
 Or  do  you  mean  by  the  Jews  Temporal  and  Typical  hou- 
 fes,  their  Temple,  and  their  Synagogues  *  If  fo ,  then  tell 
 me  what,  and  where  was  the  Command  to  the  contrary  gi- 
 ven out  at  firft,  that  they  could  not  build  fuch  houfes ;  I  ask 
 where  given  out  at  firft,  as  yon  fay,  and  in  which  of  the 
 books  ot  Mofes  do  you  read  of  Synagogues ,  or  the  Tern* 
 pie? 
 
 4.  But  wherefore  alfo  is  this  your  6*\  qrsere*  for  who  of 
 us  take  power  to  our  felves  to  build  Chrifts  fpiritual  houfe 
 under  the  Gofpel  by  arguments  and  confequ«nces  contrary 
 to  command  given  for  them  at  firft,  or  laft  t 
 
 From  your  7th,  quarre  I  return,  and  make  thefe  qr  seres  un- 
 to you. 
 
 1 .  Whether  you  do  not  rather  mean,  accepted  of  God, 
 than  exceptedjor  what  is  your  meaning, it  being  a  word  I 
 underftand  not,  nor  ever  read  * 
 
 a*  If  fo  you  mean,  as  I  believe  you  do,  then  whether  do 
 you  mean  accepted  of  God,  aspart,or  matter  of  his  worfhip,. 
 which  is  performed  by  man  in  the  worfhip  of  God,  without 
 a  plain  word  to  warrant  the  fame,  or  accepted  as  a  decorum, 
 or  order  which  is  by  man  performed,  in  the  fame  worfhip, 
 for  the  better  ftirring  up  of  mans  devotion,  anoT  adorning  of 
 Godsferrice* 
 
 3.  May  he  not  do  it  upon  that  aforementioned  account, 
 without  a  plain  warrant  from  the  word ,  when  as*  the  word 
 is  not  fo  particular  as  to  every  gefture,  and  babite,  and  other 
 circumftances  in  the  worfhip  of  God  *  is  k  not  enough ,  that 
 we  have  for  fuch  our  performances  in  the  worfhip  of  God, 
 that  General  and  inclufive  word  and  warrant,  which  is  gi- 
 ven us,  1  £V.r  4.40.  Let  all things  be  done  decently  and  in  crdert' 
 hath  not  God  left  fome  fuch  things ,  to  the  prudence  &piety 
 of  the  Guides  and  Governours  of  his  people,  according  to 
 that  I  CVr.ii,  34,  And  the  reft  will  J  fet  in  order  when  J 
 cwie? 
 
 4*  But  wherefore  alfo  is  this  your  7th.  qusere ?  for  who  of 
 ms,  and  in  whatpra&ife$,do  we  perform  any  thing  in  the 
 
 H.  3  worr 
 
5  2  Qu*  res  to  the  quart  ft  out  of  his  qums. 
 
 worihip,  (as  the  worfhip  of  God)  without  a  plain  word  and 
 warrant  of  God?  . 
 
 From  your  8th.  qusre  I  return  and  make  thefe  quxres  un- 
 to you. 
 
 It  is  true ,  you  here  name  and  bring  in  6.  particular  pra- 
 ctices of  ours  (To  you  call  them)  as  fo  many  inftances,  for 
 which  you  pretend  we  have  no  word,  or  warrant  from  God, 
 no  Command,  or  Example  from  Chrift,or  his  Apoftles :  but 
 this  is  very  abruptly,  diforderly,  and  amethodically  done  to 
 bring  in  (uch,  before  you  have  done  with  thele,  and  finilhed 
 your  Quakes  about  the  commands  and  words  of  Chrift  and 
 his  Apoftles.  I  ihall  therefore  proceed  according  to  my  bet- 
 ter ordering  and  methodizing  of  you  $nd  your  matters,  and 
 having  difpatched  the  7.  Quaeres  of  your  firft  multitude ,  or 
 number,  as  I  called  them  for  diftin&ion  fake ,  I  ihall  go  for- 
 ward unto  the  8th. Quaere  of  the  fecond  number ,  or  multi- 
 titude,  and  the  reft,  which  are  of  the  fame  matter  and  con- 
 cernment with  the  firft  7.  namely  about  the  Commands  and 
 Examples,the  word  and  warrant  of  Chrift  and  his  Apoftles, 
 deferring  your  fix  inftances  uncill  the  end  of  thefe.  1  fay 
 therefore  again,  that 
 
 From  your  Sth#  Quxre,  I  return ,  and  make  to  you  thefe 
 Quaeres. 
 
 1.  Whereas  you  Quaere,  whether  -it  is  not  bur  duty  to 
 walk  in  exa£r  obedience  to  all  the  Commands  of  Chrift,  do 
 you  mean  moral,Ceremonial,Judicial  Commands  of  Chrift? 
 For  are  not  all  thefe  the  Commands,  and  are  not  thefe  all.the 
 Command*  of  Chrift  ? 
 
 3.  Are  we  not  delivered  from  the  Law, as  a  Covenant  of 
 righteoufneffe ,  feeing  Chrift  #  the  end  tf  the  Law  for  rightc- 
 ojtfitejfe  to  every  one  that  bel'teveth^  Rom.10.4,  which  is  there-, 
 fore  termed  the  Law  of  faith,  Rom.  3.^7.  • 
 
 3.  Though  it  be  our  duty  ftilltowalk  in  obedience  of  the 
 moral  Law,  yet  arc  we  not  delivered  from  the  Rigour  of  it. 
 one  part  whereof  is  perfect  and  cxacl:  obedience  to  all  of  it, 
 or  upon  the  iail  thereof,  death  and  condemnation  ? 
 
 4.  Is  not  our  exaft  obedience  rather  onr  fincere  willing- 
 neffe,or  ready  indeavour  to  do  it, (o  that  it  may  better  be  cal- 
 led a  limping,  or  halting,  than  a  walking  > 
 
 5.  Why 
 
Qutres  to  the  qumftom  of  his  qftares,  5  $ 
 
 :  5.  Why  do  you  poft  over  your  bufinefls*  (for  I  think  you 
 were  in  hali  when  you  wrote  this?)  for  doth  not  the  Pro- 
 phet E&ekj-el  fycikoi Manajfes building  Altars  to  5^/ in  the 
 houfe  ot  the  Lord,  and  Altars  for  all  the  Hoft  of  heaven  in 
 the  two  Courts  of  the  houfe  of  the  Lord  ?  the  which  though 
 it  were  the  invention  of  Mari,or  Manajj'es^  yet  plain  Idolatry 
 was  the  poft  8c  thte  (h  old  there  meant,fct  up,&  by,8c  brought 
 in  to  the  true  worihip  of  God.  And  now,  how  will  you  be 
 able  to  (hew  thofe  inventions  of  men  yon  mean  are  any  piece 
 of  this  pony any  part  of  Idolatry  let  by  the  worfhip  of  God* 
 which'are  onefy  for  the  fetting  of  it  out,  comely,  and  in  or- 
 der, not  implying  any  weaknefle,  or  deficiency  therein?  or 
 added  for  any  fupportingVot  upholding  of  the  frame,  asutu- 
 ally  is,  when  a  poft  is  fet  by  a  poft?  .  ■  . . 
 
 6*  Andlaftly,  why  do  you  write, fetting  our  pofts by  Gods 
 pofts,  when  the  Lord  himfelf  by  the  Prophet  (aith ,  fitting 
 tbenr'^ofi%y  my  pofts}  h  it  becaufe  you  would  fhew  your 
 will  and' skilHn  multiplying  and  exaggerating  the  fins  and 
 inventions  of  men,  arid  making  them  more  than  they  are, 
 more  than  the  Lord  himfelf  makes  them  ?  or  would  the 
 Lord  fhew  'you  your  weaknefle  herein ,  by  iuflering  you  to 
 tall  into  the  fame  fin*  which  you  tax  (though  mjuftiy)  in 
 others,  namely  the  adding  to  the  word  which  is  done  alfo,, 
 if  you  add  bdt  one  Letter  ?  and  if  yoivfay^s  it  not  a  little  Oney 
 to  add-but  a  Letter ,  I  could  tell  you,  that  adding  to  ,or  lea- 
 ving out  of  one  Letter,  yea, a  very  Accent  in  one  word, 
 raifed,  and  brought  into  the  Church  of  God,great  divifions, 
 ^ea,  ertdurs and 'Here'fies,^ which  words  If  hall  not  here  fet 
 down,  beeaufe  they  are  Greek,- and  yon  c&kti&t  abide,  be* 
 caiife  you  cannot  under  ftand  fuch  Humane  and  Uni verfity, 
 cither  Artsyor  LanguagesJ)  yea,more ,  as  you  add  a  Letter 
 to  the  one  of  the  words  ,ib  you  take  away  a  Letter  from  the 
 other  of  the  words,  for  Where  God  faich  po'ft\  in  the  lingu- 
 lar, there  you.  write  pofts,  in  the  plural  Number^  again,. 
 Where  God  faith  pofts  in  the  plural*  there  yon  write  poft  in 
 the  Angular;-;  lookintO  the  Text,  and  fee  if  it  be  not  fo ;  I 
 believe  ^ou  alluded  to  it  >  though  you  cited  it  not  .-and  if 
 this  be  not  to  add  to  the  word,  and  to  take  from  it,  I  amiru^ 
 ftaken,  and  have  mifadded :  for  it  addetluo  the  fence  in  the 
 
 one,, 
 
■   ■       ■  '  I— ■  '    "  '■     '■    '  — -"■" ■  ■ 
 
 54  Quires  to  the  qudrifi  out  of  his  quxres. 
 
 one,  and  taketh  from  the  fence  of  the  word,  in  the  other  : 
 For  whereas  God  mentioneth  ,  their  poft  ?  (and  fo ,  their 
 threlhold)  in  the  lingular,  he  meant  that  if  it  were  but  one 
 piece,  or  a£t  of  ldolatty,or  (it  you  will)  one  humane  inventi- 
 on added  unto  his  worftiip ,  it  was  a  haynous  and  finfull 
 thing ;  you  by  adding  and  faying*  there,pofts,in  the  plural, 
 fcem  to  make  it  but  Co,  if  they  be  many  pieces  and  a&s  of 
 Idolatry,  and  many  humane  inventions :  And  again ,  where- 
 as God  mentioneth,  his  pofts,  (and  fo  his  threftiolds)  in  the 
 plural,  and  meant,  that  to  none  of  all  the  parts  and  a£ts  of 
 Lis  worlhip,  is  any  humane  invent  ion,or  Idolatrous  fcrvicc 
 to  be  added  and  fee  by,  you  by  taking  away,  and  laying, 
 there,polt,  in  the  lingular,  feem  to  imply  as  if  it  were,  onely, 
 not  to  be  done,  in  tome  one  lingular  part*  or  ad  oi  his  wor- 
 fhip:  but  I  leave  this  to  you  to  poft  of  this  matter  as  well  as 
 you  can.  AncH  (hall  make  work  indeed  for  you  (and  for 
 myfelftoo)  if  thus  I  proceed.  I  may  be  briefer  in  the  next, 
 becaule  I  have  Ipoken  of  the  li  bftancc  of  it  before  ,  and  your 
 felf  have  returned  and  made  aniwer  to  this^usere,  in  the 
 i»pagc. 
 
 From  your  9.  q^are  I  return,  and  make  you  a  few  quaeres : 
 Whereas  you  write  that  you  and  we  arc  boi  nd  to  feparate 
 from  thole  that  feparate  themlelves  from  the  wayes,  pra- 
 ctices, ordinances,  and  commands  of  the  Lordjefus  and  his 
 A  pottles,  I  ask  you  (hlencing  here,  what  we  are  bound  to) 
 whether  you  Ipake  the  truth  of  your  f elf, when  in  the  t.  page 
 of  your  Letter,  you  faid  it  twice,  that  you  do  feparate  your 
 felvesfrom  the  corrupt  pra&ifes  of  our  Church ;  and  again, 
 we  feparate  but  from  the  corruption*  of  your  Church  ^  did 
 you  there,  all  what  you  were  bound  to?  then  are  you  not 
 oound  (as  you  lay  hete)  to  feparate  from  them  (1 .  their  per- 
 fons  and  fociety)  who  feparate  themfelves  from  the  wayes 
 and  Commands  of  JeiusChriir.  And  if  you  be  bound  to 
 feparate  your  felf  from  fuch  their  perfons,  tnen  you  have  not 
 hitheno  done  what  you  ought,  as  who  have  fcparated  your 
 felf  but  from  their  praitiles  as  there  you  affirm'd  ? 
 
 a.  Why  do  you  ule  fuch  a  phraCe,  of  feparating  your  felf 
 from  fuch  as  feparate  themfelves  from  the  wayes,  pra&iles, 
 ordinances,  and  commands  of  Chriit  and  the  Apoitles ,   as 
 
 they 
 
Jgftdres  to  the  qu&rift  em  of  his  quires.  5  5 
 
 they  lye  written  in  the  word  of  God  ?  what,  is  it  to  tell  us  of 
 three  fort--  of  feparates  ?  1 .  one,  who  feparates  but  from  the 
 corruptions  of  our  Church ;  a  2d.  who  feparates  from  the  ve- 
 ry perfons  that  are  corrupt;  a  3d* who  feparates  from  the 
 wayes,ordinanccs,pra£hfes,and  commands  of  Chrift?  which 
 of  all  three  are  you  ?  which  is  beft  ?  in  the  fir  ft  page  of  the 
 Letter  mentioned,  you  are  the  firft,  and  there  you  were  beft, 
 if  you  could  have  kept  you  there,  and  we  fhould  joyn  with 
 you,  but  in  this  9^,  quaere  you  incline  to  the  fecond,and  that 
 is  worle,  and  there  we  leave  you  ;  becaufe  Church  nor  Com- 
 mon-wealth can  be  without  a  mixt  fociety  and  converfation 
 of  good  and  bad,  as  I  have  fhewed  :  of  the  third  fort,  who  is 
 not  ?  who  doth  not  feparate  himfclf  from  thefe,  or  fome  of 
 thefe?  we  are  all  fellow  feparates  in  fin,  in  departing  away 
 from  the  Lord,  and  from  his  wayes,  commands,  ©v.  God 
 himfelf  tells  us  fo,  Efai  59.2*  Tour  iniquities  have  fcparated  be- 
 tween you  andyonr  God :  Truely,you  have  here  much  increafed 
 the  number  of  ieparatcs,and  are  you  now  bound  (think  you) 
 to  feparate  from  your  felloW-feparates-1  are  not  you  like- 
 wife  as  well  as  others,  feparate  from  God  by  fin.?  and  (more 
 efpeciallv)  by  this  fin  of  Separating  your  (elf  from  the  waves* 
 prattifes ,  ordinances ,  and  commands  of  Chrift  ?  He  preile 
 you  with  Sx..Panl%  1  Cor. 5. 10.  if  ye  will  feparate  your  feif 
 from  fuch  perfons,  as  feparate  the mfelvcs  from  fuch  wayes, 
 then  mtift  yon  needs  go  out  of thevForld^  yea,  and  out  of  your 
 felf,  and  be  feparate  from  both,  you  muft  go  up  to  the 
 new  world,whither  no  unclean  perfon>  or  thiogcometh  and 
 dwelled!.  You  muft  defireto  bediiToivcd,and  to  be  with 
 Chrift,  and  the  Saints  in  Heaven. 
 
 3.  VVherefore,  and  to  what  end  are  thefe  yorr  twolaft, 
 as  the  8.  quaeres  ?  for  who  of  us,  and  wherein  do  we  fet  our 
 poft  by  the  Lords  pofts ;  *>.mingle  Idolatry ,  or  the  icvenci- 
 ons  of  men,  with  Gods  worfhip,  as  a  part,  fupporc,  ?.r  lupply 
 of  it,  as  is  the  Prophets  meaning?  and  the  9th.  for  who  a- 
 mongftusdenieththatwe  are  bound  to  feparate  from  the 
 wicked  pradifes  of  men  ?  yea ,  from  the  wicked  pei-fons 
 themfelves  (who  feparate  from  the  wayes,  ordinances ,  and 
 commands  of  God)  fo  far  forth  as  they  may  be  dangerous 
 to  our  faith  and  others,  and  with  fcandal ;  and  when  k  is 
 
 I  not 
 
5  6  gn&res  to  the  qu&rifl  out  of  his  quires. 
 
 not  a  woiull  ncceflicy  for  us  to  converic  with  them,  as  David 
 complained,  Woe  to  me  that  I  am  confira':ned  to  drvellin  McLecb, 
 And  to  have  mj  habitation  in  the  Tents  of  Kedar,  Pfal,  i  j  o.  5.  it 
 was  bis  wofull  necefliiy ;  it  was  not  an  unlawfull  iniquity  ,  ic 
 might  grieve  his  heart,  but  it  did  no:  prick  his  confidence : 
 his  conversation  was  amongft  them ,  but  his  affection  was 
 from  them,  though  prefent  in  body,yec  abfent  in  fpirit.  This 
 is  the  right  feparate? 
 
 From  your  i  oth,  quaere  I  return, and  make  you  alfo  a  few 
 brief  quaeres. 
 
 i .  Though  I  hear  you  make  a  gain  of  the  tenth,  and  your 
 fecond  qusere  of  your  2d,  multitude  ihcwetb,  you  like  it  not: 
 yet'what  advantage  will  you  get  by  this  tenth  qime "  I  tee 
 not  ?  for  praclife  in  Dcttrme,or  YVorfnip,  what  is  that? 
 had  you  not  faid  better  and  briefer,  whether  that  Doctrine, 
 or  Woifhip,  which  hath  not  an  exprefle  word  to  warrant  it, 
 is  to  be  pra&ifed  there  as  you  do,  whether  that  praftife  in 
 Doctrine,  or  Wo:  (hip,  which  hath  ic  not,  is  to  be  pra&ifed? 
 or  rather,  that  point,  or  part  of  Doctrine,  or  Wonhip  ? 
 
 a.  Do  you  mean,  that  it  ic  hath  not  an  exprefle  word ,  it 
 is  not  to  be  pracHed?  why  then  do  you  fay  in  your  14th. 
 quarrc,  that  peopl :  muft  :;or  do  thofe  things  unto  others,  that 
 they  would  net  have  other*  do  to  them,  although  chey  have 
 no  exprefle  word  that  bids  them  the>  (hail  not  do  [of 
 
 3 .  And  why  do  you  add,  though  nev^r  [o  fairly  backt  by 
 reaCon  and  arguments,  ic  is  not  to  be  pra&iled>ani  yet  in 
 in  your  laft  page  of  your  fecona  fhcet,  you  pray  me  (.0  an- 
 fwer  you  by  plain  Scripture  ,  or  by  Arguments  proved 
 thence  ? 
 
 4.  I>  not  the  Scripture  it  felf  back:  with  reafons  and,  ar- 
 guments,and  have  not  the  Saints  alwayesufed  them,  how 
 c He  Would  Job  fill  his  month  with  arguments  ,Job  23.  4.  and 
 why  did  P^»/,ashi^  manner  was  go  into  the  Synagogue, 
 and  three. Sabbath dayes  reafonwith  the  Jews  out  oithc 
 Scriptures?  the  point  of  Doctrine  in Ditbure was, whether 
 Jefti  ,  whom  Paul  preached  was  the  Chrift,or  McfTias  ?  and 
 the  point  (I  will  not  fay  as  you,  the  pracl  Ce  in  Do51rinc  and 
 wo r (hip)  of  Worfhip  in  queftion  was,  whether  the  u  .known 
 God  whom  the  Athenians  worfhipped,  Were  the  due  God  ? 
 
 St.  Paid 
 
Qu&res  td  the  quArift  mt  of  his  quxres.  5  7 
 
 St. Paul  had  no  expreiTe  word  ,  no  politive  Text  for  cither 
 that  affirmed  the  one,  &:  denied  the  other  in  fo  many  Words 
 and  tollable?,  yet  he  rcafoned, and  argued  out  of  the  Scrip- 
 tures for  the  one,  and  againft  the  others  nay,  our  Saviour 
 (Thrift  himfelf  having  to  do  with  the  Saddncesy  who  allowed 
 onely  the  $♦  books  oiMofes,  and  being  put  to  them  to  prove 
 the  Refnrrection  from  the  dead,  which  they  denied,holding 
 no  Ipirit  exifting  feparate  from  the  body  >  but  that  at  death 
 the  Souls  of  men  expired,&  were  utterly  extinguished,  back'c 
 it,  (to  ufe  your  words)  fairly  by  a  reafon ,  and  argument, 
 (when  there  was  no  expreffc  word  for  it  in  thofe  books)  ta- 
 ken out  of  thofe  words,  Exod.3 .4.  J  am  the  God  of  Abraham, 
 ofl(a.a,C)rtndof  Jacob  ••  Now  faith  ChrihS  God  is  not  the  God  of 
 the  dead,  *.<%  of  things  not  extant, or  not  bein^  in  nature  ,  but 
 of  the  livtng :  but  God  is  the  God  of  Abraham,  Ifaac^nd  Ja- 
 cob  }  Therefore  Abraham ,  Ifaac  ,  and  Jacob  ,  do  tmely  and 
 really  cxift :  Therefore  their  fouls,  or  their  bodies  were  not 
 utterly  cxtinguiGYt,  or  annihilated  in  nature,  as  the  S adduces 
 held  :  Therefore  there  mud  be  a  Refurre&ion. 
 
 5.  It  is  not  ( I  fuppole)  any  other  reafon ,  or  Argument 
 you  mean,  is  it?  than  what  lies  hid,  and  fecret  in  the  bowels 
 ot  the  word,  to  which,  in  pra&ife  of  Doctrine ,  or  Worlhip, 
 youoppofe  an  exprefl'e  word  ?  and  you  mean  Right,  Rca- 
 ton,and  Argument,  do  you  not*  when  you  fay,  though  fair- 
 ly backt  with  it  ?  and  if  fuch  reafon  fairly  back^  any  point  of 
 Do£trine,or  Worfhip,  and  fairly  carry  it  unto  the  Scripture, 
 or  fairly  bring  it  out,  is  it  not  as  good  and  practicable ,  as 
 if  the  Scriptures  bellied  it,  and  great  of  fuch  points  of  Doctrine 
 and  Worlhip,  delivered  it  fell  of  (uch  ?  mifkke  me  not,right 
 reafon  is  as  a  Bucket  that  goeth  to  the  Well  that  is  deep,  to 
 draw  up  water  out'of  it :  an  exprefle  word,  is  the  WeJMpring 
 that  floweth,  and  runneth  of  it  felf,  to  every  ones  view.  And 
 - 1  know  not  yet  to  the  contrary,  but  that  an  impiicite  word, 
 where  there  is  no  expreflejor  a  Text,  where  fuch  a  Doctrine 
 or  Worlhip  is  virtually  included,  (if  there  be  not  any  other, 
 where  the  fame  is  actually,  or  verbally  contained)  may  be 
 by  right  reafon  prctfed  and  urged : 
 
 But  it  is  no  marvel  you  flight  reafon  and  arguments,  who 
 are  out  of  Charity*  with  the  Schools  and  Univerhtes. 
 
 I  2  Lafln 
 
5  3  ^udres  to  the  quxrlfl  out  of  his  qutres. 
 
 Laftly,  wherefore ,  and  to  what  end  is  mis  your  loth. 
 Qusre?  and  who  of  us,  and  wherein  do  weprac~tife  in  Do- 
 ctrine, or  Worfhip,  baekt  onely  tairly  with  reafon  and  argu- 
 ments ,  without  a  word  to  warrant  us,  J  mean  an  exprelle 
 word  ,  if  there  be  any,  or  an  inclufive ,  or  implicite  word, 
 which  is  allowable? and  diffident,  tor  the  Sons  and  Daugh- 
 ters of  men,  which  mi>ft  give  an  account  of  all  their  actions 
 to  the  fearcher  of  hearts  and  vcinsy&c,  as  you  conclude  your 
 Quarre. 
 
 From  your  z  i^h.  and  i  ^h.  Qusere  I  return  not  >  nor  make 
 any  Quaere  to  you,  becaufe  thefe  are  about  baptifme,  as  aifo 
 is  your  3d.  Qrnrre,  and  fo  being  one  of  your  particular  in- 
 ftanccs  againft  me,  in  which  you  require  the  command  of 
 Chrift,  and  the  example  of  the  Apoftles,  I  (hall  refcrve  this 
 untill  I  come  to  the  reft,  and  fo  handle  them  in  their  right 
 and  proper  place ,  as  I  have  ordered  your  matters. 
 
 And  therefore  I  proceed  unto  the  1 2*h,  and  14th.  Quaeres, 
 that  are  about  the  lame  general  iubjett  fpoken  to  before, 
 namely  the  Commands  and  Examples  of  Chrift  and  his  A- 
 poftles. 
 
 From  your  1  ath.  Quaere  I  do  return,&:  make  thefe  Quarres: 
 But  1  will  rirft  touch  a  little  upon  the  14^.  and  la  ft  quaere, 
 that  fofrom  this  i^th.  I  may  the  better  make  a  digreffioii  un- 
 to the  Doctrine  of  the  Commands  and  Examples  ot  Cnrift 
 and  his  Apoltles?  which  you  mention  in  the  1  id\  again,as  in 
 molt  of  your  former  quaeres. 
 
 From  the  14th.  I  make  this  quaere  to  you ,  why  you  make 
 a  quaere  of  that ,  which  all  men,  any  thing  skilled  in  Divine 
 matters,  hold  for  an  unqueftionable ,  and  unquaerable  Rule  ? 
 is  ic  to  (hew  your  unfetlcd  and  fcrupulous  feeker— nclle  ?  who 
 ever  doubted ,  whether  a  plain  Command  in  Scripture  doth 
 not  (for  its  time)  bar  any  perfon  from  the  pra£ti(ing  of  any 
 thing  to  the  contrary,  although  he  hath  no  expreffe  word 
 that  bids  him  he  fhall  not  do  the  contrary?  But  why  put  you 
 in  {for  its  time?)  do  you  not  fay  in  the  1 2th.  quaere ,  that  the 
 Commands  oi  Chrift  are  cvcrlafting,  unto  the  worlds  end, 
 2  1  d  fo  fo:  a  11  time,  and  is  this,  it's  time  ?  you  are  a  very  good 
 time-fewer,  and  obferver :  And  what  need  here  thofe  other 
 words,  though  he  hath  no  exprelle  word  ?  Time  was,  and 
 
 that 
 
Quires  to  the  qutrift  cut  of  bis  quires,  5  9 
 
 that  awhile  ago  with  you>  when  an  exprefle  word  mutt  be 
 had,  or  no  doing ,  as  I  noted  in  your  1  oth.  qusere ;  I  fee  the 
 longer  you  live,  trie  wifer  you  grow,  to  let  go  thefe  expre(ie 
 words. 
 
 But  you  are  not  much  beyond  Agri^tCs  almoft ;  you  are 
 but  yet  the  half  way  of  truth  and  rule  ;  for  doth  not  aifo  eve- 
 ry plain  Scripture,  that  is  Negative,  debarring  any  perfon 
 from  the  pra£tifing  of  any  thing,  enjoyn  him  alio  to  do  the 
 contrary,  though  there  be  no  exprefle  word  that  biddeth 
 him  to  do  fo  ?  This  is  the  Rule  in  general ,  and  full,  f  for  you 
 have  given  me  leave  ro  inform  you  where  you  are  not  in  iuii 
 form. 
 
 That  in  Scripture  Commands  (both  of  Law  and  Gofpel) 
 there  is  to  be  underftood,  and  made  an  Antithefis :  (I  know 
 not  how  you  will  do  to  underfland  the  word,  for  want  of 
 fome  Univeifity  learning,  and  skill  m  language>and  I  know 
 not  well  how  to  fpeak  it  in  plain  Engli[h  for  you,unlc{Ie  it  be) 
 or  contra,  pofition :  as  thus,  where  there  is  an  exprelle  affirma- 
 tive, commanding  (omethwg  to  be  donc,there  is  meant,and 
 to  be  added  the  Negative  forbidding  the  contrary ,  and  fo 
 of  the  other  fide*  where  there  is  a  Negative  precept  forbid- 
 ding expreily  any  thing,  there  the  affirmative  of  it  is  meant 
 and  to  be  added?  bidding  the  contrary.  And  I  will  give  you 
 thsieafonof  ic  for  your  fuller  information,  which  is  this: 
 becaufc  tne  ufe  of  the  Law  i;  twofold,  1.  to  (hew  fin.  2.  to 
 d  a  u.t  to  a  new  life  •  Therefore  to  every  fin  forbidden  in  the 
 Law,  the  oppofke  vertues  are  to  be  added }  and  aga:n,to  eve- 
 ry vertue  commanded,  the  oppofite  fins  are  to  be  added. 
 
 Again,  as  you  did  but  half  it  in  your  Rule ;  fo  you  do  but 
 halt  it  in  your  Example,  or  Text,  you  would  declare  it  by 
 Matht-j.il.  Cnrift  there  bids  the  people  that  they  fhould  do 
 the  fame  things  toothers,  that  they  would  have  others  do 
 unto  them.  I  confefle  this,  according  to  the  aforefaid  Rule, 
 doth  enjoyn  them  tharthey  (hall  not  do  thole  things  unto 
 others,  that  they  would  not  have  others  do  unto  themfelves ; 
 but  this  I  except  to,  which  you  add,aithough  there  is  no  fuch 
 word  in  Scripture  that  bids  them  they  fhall  not  do  to  other?, 
 what  they  would  not  have  others  do  to  them ;  for  look  hue 
 unto  the  1 .  verfe  of  the  fame  Chapter,  and  is  there  not  a 
 
 I  3  word, 
 
6  o  gutres  to  the  quArtji  cut  of  his  quires \ 
 
 word;  yea,  an  exprefle  word  for  the  lame  Negative  y  Judge 
 net-,  that  ye  be  not  judged :  So  this  was  n©  tit  example  >  or  in- 
 fiance  to  your  Rule. 
 
 And  for  the  other,  John  14.1$.  wherein  you  fay  Chrift  Je- 
 fus  doth  not  {ay  unto  his  Difciples,.  if  you  love  me ,  do  no- 
 thing contrary  to  my  Commandment,  but  but  if  you  love  me 
 keep  my  (Commandments^  doth  not  out  Saviour  in  faying  the 
 latter  which  is  Affirmative,  doth  he  not  forbid  the  former 
 which  is  Negative,accordingtothe  Rule  ?  and  bcfides,there 
 is  an  exprefle  word  for  the  one  as  well  as  the  other,  which  is 
 contrary,  or  beyond  to  your  expreffion ,  although  there  be 
 none  for  the  Negative  :  tor  do  not  all  trie  Commands  of 
 Chrift  in  the  fecond  Table,  and  tome  oi  the  firft  Table  run 
 in  the  Negative? 
 
 Remember  I  pray, this,  both  your  half  and  my  whole 
 Rule,  becaufe  there  may  be  ( afterwards)  fome  ufc  made  of 
 it ;  onely  now,  becaufe  here  is  a  fit  place,  I  will  acquaint  you 
 with  another  Rule  of  our  Univeriity  Divinity  (which  I 
 believe  you  may  fcarce  have  heard  of  in  your  Countrey- 
 houfe)  and  it  is  both  an  old,  and  a  Golden  Rule :  That  af- 
 firmative precepts  of  Chrift  do  alwayes  binde,but  not  to,or 
 for  alwayes :  but  Negative  precepts  do  binde  alwayes ,  and 
 to,  or  for  alwayes.  For  (to  make  it  plain  for  you)  you  ought 
 alwayes  to  avoid  the  evil,'  which  is  forbidden  in  the  Nega- 
 tive Commands  of  Chrift,  and  there  is  no  time,  or  place, 
 where,  or  when  you  may  doit :  and  again,  you  are  alwayes 
 bound  to  perform  the  good  which  is  enjoyned  in  the  Affir- 
 mative Commands,  but  not  to  perform  them  alwayes,  buc 
 onely  when  there  is  due  time  and  place ;  you  may  inftance 
 on  either  fide,  and  finde  both  true,  r 
 
 For  I  am  in  haft  to  come  to  your  12th.  Quaere ,  which  to 
 me,  in  my  order  fhall  be  the  iaft. 
 
 And  here,to  pafTe  by  your  jumbling,  and  (it  may  be)  jug- 
 ling  together  the  Commands  and  Examples  of  Chrift  and 
 his  Apoftles,  and  alfo  my  queftioning  and  qiwrclling  ( I  will 
 not  fay)  quarrelling  with  you  about  the  fame>I  will  onely  ask 
 you  fome  few  things. 
 
 1.  Do  you  enquire  of  all  the  Commands' of  Chrift?  and 
 all  the  Command*  of  the  Apoftles? 
 
 2.  Do 
 
Commands  apd Laws  of  Christ.  6 1 
 
 2.  Do  you  enquire  of  all  the  Examples  of  (Thrift ,  and  all 
 the  Examples  ot  the  Apoftles  ? 
 
 3.  Whether  they  be  hfting  untillthe  fecond  coming  of 
 Chrift,  and  the  worlds  end  ? 
 
 4.  Whether  they  be  of  as  great  force  to  u?,  as  to  thole  to 
 whom  firft  they  were  given. 
 
 5.  And  if  any  are  not  fo  long  lading,  wh'ch  are  they  > 
 
 6.  And  if  all  be  fo,  why  they  are  not  all  pra&ifed  as  they 
 ought  to  be  s  and  what  excufe  ftiall  we  make  at  the  great  day 
 for  not  obeying  of  them  ? 
 
 And  fo  there  isnow  an  end  of  your  fo  often,  and  vain  in- 
 culcating) and  repeating  of  this  fame  matter,  of  the  Com- 
 mands and  Examples  ot  Chrift  and  the  Apoftles  ?  to  what 
 end  and  purpofe  the  Lord  knoweth,  for  you  fet  down  none; 
 and  what  pofitive,  and  refolving  application  will  come  forth 
 outofyourinquiiitivc,and  queltioning  Do£trine ,  we  fhall 
 hear  (I  fuppole)  at  laft  :  In  the  mean  time  I  willexpreile  my 
 {elf,  and  inform  you  as  followeth. 
 
 Seft,  III.     Of  the  Commands  and  Laws 
 of  Qbrifi. 
 
 IT  is  moft  true,  that  the  LordJ-s  our  Judge^the  Lord  is  our 
 Law-giver  ^  the  Lord  is  our  King^  he  willfavey  as  in  fo  many, 
 and  the  very  fame  words  the  Prophet  faith*  ifiti  33.22.  by, 
 Lord,ufuaily  in  Scripture,is  meant  Chrift  the  Lord.  The 
 fame  Prophet  doth  parcicularife  him ,  Ifai  9.  6.  and  j.towa 
 fchilde  is  borny  to  us  a  Son  is  given ,  and  the  government  is  upon  bis. 
 jhou!dersybejhaH  be  called  wonderfully  CouttfellouryAiid  of  the  .>n- 
 creafe  of  his  government  there  fhall  be  no  endy  upon  the  Throne  of 
 David,  and  uponhis  K'/ngdomyto  orderyandto  eflablifh  it  with 
 Jufiice  &'y/.dgementy  henceforth  and  for  ever.  And  to  make  this 
 powerfull  andabioii!te,the  Apoftle  accordeth  with  the  P  o- 
 phet,  7<*7#.4«i l.lhereis  one  Law -giver  y  who  is  ahleto  fave  and 
 deftrojy  and>  the  Law  it  was  ordained  by  Angels  in  the  hand  of  a 
 Mediatour ,  which  om  Mediatour  *t  wixt  (Jod  and  man  is  the 
 
 man 
 
6 1  Chrifi  Commander  and  Law- giver \ 
 
 mmChnft  Jefus,  who  is  alfo  the  Media  tour  of  the  better,  and 
 new  Law,  and  Covenant  ^eftabtifhed  upon  better  promt fes  than 
 the  old,  as  £*/. 3. 1 9.   1  7>w.2.5.and#>£.8.6« 
 
 NowasChrift  the  Lord,  is  the  onely  Sovcraign  and  Sti- 
 pream  Commander  and  Law- giver?  fo  he  and  his  Laws  are 
 onely  able  tofave  and  to  deftroy ,  body  and  foul  :fo  that  we 
 need  not  fear  them,  as  to  the  point  of  falvation  h  who  can, 
 and  their  Laws,  kill  the  body  onely ,  but  we  mnft  fear  bimt 
 who  candefiroj  both  body  and  foul  in  Hell^  Math.  1  o.  2  8t  And 
 why  ?  BecauLc  ^  which  al(o  floweth  from  the  former)  the 
 Commands  $t  Lawsof  Chrift  the  Lord,  are  the  onely  bands 
 of  Confcience  that  are,  and  can  be  impofed  upon  us  With  a 
 tye  of  necefficy,  both  of  obedience,  or  forbearance,  and  that 
 under  the  guilt  of  fin  and  high  Treafoa  against  his  Majeflty ; 
 and  under  the  pain  of  death,  and  eternal  condemnation,  and 
 conhTcation  of  all  into  the  hands  of  his  Juiiice* 
 
 Moreover,  the  Command^  and  Laws  of  Ghrift  the  Lord, 
 arc  to  order  and  iLablifh  Kingdoms  with  juftice  &:  J  idge- 
 ment,andall  Churches  with  Religion  and  his  "Worfliip. 
 (The  Goverment  being  upon  his  fhoulder>  ,and  his  Laws 
 able  to  lave:  )  So  that  they  are  a  Rule  for  all  Laws  of  Ju- 
 ftice and  Judgement  to  be  ordered  and  eftablifhcd  by  ,  and 
 for  all  Laws  of  Religion  and  his  Worfhip?  to  be  regulated 
 and  proportioned  to. 
 
 I  fliall  not  ftand  to  prove  thefe  things;  That  one  Com- 
 mand, Thou  ftialt  not  make  to  thy  felf  any  graven  Image, 
 (for  the  one,)  and  that  often  command,  thou  lhalt  onely  do 
 what  I  command  thee,  (for  the  other,)  do  countermand,  or 
 remand  away  all  Laws  and  conftitutions  in  Kingdoms,  as 
 injuft  and  null,  in  the  Court  of  God  and  his  Law,  which  are 
 not  agreeable  to  it,  and  grounded  there,  and  alfo  all  fcrvice* 
 and  worships  of  God  in  Churches,  which  arc  not  feme  way- 
 confonant  thereto,  or  deducible  there  from. 
 
 The  Lords  will  is  the  fole  Rule  of  his  vvorflv  p  and  Laws: 
 and  thefe  rauft  be  the  fole  Rule  of  our  wills  and  vvorfhip, 
 without  interpofing  any  will-worfliipofourown,or  bring- 
 ing in5  as  a  f upply,  humane  inventions  and  traditions,  or  Di- 
 vine Vifions  and  Revelations,  as  they  arc  called. 
 
 Wherefore  then  have  you  fo  much  and  often  written,  the 
 
 Com. 
 
Of  the  Commxndi  and.  Laws  ofChriji.  6  3 
 
 Commands  ©f  the  Lord,  the  Commands  of  the  Lord  al- 
 moft  in  every  of  20.  Quxres,  even  to  the  drineiTc>or  drought 
 of  your  pen ;  as  they  in  Jeremy  cried,the  Temple  of  the  Lord, 
 the  Temple  of  the  Lord,  even  to  the  hoarcencfle  andftif- 
 nefle  of  their  tongue  ?  we  own  the  Commands  of  the  Lord 
 as  well,  and  as  fully  as  you,  and  are  as  willing  to  obey  them, 
 and  as  ready  to  be  tried  by  themasyou,inrefpe£t  of  our 
 worftup  and  religious  pra£tile?.  You  intended  them,  I  fnp- 
 pole,  as  the  laying  of  fome  ground  and  foundation  againft 
 us,  and  the  Church  of  England f,  with  a  great  dcalof  cla\, 
 mourous  oftentation,  and  boafting  Quaeres,  but  what  have 
 you  built  upon  it  ?  This  man  began  to  build  and  corld  go  no 
 farther.    But  I  proceed  in  my  work. 
 
 The  Commands  of  the  Lord  are  diverfly  diftinguifhed, 
 and  are  of  divers  forts,  and  diftinft  kindes ,  (you  regard  nor 
 diftin&ions ,.  becaufe  you  think  them  a  Lirrime  ot  the  Uni- 
 verfity  Learning,  and  you  better  content  your  felf  with  the 
 rultivity  confufions. 
 
 For  there  are  the  Moral  Commands,the  Ceremonial  Com- 
 mands >  and  the  judicial  CommaridvS  of  the  Lord  Iefus.  The 
 Moral  are  either  natural,  or  pofitive. 
 
 The  Moral  natural  Laws  are  thofe ,  which  the-  Lord  hath 
 impofed  upon  us,  even  all  mankinde,  by  the  very  light  of 
 Nature  and  Law  of  our  Creation ,  requiring  us ,  as  to  love, 
 fear,  and  honour  God,  &c.  fo  not  to  Steal ,  Murder ,  Lye, 
 &c. 
 
 And  for  thefe ,  they  arc  lading  till  the  fecond  coming  of 
 Chrift,  or  the  end  of  the  world  (to  ufe  your  own  phrafes) 
 yea,  they  are  unalterable,  and  eternal  5  as  being  the  immuta- 
 ble, and  immoveable  wifdom,theeveriafting  and  unchange- 
 able Rule  of  the  righteoufneffe  in  God  -•  and  (o. its  true  you 
 add,  that  they  are  in  as  great  force  to  us,  as  to  thofe  unto 
 whom  firft  they  were  given  : nay, Kay  more;  God  never 
 will,  never  doth  difcharge  any  fromthem,  or  difpence  with 
 any,fo  astogive  them  leave,  either  to.dp  an  evil  forbidden, 
 or  not  to  do  a  good  Commanded. 
 
 If  I  (hould  now  put  a  Quuerc  to  you  here,how  it  came  about 
 then,  that  God  commanded  Abraham  to  kill,  or  flay  his  {'on 
 Jfaac  ?  and  the  Ifraelites/^/^  the  Egyptians  y  according  to 
 
 K  the 
 
6^  Oft  he  Commands  and  Laws  of  C  hrift. 
 
 the  word  of  the  Lord,  Ge».z2.i.  Exod.u.%6,  did  not  the 
 Lord  here  difpcnce  with  thefe  ,and  repeal, at  thofe  times 
 two  of  the  great  Moral  Commandments  againft  Theft  and 
 Murder? and  to,  itfeems  ,the  Commands,  Tome  of  them 
 were,  and  if  fome,  in  the  fame  cafe,  all  other  may  be  altered 
 and  changed,  and  therefore  not  evcrlaft  ing  ?  How  you  will 
 anfwer  this,  that  oppofcth  your  i  ith.  Quaere,  I  know  not, but 
 I  will  give  you  my  thoughts  ol  it.    J.  As  for  ■ 
 
 The Ifraelites {poylingoi the <^gyptai?Si\t  was  noa£t  of 
 Health,  or  Robbery ;  this  isthe  taking  away  of  a  thing  from- 
 the  right  owner  againft  his  will.  But  now  thefe  things , 
 which  the  ffrae&tu*  took  from  the  v£g}ptiawywerc  nolonges 
 the  %/Egjjtom* ,  becaufe  the  Suprcam  Lord  had  fiirft  fpoyled 
 them  ol  their  Title  they  had  to  them,  and  affigned  the  fame 
 to  the  Ifraeliteh  as  more  clearly  and  fpecially  is  fet  down, 
 Exoi.ii.  and  fo  here  is  no  difpenfing  On  the  Lords  part ,  no 
 tranfgrefiion  on  their  part,  as  to  the  Commandment.  Be- 
 sides, the  Ifraelites  are  faid  to  have  borrowed  thofe  things  of 
 the  */£gyftiaHsya.nd  the  Lord  gave  the  Ifraelites  favour  in  the 
 tight  ol  the  9/Egj$iians%  fo  that  they  lent  them  what  they  re- 
 quired, now  borrowing  is  no  Mealing,  fay  fome ;  But  for  all 
 tfes,  borrowing^with  no  intention  ever  to  repay,  is  here  cal- 
 led fpouii3g,and  is  nOrbetter  than  ftealing,  and  therefore  the 
 fcrft  anfwer  is  the  bell* 
 
 Nor  did  God  abrogate  that  Law,  (thou  ihalt  do  no  mur- 
 der) by  that  Command  to  Abraham  •  nor  Ihould  ^Abraham 
 have  been  a  breaker  of  it,  or  guilty  of  murdcr,it  he  had  llain 
 Lfaac^s  who  was  authorifed  (I  lay  not,  difpenfed  with)  fo  to 
 do  by  the  Lord,  who  hath  lupream authority  in  the  world, 
 and  may  juftly  as  a  judge,  for  fin  found  in  man  (as  in  -lfaac) 
 take  away  the  lives  of  whom  he  pleafeth  ;  yearasablolute 
 Lord  ,  deffroy  all  things,  that  for  his  wills  fake  he  made, 
 though  there  were  no  fin,  or  fault  ac  all  vhath  not  the  Potter 
 power  of  his  Clay,e£r.  Befides,  this  Command  to  Abraham 
 was  perfonal  for  another  end,  oncly  for  a  Trial  to]  Abraham^ 
 and  for  the  manifeftation  of  hisiaiehyand-  not  intended  for 
 death  to  lfaac. 
 
 And  this  prompts  unto  me  another  diftinttion  about  the 
 Laws  and  Commands  of  the  Lord,  (whichftiil  refclleth  your 
 
 Cpeak- 
 
of  the  Commands  and  Laws  ofChirfi.  6$ 
 
 ing  of  them  Co  indiftin&ly  as  you  do  in  all  your  Quaeres.) 
 Namely,  that  they  mull  be  taken  and  done,  not  al  wayes  ac- 
 cording to  the  Letter  and  words  Cpoken  ,but  according  to 
 the  {cope  and  meaningintended.  (Iamfain  to  decline  the 
 Terms  of  Arc,  Sc  of  the  Learned,  becaufe  of  your  ignorance 
 of,  8c  averfnefle  to  them.)  Like  as  alfo  there  is  a  command 
 of  the  Lord  to  a  young  man  in  OHarl^i  o.  22.  Go  thy  wayfeil 
 whatfoever  that*  baft^axd  give  to  the  foor^and  thou  (bolt  have 
 Ireafwre  in  Heaven,  and  come  fellow  me.  Here  is  a  Command 
 of  the  Lord,  back'c,(to  ufe  your  phrafe)  with  a  promife,and 
 made  a  preparative  to  another  d  uty ;  mi  ft  every  young  man 
 as  your  felf  obferve  this  Commandment  of  the  Lord?  I  trow 
 nay,  becaufe  it  is  not?  nor  the  obedience  thereto  propounded 
 according  to  the  litteral  found  >but  the  inventional  fenfe, 
 namely  to  try  the  fincerity  of  that  young  mans  former  pro- 
 feflion,  and  for  the  conviction  of  him  touching  thole  mif-per- 
 fwafions  and  felf  conceipts,  which  made  him  truftm  himfelf 
 for  righteoufnefle.  For  poverty  to  that  young-man  was  not 
 any  command  of  moral  obedience. 
 
 So  there  the  moral.  Law  natural  you  fee  what  it  is  :  and 
 (uch  are  all  the  Commands  of  the  two  Tables  (that  of  the 
 i.Table(the  Sabath  excepted)  being  (uch  as  are  impofed  up- 
 on man  by  the  very  condition  of  his  nature  and  Creation,thc 
 very  light  of  nature  dictating,  and  requiring  them  of  us ,  ei- 
 ther to  do  what  is  commanded?  or  to  leave  undone  what  is 
 forbidden,  as  before  is  let  down  politive,(o  all  the  Com- 
 mands of  thofe  twoTkles  Ceremonial  and  Judicial  are  fuch. 
 And  truely,  if  a  pofitive  Law  might  not  be  moral,how  could 
 the  determination  of  the  time  for  Gods  vvorfhip  unto  one 
 day  of  (even,  be  poffibly  moral  ?  and  befidcs,it  is  evident  by, 
 and  confonant  unto  the  true  light  of  nature ,  or  natural  rea- 
 fon ,  that  obedience  is  to  be  yielded  unto  all  Gods  pofitive 
 Laws.  Now  thefe  pofitive  Laws  of  God  arc  fo  called,  be- 
 caufe they  were  impofed  after,  and  upon  the  being  in  na- 
 ture, and  they  are  about  the  Sacraments  ,as  Circumcifion 
 the  Pa{Ie-over,Baptifme,  Administrations  of  the  Lords  Sup* 
 per,  and  other  inftuutions ,  which  though  they  are  not  di- 
 ctated by  our  voyce  of  nature  immediately,  yet  mediately 
 they  are.   1 .  If  there  were  no  inftitudon  of  thefe  things  by 
 
 K  2  God, 
 
66  Of  the  Commands  and  Laws  of  Chrifl. 
 
 God,  the  Law  of  nature  would  never  oblige  and  binde  to 
 thefe  immediately,  as  it  doth  to  the  love,  fear ,  and  vvorlhip 
 ot  God,fo  that  if  there  were  no  other  Law,  we  are  bound  to 
 do  them  by  the  Law  of  nature  :  but  notwithstanding,  the 
 Law  oi  nature  bindeth  us  unto  the  former  mediately,  upon 
 prefuppofal,  and  by  the  intervention,  that  our  Lord  Chrift 
 hath  inftituted  and  ordained  them  by  a  pofitive  Law,  to 
 which  we  are  to  be  obedient,  and  that  by  the  light  of  true 
 reafon  and  nature,  as  I  hinted  before. 
 
 Now  thefe  pofitive  Laws  God  may  alter  them  at  his  plea- 
 fure,fo  that  at  one  time  it  may  be  lawfull  to  do  that ,  which 
 was  forbidden  at  another,  as  you  fee  in  Circumciiion ,  and 
 eating  of  meats  unclean,  Sacrifices,^,  yea>  and  the  Gover- 
 nors of  Gods  people  and  Church  may  alfo  interpret  what  is 
 doubtfull  in  them?  both  moral,  natural,and  pofitive  b  (but  ac- 
 cording to  Laws.)  But  they  may  not  abrogate,  or  difpenfe 
 with  any  of  thefe  Law0,  no  not  the  pofitive  oneseftablilhed 
 by  God,  concerning  the  ufe  of  Sacraments,  and  things  per- 
 tain'ng  to  Gods  fervice  and  vvorfhip.  And  whereas  it  is 
 objected,  that  Mofes  and  the  people  of  Ifrael  abrogated,  or 
 difpenfed  with  that  pofitive  Law  of  God  5  about  Circumci- 
 fion  for  the  fpace  oi  40,  years,  it  is  eafily  anfwered,  that  was 
 no  total  abrogation,  or  tranfgreffion  of  that  Law,  but  a  tem- 
 porary, and  occafional  forbearance  of  the  execution  thereof, 
 by  reafon  of  the  frequent  and  dayly  removing  of  the  Camp, 
 and  journeying  of  the  people  appointed  of  God  ,  they  could 
 not  attend  that  while  Circumciiion,  as  the  like  may  be  faid 
 forourdifcontinuingand  forbearing  the  Adminiftration  of 
 the  Lords  Supper,  in  moft  places  of  this  Land,  by  reafon  of 
 the  Tumults  of  our  vvars,.d  indentions  ofmindes,and  inter- 
 poiitions  of  Authority  about  the  qualifications  of  the  Com- 
 municants, and  the  neceffity  of prsexamination.  Otherwile 
 none  of  thefe  Commands  of  the  Lord, may  be  trudy  broken, 
 or  tranfgrefied;  no,  not  for  the  efchewing  of  fcandal,or  fuch 
 like  inconveniences,according  to  the- general  Ruiz  ^%om  >■$,?>. 
 evil  muft  not  bedone,  that  good  may  come. 
 
 But  (as  I  faid)  the  Lord  himfclf  might  at  pleafurc,reverfe, 
 and  ccafe  thefe  pofitive  Laws  (and  fo  hath  done, )  in  his  fee 
 and  appointed  time ,  wknefle  the  Ceremonial  Laws  of  the 
 
 "jews 
 
Of  the  Commands  and  Laws  oj  Chrift,  67 
 
 Jews  given  them  in  Command  from  himfelf :  See  at  leafurc, 
 Genef<^9,  io»  Dan.  9.  the  laft  verfe,  Math,  n.  1  %  Att.  1  5.  8. 
 (jal.7, .  Eph.  2^1 4.  and  1 5*  and  whereas  Circumcifion,  Gen. 1 7. 
 7.  and  the  Pafteover,  Exod,  12.14.  and  other  pofici  ve  Laws 
 are  {aid  to  be  inftituted  and  commanded  by  a  perpetual  Co- 
 venant, or  for  ever,  there  is  meant  thereby,  according  to  the 
 Hebrew  phrAie,  not  an  abfoiute  duration  without  end  ,  brc  a 
 certain  circuit  and  limited  perioj  of  time,  till  Sh'.loh  cam:,  or 
 Chrift  appeared. 
 
 By  this  time,  you  having  read  what  I  have  written,  you 
 may  finde,  how  like  your  felf,  unlike  a  Schcller  (for  you  like 
 a  Scholler  the  worfc,  becaufe  he  is  (o  unlike  your  felf  whom 
 you  love  fo  well)you  have  written  about  the  Commands  and 
 inftitucions  of  the  Lord  ,  that  they  are  all  of  them,  lading  till 
 his  fecond  coming, and  the  worlds  end,  without  exception, 
 diftin&ion,  or  difference  made :  when  as  firft. 
 
 Some  of  them  lafted  but  untill  Chrifts  fir  ft  coming ,  and 
 the  worlds  middle ,  when  he  came  to  give  the  new  Law, 
 
 When  as  fecondly,  fome  of  them  fhall  laft  after  Chrifts  fe- 
 cond coming,  and  this  worlds  end,  as  being  the  eternal  wif- 
 dom  and  Rule  of  righteoufnefte  in  God :  when  as  thirdly? 
 fome  of  them  are  cealed  long  ago,  as  to  their  praefigurations, 
 and  rieceflitiesjand  vvorfhip  of  God  in  thems  when  as  fourth- 
 ly, all  of  them ,  the  laft,  the  longeft  of  all  are  gone,  as  to  our 
 juftification  and  righteoufnefte  by  them ,  Gal  3 ,2 1 .  as  to  their 
 curfeand  malediction  againftus, Gal-  3. 13.  and  as  to  obedi- 
 ence fo  far  as  in  rigour  it  is  exacted  of  us  GaI.  5.18.  when  as 
 fifthly,  your  felf  faith,  in  your  fourteenth  qu*re,of  the  in- 
 junctions, and  commands  in  Scripture ;  do  they  not ,  every 
 •one  (for  its  time)  barre  any  perfon  from  pra&ifing  the  con- 
 trary? if  every  one  be  for  its  time,  how  do  all  laft  out  tfie 
 fame  time,  to  the  iecond  coming  of  Chrift,  and  the  worlds 
 end  ? 
 
 And  again,  how  could  you  write  that  the  Commands  of 
 Chrift,  are  in  as  great  force  to  us,astothofe  to  whom  they 
 were  firft  given,  (and  this  alfoas  indiftin&ly,  indefinitely, in- 
 differently, as  the  former)  when  as  fome  of  them  were  onely 
 in  force  to  them  to  whom  they  were  firft  given ,  and  the 
 
 K  3  Jews 
 
68  of  the  Commands  and  Lxws  of  Chrift  % 
 
 Jews  onety  bound  to  die  obfervation  of  them,  as  the  external 
 lerviceoiGad  commanded  themb  and  when  they  were  raoft 
 in  vigour  and  force  with  the  Je&sy  Darius,  the  N'mevites ,  fy- 
 rus,  Gentiles  converted,  they  were  not  impofed  upon  them. 
 
 But  now  neither  to  them  to  whom  they  were  fkft  given, 
 nor  co  us  are  they  in  any  force  at  all,  they  are  now  indiffercne 
 as  to  their  obfervation  unto  the  Jews,  or  Gwt'des  they  may  re- 
 tain them,  if  they  do  it,  freely  without  an  opinion  of  Wor- 
 ihip,in,or  neccfliry  of  them;  I  except  thofe  things  command- 
 ed ,  which  were  figures  and  ihadows  of  Chrift  to  come  ,  the 
 which  being  fulfilled  by  the  coming  of  Chrift  cannot  be  ob« 
 {crved,  unleffe  both  Jews  and  G entiles  alfo  wtU  deny  Chrift  to 
 be  come,  Hei,i  o.i  8. 
 
 Though  for  Come  years,  the  Apoftles,  becaufe  of  their 
 weaknefte,  obferved  fome  of  the  Ceremonial,  as  Aft.  16, 3. 
 Paul  circumcifed  Timotheus  ybccaulc  of  the  Jews:  But  when  af- 
 ter the  lews  reaftumed  an  opinion  or  the  neceflity  of,&:  (alva- 
 tion,in,8c  by  thole  Lawsjthen  the  Apoftles  by  their  Doctrine 
 fhewed  them  to  be  abrogated  and  dead; yea,  deadly  to  the  u- 
 fer,  as  Gal,i  1 1 ,  and  5. 2-  Behold,  I  Paul  fay  unto  you  that  if  ye 
 be  circptmafed ,  Chrifi  fhatt  profit  yot*  nothing ,  therefore  the 
 lame  Paul  refufed  to  circumcife  27r*ar,Gal-2-3..  (yea, that  ve- 
 ry fame  opinion  of  righteoufnefle,  or  juftification  thereby 
 made,  even  moral  law  pernicious  and  deadly,  LukeiS.  14. 
 the  Publican  went  home  juftified,  rather  then  the  Pbarifte.) 
 Yet  the  Ceremonial  Laws  &c  commands  of  God  may  be  read 
 (till ;  the  Apoftles  no  where  forbid  it,  yea,  (omewhere  they 
 fcrch  a  proof  thence  •*  and  that  Text  of  Scripture,  Romji  5.4. 
 whatfoever  things  were  written  aforetime  ,  were  written  for  our 
 teaming,  comprehends  that  part  of  Scripture ,  which  con- 
 tained thofe  Commands  of  God, and  faith  uVy  were  writtea 
 fot  our  learning?  but  not, as  you  fay  in  your  iQuxre,  for 
 our  learning  and  imitation,  fo  joyning  them  together  confu- 
 ledly,  wh  ich  are  d  is  joy  ned, both  by  the  Apoftles,  and  are  di- 
 ftincT:  a£ts  in  themfelves,  not  appliable  to  all  the  forts  of  Gods 
 Commandsjfomconely  being  for  our  imitation,  but  all  for 
 our  learning.  Laftly,  howfoever  I  have  faid,  that  the  Cere- 
 monial and  pofuivc  Laws  of  God,  as  of  meats  and  feafb  are 
 now  indifferent,  if  there  come  not  to,  and  with  them,  an 
 
 opi- 
 
Of  the  Cmmmds  avd  Lam  of  Chrift ,  69 
 
 opinion  of  vvorfhip,righteoufnefIe  and  neceflity  5  ycc  when 
 Cbriftians  arc  grown  up  to  ripened  8c  maturity,let  them  noc 
 turn  again  to  weak^&  beggarly  Elements ^Rudiments ^Ordinances 
 of  the  World,  (the  former  world  (SC  defire  again  to  conn  in  bond' 
 age  under  them,  as  the  Apoftle  advileth,iGV.4.9&;  filjiie. 
 
 '  If  you  fliall  intetpofe  and  (ay,  what's  all  this  to  your  pur- 
 pofcand  meaning,  as,  who  intended  onely  the  Evangelical 
 Laws  and  Commands  of  the  Lord  Chrift?  why  then  did  you 
 notcxpreile  fo  much  of  your  meaniag  in  your  words  ?  why 
 did  you  write  fo  generally,  and  indefinitely,  and  indiftin&ly, 
 all  the  Commands  and  Institutions  of  Chrift ,  and  that  every 
 where  through  out  your  papers  ?  you  may  fee  what  ;t  is  to 
 have  none  of  our  Univerfity  Art>or  Learning  •  for  I  do  judge 
 charitably  of  you ;  and  do  think  you  did  it  out  of  weaknclle 
 and  ignorance,  and  not  out  of  cunn:ng  and  Hypocriiie.  And 
 yet  as  it  happened  out  wellj  if  you  look  back  a  little,you  may- 
 meet  with  your  own  meaniag,  even  an  Evangelical  com- 
 mand alfo  :  $c  moreover,I  add^all  thatl  have  faid  before  or> 
 the  Laws  and  Commands?  are  alfo  to  this  you*  purpoie ;  for 
 even  the  Evangelical  Commands  of  Chrift  in  the  New  Te- 
 ftament,  arc  alfo,  and  but  the  pofitive  Commands  of Quiff, 
 as  that  of  baptifme,  &:  the  other  of  the  Lords  fupper,&  lbmc 
 other,  which  I  may  (with  leave  for  theufe  of  the  word), 
 call  alfo  moral  pofitive,  as  I  did  the  mttitutioas  legal,  fome  of 
 them,  as  for  the  other  Evangelical  Commands  ot  the  New 
 Teftament,  which  are,  to  repent  to  believe,  to  lovc,dv.  If  I 
 may  not  call  them  alfo,  as  I  did  the  legal  Commands  of  the 
 two  Tables,  moral ,  natural,  (I  think  I  may,  and  in  good 
 fence)  I  will  call  them  the  moral,gracious,or  gratuital  Com- 
 mands (as  they  alfo  are  indeed  ).  of  the  Lord  Chrift.  But 
 your  and  my  Difcourfe  is  onely  of  the  former : 
 
 I  fay  therefore, that  the  Commandsof  Chrift  in  the  Go- 
 fpel  about  the  Sacraments>and  die  other  Miniftrations  there, 
 are  the  moral  pofitive  Commands  of  Chrift  j  and.  noc  parts 
 of  the  moral  natural  3 1  mean, nature  doth  not  dictate  it  im- 
 mediately? for  if  there  were  no  inftitudon  of  thefe  Sacra- 
 ments by  Chrift,  the  Law  of  nature  would  nevec  binde  ,  or 
 oblige  us  unto  them,  to  baptifhic,  or  the  Lords.  Supper.  But 
 yet  nature  bindeth  u*  unto  them  mediately ,  (as  \  faid  before 
 
 about 
 
70  Of  the  Ccmmwdi  And  Laws' of  Chr'tfi. 
 
 about  the  Sacraments  of  the  lews)  to  wit ,  upon  prefuppofal 
 that  (Thrift  hath  inftituted  and  commanded  them  in  the 
 New  Teftamcnt,  as  he  hath  done :  it  being  evident  by,  and 
 confonant  to  the  true  light  of  nature,  and  the  dictate  or  right 
 realon,that  obedience  is  to  be  given  to  all  Gods  pofitive 
 Commands. 
 
 Now,  though  thefe  pofitive  Laws  of  Chrift,  are  not  eter- 
 nal, fo  as  the  moral  natural  Laws  are ;  yet  they  do,  and  mull: 
 la  ft  until  the  fecond  coming  of  Chrift »  or  this  worlds  end ;  fo 
 our  Saviour  Chrift  faith  exprelly  of  the  one ,  the  Lords  Sup- 
 per, ycfricw  forth,  orfhewyeforth  (by  way  of  command) 
 the  Lords  death  till  he  come :  fo  alfo  of  the  other  ,  go  teach 
 the  Nations,  baptifing  them,  Cc.  and  lo,  I  am  with  you, 
 unto  the  end  of  the  world  :  but  you  muft  underftand  this 
 rightly ;  thefe  laft  fo  long,  not  by  vertue  of  any  thing  in  the 
 Ordinances  thcmfelves,that  is  part  of  the  eternal  wifcdomey 
 and  Rule  of  lighteoufneiTe  in  Chrift  as  God ;  (as  the  moral 
 natural  Laws  do)  but  by  reafon  of  Chrift,  as  Mcdiatour,  his 
 will  and  pleafurcfignified  for  their  continuance  throughout 
 all  the  ages  of  the  Church  Evangelical  miliwiit ;  (as  all  his  o- 
 ther  moral  pofitive  Laws  do,and  ftiall)  you  onely  run  at  ran- 
 dam  and  (hoot  at  Rovers,  and  tell  us,  all  his  Commands  are 
 laftinguntill  his  fecond  coming :  But 
 
 I  will  tell  you  farther,  that  as  all  the  former  Abrogations 
 and  CciTations  of  the  legal  Commands  and  Ordinances  at 
 the  full  coming  of  Chrift  made  no  change,  or  alteration  in 
 the  eternal  wifdomand  Rule  of  rightcoutneffe  in  God  ,  but 
 in  us  onely,  by  reafon  of  the  Son  of  God  his  appearing  in  our 
 felf,  and  deriving  upon  himfclf  the  obligation  of  the  Law  as 
 to  its  perfect  obedience,  and  full  punifhment ;  no  more  (hall 
 the  Abrogation  ,  or  Ccflatioa  of  the  EvangelicaJ  institu- 
 tion^ and  Commands  at  our  Saviour  Chrifts  fecond  coming, 
 make  any  change,  or  alteration  in  the  fame  eternal  wifdom 
 and  Rule  of  righteoufncfTe  in  God,  but  onely  in  us,  by  reafon 
 of  the  Son  of  God  his  appearing  in  the  Clouds,  and  affuming 
 of  us  unto  himfelf  into  Heaven,  there  to  fee  him  as  he  is,  face 
 to  face,  in  a  beatifical  Viiion ,  without  any  farther  ufe ,  or 
 need  of  fuch  Minifterial  Glaifcs ,  and  Sacramental  perfpe- 
 etives. 
 
 Yea, 
 
Something  moral  in  the  Ceremon.  commands  of  chrift.        7 1 
 
 Yea,  more  I  will  tell  you,  that  whatsoever  iri  the  Ceremo- 
 nial Laws  and  Commands  of  Chrift  under  the  Old  Tefta- 
 ment  is  Moral ,  (as  femething  Moral  there  is  in  Come  of 
 them)  chat  the  Apoftles  made  ufe  of  in  the  New  Teftament 
 and  propounded  unto  Doclrine,  as  \Cor,  9. 13. 14.^  ye  nit 
 know  that  they  -which  Minifter  about  Holy  things  ylive  of  the 
 things  of  the  Temple  y  and  they ,  which  wait  at  the  Altar  ,  are  par- 
 takers with  the  Altar  i  even  fo  hath  the  Lord  ordainedy  that  theyy 
 which  preach  the  Gofpel  jhou/d  live  of  the  Gofpel:  And  again, 
 what  was  but  Ceremonial,  the  Apoftles  make  an  Allegorical 
 interpretation ;  yea,  and  a -fpiritual  Application  alfo  ot,  as  of 
 the  Sacrifices  and  Ofr:rings,  R^mt\t.i,  \ieb,  1 3 .  n .  Of  cir- 
 cumcifion,  Roni.2.1 5. and  ib.&c.  Of  the  prieft-hood,  1  'Pet, 
 29.  of  the  pafIe-ovci\  1  Cor.  5.7. 
 
 •  So  likewife  whatsoever  in  thefe  our  Evangelical  Ordi- 
 nances is  eternal,  (as  it  may  be ,  there  is  fomcthing  eternal 
 in  them  too)  the -Saints' in  Heaven  Ihall  have  the  comfort 
 and  benefit  of ,  when  aher  the  worlds  end;,  and  Chrilts  fe- 
 cond coming  they  (hall  be  paie&ed  and  confummated :  for 
 thefan&ifyingandcleaniingthe  Soul  with  the  walking  of 
 Water  in  baptifme,  by  the  word,  ihall  be  perfected,  when  it 
 is  presented  to  Chrift  a  glorious  Soul,  not  having  fpot,  or 
 wrinckle5or  any  fuch  thing,  but  that  it  fhould  be  holy ,  and 
 without  blemilh:and  the  nourifhing,  and  ftrengthening  of 
 the  Soul  by  the  Sacrament  of  the  Lords  Supper ,  fhall  be 
 then  fully  compleated ,  when  it  comes  to  cat  of  the  hidden 
 Manna,  and  drink  of  thjfc  living  wateis,{othat  it  ihall  never 
 hunger  more?  or  thirft  more  :  yea,  faith  fhall  ceale  by  run- 
 ning up  into  Vifion;  and  fo  hope,  by  coming  up  into  fruition. 
 Now  abidcth  faith  y  hopeycharityythefe  three  :,  but  the  great  eft  of 
 thefe  is  charity.  For  charity  never  faileth  .  but  whether  there  be 
 prophecies  ythey  fhall  fa';ly  whether  there  be  tongue  syt  hey  fhaH  ceafey 
 whether  there  be  knowledge  itfhallvdnifh  away  i  for  we  knew  in ps.rt 
 and  prophecie  in  part  ,  but  when  that  which  is  perfect"  id  come,  then 
 that  which  is  in  part  fhall  be  done  away.  T{ow  (wip  J  in  pfrty  but 
 then  1  fhall  know  yev  en  as  lam  known,  i  Cor.i3.8.£.c>v.  So  that 
 that, which  is  in  part  alfo,or  imperfection,  of  all  thefe  ihall 
 ceafe,but  the  gifts  and  graces  themfelvesfhallruauptoper- 
 iection  at  laft,  as  to  their  eternal,  or  total. 
 
 L  Thus 
 
7 2        Something  eternal  in  the  Evangelical  Ctmm.ofChri/}. 
 
 Thus  I  have  atlength,too  muchlength»ordered  your  con- 
 fufed  ftufTe  about  the  Commands  of  Chrift,  and  given  you  a 
 more  diftinft  knowledge  of  them»both  them  under  the  Old , 
 and  them  under  the  New  Teftament.  I  pray  hereafter, 
 when  you  have  other  occafion  of  writing  of  the  Commands 
 ■of  the  Lord,  (that  all  of  them  are  abfolutely  to  be  obferved, 
 that  they  were  all  written  for  our  learning  &  imitation ,  that 
 they  are  not  to  be  addedto,  or  detra&ed  from,  that  every 
 one  of  them  are  lading  until!  the  worlds  end)  remember  the 
 particular  diftinclions  rim  I,  have  here  given  you  and  be 
 carefull  to  write  more  diftin&ly  &c  particularly  of  che  Com- 
 mands of  Chri ft  the  Lord, 
 
 And  now  (to  ftiut  up)  I  will  give  you  a  brief  recapitulati- 
 on. That  befides  the  Moral  Natural  Commands  of  Jefus 
 Chrift,  which  were  imprinted  in  all  mankind  arthe  firit  cre- 
 ation, and  defcribed  after  in  the  two  Tables  oi'ftone,  where- 
 of fome  are  affirmative,  alwayes  binding,  but  not  to, or  for 
 alwayes;  and  fome  Negative  binding  alwayes,. and  to, or 
 for  alwayes.  There  were  alio  Moral  pofirive  laws  and  com- 
 mands of  Chiift»impoled  upon  man  after  the  Creation, given 
 to  Adam  and  his  poftenty,  the  Patriarchs  and  their  fuccefr 
 fivi*}  Abraham  and  his  Seed,  as  about  Sacrifices,  fhedding  of 
 bloud,  Circufncifion ;  and  after  to  the  Nation  and  people  of 
 Jfraelya$  the  Ceremonial  and  Judicial  Commands,  binding 
 onely  to  them,  and  that  but  tor  fome  periods  and  revoluti- 
 ons of  time,  the  coming  of  Chrift  in  the  fleih :  There  are 
 now  alfo  certain  Evangelical  pofitive  laws  and  Commands 
 of  Chrift  finee,  whereof  feme  are  general,  as  belonging  to 
 the  whole  ChriftianChurch  &:  pcople,and  alfo  everlafting  as 
 to  the  ages  and  duration  of  the  militant  Church  till  Chrifts 
 fecond  comingy  as  namely  thofe  Commands  about  the  word 
 Sacraments,  and  f  acred  Adminiftrations  of  them :  Others 
 are  but  perfonal  and  particular,  as  that  to  the  young  man 
 (before  mentioned}) go  fell  all  thoti  haft  and  give  to  the  poor ^anX 
 come  follow  me  ;  as  thofe  to  the  Ap  jftleSyheal the  fick^  clean fe 
 the  Lifers  ,raife  the  dead^c  aft  ont 'Devils  provide  neither  money, 
 in  yottr  purfes^neither  fcrifrnor  fkooes^nor  ftaveS)3x\di  falute  tlQ 
 man  by  the  way,  go  not  into  the  way  of  the  Gentiles ;  which  were 
 alfo  but  Temporary,, during ,  and  iafting  onely  for  thofe 
 
 dayes 
 
The  Apeftles  fraftifcd  ChrjC$m.  not  their s&  rvorfhjp  D$&.   j$ 
 
 <byes,  and  fomc  while :  Again,  fomc  of  his  Commancfs  arc 
 to  be  obeyed  litterally  and  properly,  but  others  not,  onely 
 AUcgorically,  or  in  a  my  ftical  and  figurative  way,  as  pluck 
 out  thine  eye,  and  c aft  it  from  thee,  cut  of  thine  hand  and 
 <:aft  it  from  tbce,not  to  beobfervcd  according  to  the  found  of 
 the  letter. 
 
 Laftly,  fome  commands  of  Chrift  were  not  entitlve,  or  in- 
 centive (as  I  may  fay ,  I  mean)  intended  not  the  perfor- 
 mance and  obedience  to  be  done  to  them ,  but  onely  ten- 
 tative for  theTryal  and  difcovery ,  or  conviction*  as  that  to 
 lAbraham^-skz  thy  fon  Jfaae,  and  go  to  the  land  of  Monahy 
 and  offer  him  there  for  a  burnt-offering  upon  one  of  the 
 Mountains  ;  and  Jo  alfo  that,  to  die  young-man,  go  fell  all 
 thou  haft,  and  give  to  the  poor,  and  come>  follow  me. 
 
 Scd    IV.    Of  the  Communis  of  the  J$o~ 
 
 pofiles. 
 
 Bllt  I  paffe  on  now  from  the  commands  of  Chrift ,  to  the 
 commands  of  the  Apoftles ,  which  you,moft  an  end,add 
 and  joyn  with  the  commands  of  Chrifts,  as  diftinct  from 
 them,  and  of  like  force  with  them,  when  as,  I  muft  tell  you, 
 (and  it  will  be,  I  fee ;  New  Doctrine  and  Divinity  to  you) 
 that  the  Apofties  taught,  and  commanded  nothing  but  what 
 Jefus  Chrift  commanded  them  firlt ,  whileft  he  was  with 
 them  on  earth  :  fo  was  their  Commiifion  given  them,  Math. 
 28.20.  Teaching  them  to  obferve  all  things  whatsoever  I  have 
 commanded  you :  for  which  purpofe  he  promifed  to  fend  them 
 the  Comforter  ^  which  is  the  Holy  Ghofl,  (whom  the  father  will 
 fend  in  my  name^  to  teach  you  all  things y  and  bring  all  things  t§ 
 your  remembrance  whatsoever  I  havejaid  unto  yen,  Joh.  14. 2  6m 
 you  hear  and  fee,  it  is,  what  I  have  faid  unto  you ,  whatfo- 
 ever  I  have  commanded  you,  not,  what  I  (hall*  Chrift  left 
 no  fuch  Authority  with  his  Apoftles  of  delivering  New  Do- 
 ctrines and  commands  of  their  own ,  but  onely  of  teaching 
 his,  unKrhis  Church ,  as  needfull  to  their  falvation.  Did  not 
 the  voyce  irom  Heaven  fay,  this  is  my  beloved  Son ,  hear  hmx 
 
 L    2  M*th% 
 
74  The  AfifiUs-fraSifed  Chr*  «w..  not  theirs  $  mrjhJn  DoH-% 
 
 MAth.17.5.  and  if  you  object,  that  the  Son  himlelt  laid  al- 
 fo  of  his  Apoftles,  (he  that  heareth  you  heareth  me)  it's  not 
 abfolutely  and  (imply  meant?  but  he  that  heareth  you  teach- 
 ing the  thing  that  I  have  commanded  you, fo  one  Text  ex- 
 pounds the  other.  The  Apoftles,  and  fo  all  their  Succef- 
 fors,  and  following  Minjfters  of  Chrift ,  (peaking  the  words 
 arid  Commands  of  Chrift,are  alfo  to  be  heard:  but  not  bring- 
 ing new  Mandates  of  their  own,  torbe  obferved  as  neceffary 
 to  (alvation,  or  as  binding  the  confidences  of  Chriftians.  If 
 the  Apoftles  (hould  have  done  fo ,  they  fhould  have  (inned 
 again!!  Chrift  ,  and  tranfgrefTed  his  Commandment  to 
 them. 
 
 But  they  did  diligently  obferve  it ,  why  do  not  you  pro- 
 duce fome  Laws  and  Commands  of  the  Apoftles,  thus  need- 
 full  and  obligatory  (bendesthofeof  drifts,) feeing  you  have 
 them  fo  often  in  your  mouth,  and  pen  ?  you  have  not  $  nay, 
 more,  you  cannot  name  one  of  theirs ,  they  are^ all  Chrift", 
 whatsoever  are  to  be  obferved  as  neceffary. ' 
 
 It  may  be,  that  runs  in  your  riptide,  if  not,  I  will  put  it  into 
 your  mindc,  which  the  Apoftle  hath  1  Cor.  7. 1 2.  to  the  refi 
 fpeal^I^not  the  Lord:  But  he  doth  not  there  make  a  new  Law 
 of  his  own,  becatife  he  commandeth  nothing  but  what  the 
 Lord  doth  command  themrbut  in  regard  he  had  no  expreffe 
 and  plain  Mandate  from  Chrift;  and  there  was  extant  no 
 particular  and  d-ire£t  law  of  that  matter  and  cafe ;  and  yet 
 even  St.  Pauls  faying,  dur  taw  is,  and  was  the  Lords,for  that 
 it  may  be  drawn  by  good  confequence,  from  the  Lords  Do- 
 ctrine and  Law,^^.  9. 3.  for  if,  unlefle  it  befor  Adultery, 
 man,  or  wife  cannot  be  put  away,  or  part  afunder,why  then, 
 not  for  unbelief"  in  either  of  the  parties. 
 
 And  St.  Paul  faith,  both  of  himfelf,  and  all  the  other  Apo- 
 poftles ,  *  Cor.  41 .  Let  a  man  fo  accvunt  of  my  at  the  Minifters 
 of Chrifi ,  and  Stewards  of  the  mjfieries  of God:  now  it  is  the 
 part  of  Stewardsandd(fpenfers,nottopre(cribenew  Laws 
 to  the  family,  but  to  keep  faithfully  the  Commands  and  Or- 
 ders of  the  Mafter  of  tilt  family,  and  to  do  (till  according  to 
 the  fame,  now  no  man-is  over  the  houfe,  and  family  as  ma- 
 iler, butonely  Chrift  the  Lord :  the  Apoftles,  as  before  Mo- 
 fes ,  were  faithfull  in  it ,  as  fervants  and  ftewards ;  if  they 
 
 {hould 
 
The  dpoft/esprattifed  Chr.  Com.  not  thtirs^  mrjhjn  Doft.    75 
 
 fhould  have  prelcribed  any  new  Law,  or  matter  of  faith ,  or 
 vvorftup,  which  they  had  not  directly  received  in  command 
 from  Chrift,  they  fhould  have  taken  upon  them  to  be  Lords 
 over  Gods  Heritage,  and  exerafed  Dominion  over  their 
 faith,  WhicfySr./Win  the  name  of  them  disclaimed,  2  Cor. 
 I.  24.  and  St. Peter  (though  in  this  point  the  Pope  claimeth 
 from  him,  whofe  Abettour  you  alfo  are  herein)  dehorteth 
 from  1  Tet.i.  ^,  and  in  va'in  fhould  they  have  worjh'pped  Gody 
 teaching  for  'DoUrines  the  Commandments  of men ,  which  their 
 Mafler  Chr'ifl  difallowethy  Math.  1 5.9. 
 
 Thofe  laws  then, w<h  are  made  by  the  Apoftles,^:  record- 
 ed,are  touching  matters  of  outward  ob(ervation,&:  the  eter- 
 nal carriage  and  Administrations  of  the  Divine  Service  and 
 vvorthip  of  God ,  that  fo  all  things  might  be  done  decently 
 in  order,  and  to  edification :  which  not  wi[hftanding,are  not 
 binding  and  everlafting  to  the  Church,  but  that  the  Succeed- 
 ing Guides  and  Governours  of  the  Church ,  may  either  dif- 
 penfe  with  them,  or  reverfe  them  upon  the  due  considerati- 
 on of  the  difference  of  times,  men,  and  things. 
 
 And  fo  I  paflb  oyer  the  commands  of  the  Apoftles,  thus 
 briefly,  for  that  f  was  the  larger  in  the  Commands  of  Chrift. 
 I  come  now  to  your  writing  alfo  the  Examples  of  Chrift ,  and 
 his  Apoftles,  which  alio  you  fo  oft  joyn  and  jrmble  together 
 indistinctly,  and  make  them  the  equal,  or. like  Rules  for  our 
 imitation  :  Eut  I  will  fpeak  of  them  Severally,  and  firftl  mult 
 tell  you  ^  howfoever,you  ftill  joyn  the  Precepts  and  Examples 
 of  Chrift  and  his  Apoftles  together ,  in  the  fame  matter  of 
 Doctrine  and  learning,  worfhip,  and  imitation;  yet  ,thc  old 
 Rule  was,  andis  Still  the  true  Rule,  that,  by  precepts,  we  take 
 our  direction  for  our  faith  and  Gods  worfhip ;  and  from  Ex- 
 amples, we  take  our  direction  for  our  life  and  imitation ;  the 
 Precepts  and  Commands  of  God  and  Ch  rift,  mu  ft  be  cut 
 Rule  :  the  actions  and  practiSes  of  Chrift ,  his  ApDStlcs ,  the 
 Saints,may  be  our  Samplar.  Yet  I  deny  nor,but  if  the  exam- 
 ple be  of  a  thing  to  be  done,and  fo  commanded, as  tfre  exam- 
 ple of  Chrifts  giving  the  Cup,and  the  Apoftles  receiving  the 
 Cup  in  the  Lords  Supper ,  it  is  obligatory ,and  no  lefTe  than  at 
 leaft  a  virtual  precept,  or  command,  as  our  Divines  prefte  it 
 againft  the  PapiSts ,  otherwife  I  muft  tell  you.    Secondly, 
 
 L  3  That 
 
iii  —  ~vttrmt  w 
 
 76  Chrifts  miraculous  aftms  faexempl.  immltdhle. 
 
 That  Arguments  drawn  irom  Examples  to  prove  a  matter 
 of  faith,  or  point  ot  vvorfhip,  are  the  weakeft  of  all  other,  and 
 veryineffe&ual. 
 
 Sc&V.  Of  the  Example  of  Cbrifiyand  the  Imi- 
 tation of  him. 
 
 BUt  I  begin  with  the  Examples  of  Chrift,  and  his  ani- 
 ons, and  pra&ifes,  and  ask  you>  if  you  think,  all  Chrifts 
 actions  and  pra£tifes  arc  for  our  Imitation,  and  tu  be  ob- 
 ferved  ?  fo  you  write, and  fo  you  mean,  I  fuppofe,  or  elfe 
 why  did  you  not  fpecifie,  which  were,  and  which  were  not  ? 
 you  have  a  trick  of  confounding  matter?,  you  want  the  Arc 
 of  diftinguiming.  I  will  teach  it  you  if  you  be  willing  to 
 learn  it,  and  to  be  informed,  as  you  pretend. 
 
 Of.Chrifts  a&ions  and  pracHes  (ome  are  exemplary  and 
 imitable,  which  may,  and  muft  be  obferved :  and  others  arc 
 inimitable,  and  inexemplary. 
 
 I  will  fitft  write  of  the  latter,  all  his  perfpnal  works  and 
 actions  are  not  exemplary  and  imitable. 
 
 1 .  All  Chrifts  miraculous  actions,  as  his  fading  40,  dayes 
 and  nights  in  the  wildernefle ,  his  giving  fight  to  the  blinde, 
 hearing  to  the  deaf,  multiplying  the  Loaves,erv.  the  which 
 being  the  A&sand  Jllues  of  his  Divine  vertue  and  omnipo- 
 tency  >  are  not  exemplary,  nor  to  be  attempted  of  any ;  ad- 
 mirable they  were,  and  therefore  to  be  admired  of  us ;  but 
 not  imitable,  $c  therefore  not  to  be  obtained.  It  is  true,  the 
 Apoftles  imitated  Chrift  herein,  and  did  the  like  miracu- 
 lous works ,  or  rather  did  them  not  out  of  imitation  of 
 Chrift ,  but  as  the  (pint  led  them  alfo,  and  guided  and  en- 
 abled them  »  for  as  Aft,  19 .11.  God  wrought  facial  miracles  by 
 the  hands  of  Paul ;  they  did  not  imitate  him,  nor  could  ,  but 
 God  rather  followed  them  with  his  power,  &  wrought  fuch 
 miracles  by  them;  and  fo  it  was  but  alfo  their  Perfonal  Privi- 
 ledge,and  but  a  Temporary  endowment  granted  them  ex- 
 traordinarily, and  for  that  time,  at  the  firft,and  for  thefafter 
 propagation  of  the  Gofpel. 
 
 Now,  if  any  Peter  will  raihly  leap  into  the  Sea,  to  follow 
 
 Chrift 
 
ChriHs  author at ivc  a  ft  ions  incxemp.  andinimiuble.  77 
 
 Chrift,  who  walked  there  before  them  >  or  any  Succeffour  of 
 Peter  (hall  come  with  power,  (ignes,  wonders  and  miracles, 
 (under  colour  of  imitating  Chrift   and  (o  to  be  Chrifts  Vi- 
 car, or  a  Vice-God  on  earth  ;  he  ( I  mean ,  this  laft  party)  is 
 rather  an  Anti-Chrift,  an  Oppoler ,  no  follower  of  Chrift ; 
 his  miracles  are  falfe,and  lying  wonders  (for  no  man  can  imi- 
 tate Chrift  herein)  and  (as  the  firft  party  brought  himfelf  in- 
 to danger  of  finking  and  drowning)  lhall  be  confumed  with 
 the  breath  of  Chrifts  mouth  ;  and  Babjlotiy  the  mother  of  a- 
 bominations,  and  fi  ch  abominable  imitations  fhall  fink,  as  a 
 ftone  caft  into  the  midft  of  Euphrates.  Neither  were,  nor 
 are  thefe.  Popifh  miracles  (though  fo  called)  true,  but  falfe 
 miracles,  both  as  to  their  form,  being  done  by  the  dejuficns 
 of  Satan,  or  the  collufions  of  men  :  as  alfo  to  their  end,  being 
 done  to  ftabliftiiomeerrour.   The  which  God  fuftereth  to 
 be  done,  for  the  trial  of  his  Children  ,  whether  they  will  flick 
 elofe  to  his  word,,  as  De  m  .13 , 3 .  or  for  the  puniOimcnt  of  them 
 that  believe  not  the  truth,  z  Thefz.i  1 .  \er.i .  54. Sc  a  very  late 
 and  famous  example,  but  with  all  fad  and  dolorous,  we  have 
 had  of  one  lames  Parnel  ,a  Chief,  and  Head-Quaker  in  £0/- 
 chefier  pnfon,  who  as  for  one  while  he  would  drink  nothing 
 but  water,  fo  another  while  took  upon  him  to  faft  40.  dayes 
 and  nights,  in  imitation  of  Chrift.  Chrift  in  patience  fuflered 
 him  to  go  on  about  ten,  or  eleven  dayes,  or  thereabouts; 
 but  after  in  wrath  tent  death^through  debility  of  his  fto- 
 mack  refufing  meats  to  feize  upon  him,  and  to  put  him  out  of 
 his  fits  of  Quaking,  and  fury  of  falling*  Let  it  be  (this  exam- 
 ple) as  a  Pillar  of  Salt,  to  leafon  our  fafts,  as  to  favour  our 
 meats^and  to  teach,  that  every  Creature  of  God  is  good 
 (Wine  and  Beer,  as  we  11  as  Water)  and  nohing  to  be  re- 
 tufed,  longer  than  the  ftrengthand  life  of  nature  may  en- 
 dure: and  that  none  ought  in  this  miraculous  manner  of 
 Chrifts  fafting,prefume  to  imitate  Chrift  farther  than  there 
 may  be  fome  imitable  morality  in  that  a&ion  of  Chrift.  Rer 
 member  Parnel  Jguakerjis  remember  Lots  wife.. 
 
 sly.  Chrift  his  authoritative  actions  are  not  exemplary 
 and  imitable,as  when  he  fent  his  Difcipies  for  the  Colt,with- 
 out  leave  firft  asked  of  the  Owner,  Matth,  21.7.  The  like 
 is  not  ta  be  done  in  imitation  of  Chrift  (though  there  hath 
 
 been. 
 
7  8  Chrijls  mediatory  A&ioMJwxamplary  inimitdU. 
 
 beenfome  prefuming  this  way, of  taking  Horfe  and,Colts, 
 I  hope,  not  in  imitation  of  Chritt)  for  this  practice  ot  Chrift, 
 was  but  a  proceed  of  his  royall  Prerogative  and  univerlall 
 Dominion  he  hath  over  all  our  goods  and  creatures.  So 
 himfelf  faith,?/*/.  501  *.  If  Inert  hungry ,  [would  not  tellthet^ 
 or  ask  of  thee.  Every  beafl  oftheforrefi  is  mint,  andthtcatttt 
 ufonaphoufandhilsyVtrtyiot  He  may  lend  when  hepleafes, 
 for  what  he  pleafeth,  whither  he  pleafeth  ;  for,  The  tarth  is 
 his,  and  the  fulnejft  thereof,  Pfal.H.l*  He  may  fend  Ptttr  to 
 the  Sea  alfo  for  the  fifli  that  had  in  its  mouth  a  piece  of  fil- 
 ver  valued  (in  the  margin)  at  half  a  Crown,  to  pay  forcu- 
 ftomand  tribute,  forlnmlelf  and  P*r*r,  Matth- 17.-27.  For,- 
 Thtfea  is  his9  and  he  made  it,  Pfal»<?  5,5.  Yea,  tht  worldis  his, 
 wdthe fulneffe  thereof ,  Pfal.5o  12. 
 
 But  now  may  Others  that  are  in  authority,  the  Potentates 
 of  the  fea,  and  earth,  and  this  world,  may  they  imitate 
 Chrift  in  this  action  and  practice  of  his  authority?  May 
 they  lend  out  their privie  Seals,  or  Troops,  to  fetch  in  mo- 
 ney or  cattle,  half  Crowns  a  day,  or  whole  pieces  a  week, 
 out  of  Others  purfes  and  mouths }  beaftsand  cattle  out  of  o- 
 ther's  forefts  and  hils ;  fiihoutof  other's  ponds,  without  ttk 
 ling  them  of  it>  or  asking  them  leave  ?  furely,  by  the  rule  of 
 imitation  of  Chrift,  they  Cannot;  but  by  virtue  of  delegation, 
 or  deputation  of  Chrift  they  may,  if  they  have  it;  for  fothe 
 Ifraelites  having  the  fame,  did  fpoil  and  plunder  the  jEgyp- 
 tians  of  their  money,  goods,  and  jewels* 
 
 Thirdly,  his  Mediatory  Actions*  which  he  did  infatif- 
 faetion  to  Gods  juftice  and  wrath,  and  for  the  redemption 
 of  us  from  fin,  hell,  and  death,  are  not  exemplary  and  imi- 
 table.  True,  there  hath  been  much  fuffering,  and  dying, 
 and  many  martyrdoms  and  crucifyings  of  the  Saints  and 
 Chriftians  in  the  world  ;  and  they  have  fuftered  much,  after 
 the  example  of  Chrift,  as  to  the  matter,  manner,  and  kinde 
 of  death,  they  bare  'm  their  bodies  the  marks  of  the  Lord  Jefi*4y 
 Gal,  6.  17.  and  fill  up  that  wh'ich  h  behind  of  the  ajfl':5lions  of 
 £krifttn  their  fle{h,  Col.i  .24.  Thus  they  take  up  their  erodes 
 and  follow  Chrift.  But  as  to  the  meafure  of  forrow,  and  to 
 the  end  and  purpofe,  and  to  the  merit  and  mediation  in  his 
 {offerings  and  death,  none  were,  are,  or  can  be  like  him  -, 
 
 He 
 
Cbritts  influential!  afiiem  inexemp.  and  inimitable .  79 
 
 He  is  inimitable  in  this,  neither  intended  thus  to  be  exem- 
 .  pi  liy.  Behold  and  fee,  if  there  be  any  forrow  li^e  unto  my  forrow, 
 which  is  done  unto^  me.  Lament. i .  1 2-  himlelf  faith  ir,  who  belt 
 kneW if, and  Ifai-^3.3-  1  have troden the  w'me-preffe  a/on;  and 
 of  the  people  there  was  none  with  me.  And  fo  the  Apoftle  faith 
 of  him,  1  Tim.2.5.  There  is  one  Mediatonr  hetween  god  and 
 men,fave  the  man  (fhrifljefpuiwho  gave  himfelfa  ranfomfor  all, 
 neither  k  there  falvation  tn  any  other  ;for  there  is  none  other  name 
 under  Heaven^  given  among  men,  whereby  we  mufi  be  faved, 
 
 A&S4.  I2. 
 
 If  any  ihall  take  upon  himfelf  to  be  like  unto  the  Mod 
 High,  (as  there  is  one  who  doth)  in  granting  pardons  and 
 indulgences  of  fin,&:  releafing  out  of  Purgatory,(the  borders 
 and  skirts  of  Hell)  or  in  letting  up  Saints,  and  affimilating 
 them  unto  (Thrift,  in  (ome  parts  and  works  oi  his  Mediaror- 
 (hip,  his  lot  will  be  the  like  that  was  Nadafa  and  Ablhu,  for 
 prefuming  to  imitate  the  high  Prieft,  in  taking  the  cenler 
 and  offering  incenfe,  which  onely  he  ^the  high  Prieft) could 
 and  was  to  do,  Levit.io.i,$rc* 
 
 Fourthly,  hbfpiritualland  influentiall  works  and  actions, 
 fuchashe,  as  the  Head  of  his  member5,  and  Governour  of , 
 his  Church,  difpenfeth  and  dirtributeth  alone ;  as  giving  of 
 gifts  and  vitall  powers  to  every  member,  the  quickening  of 
 the  word,  the  gathering  his  Saints,  the  fubduing  of  his  ene- 
 mies, Sec.  (the  which  are  all  hisperfonall  Honours3and  pre- 
 rogative Dignities,  belonging  unto  him  now  in  Heaven) 
 they  are  incommunicable  unto  any,  and  therefore  inimita- 
 ble of  all.  I  will  cite  buc  that  one  Texr,  Ephef.1.20,  Sec. 
 God  hath  raifed  Chrififrom  the  dead,andfet  him  at  his  own  right 
 hand  in  heavenly  places,  far  above  all  principality  and  power,  and 
 every  name  that  is  named,  and  hath  put  all  things  under  his  feet, 
 Rnd gave  him  to  be  the  Head  over  all  things  to  the  Church,  If  any 
 ftretch  out  his  foot  to  follow  Chrift  herein,  or  lift  up  his 
 head,  to  be  like  him,  (as  there  is  one,  who  doth)  He  fhall 
 dafh  his  foot  againft  thisftonc,  yea,  head  and  all  fhall  fali 
 down  and  oft,  as  the  head  of  Dagon,  before  this  Ark ;  whom 
 the  Lord  fhall  confume  with  the  fpirit  of  his  mouth,  and  de- 
 ft roy  with  the  brightnefte  of  his  coming,  even  him*  who 
 exalteth  himfelf  to  be  Head  alfo  of  the  Church,  and  a* 
 J  M  Gods 
 
8  o         chrifts  morall  virtues  apdatlions  exmp,  and  imitable. 
 
 God,  (or  as  Chrift,  who  is  God)  ficteth  in  the  Temple  as 
 God,  (hewing  himfelf  that  he  is  God>  as  to  this  purpofe  it  is, 
 zTbejf.2.4,  Sec. 
 
 So  then  let  all  tak  "heed  of  drawing  fo  nigh,  or  coming 
 up  hither  unto  the  Bufli  that  burnetii  and  coniumeth  not, 
 wherein  this  great  Angel  of  the  Lord  fitteth  alone,  who  is 
 (notwithftanding)  a  confirming  fire  j  labour  we  not  to  com- 
 municate of  our  Lord  (Thrift,  his  incommunicable,  nor  to 
 imitate  his  inimitable,  nor  to  [ample  our  lelves  to  his  inex- 
 emplary  properties?  works  and  actions,  dignities,  wayes, 
 and  walkings. 
 
 Thefe  four  forts  of  Chrifts  actions,  they  were  perfonall 
 and  peculiar  to  himfelf,  not  exemplary  to,  nor  imitable  of 
 any  t  they  were  done  by  him,  and  are  written  of  him,  for 
 our  learning,  but  not  for  our  imitation  (as  you  joyn  them,^ 
 They  neither  muft,  may,  nor  can  be  imitated. 
 
 And  therefore  confine  we  our  (elves  and  our  imitation  of 
 him  to  fnch  of  his  works  and  wayes,  as  may  lafely  and  pro- 
 fitably  be  followed,  and  which  are  intended  and  propound- 
 ed, and  done  by  him  for  our  imitation  and  learning  both. 
 
 For  thefe  before  mentioned  belong  unto  his  Office?,  Re- 
 gall  and  Sacerdotall,  in  which  we  are  no  where  command- 
 ed toim'tate  him,  for  that  they  are  proper  and  peculiar  to 
 Chrifts  perfon ,  and  they  are  adminiftered  of  him  onely 
 in  his  Propheticall  Office  >  and  in  fome  actions  and  works 
 thereof  he  is  both  exemplary  and  imitable,  by  thofe  who 
 are  lawfully  called  to  the  Mimftery  of  the  Church,  foits 
 laid,  lo\\. 20, 21.  As  my  Tatherfcntme^fo  I  fend  yon* 
 
 And  belides  thefe  there  are  of  Chrift  >  actions  and  pra&i- 
 ccs,which  are  exemplary  for  all,  &c  imitable  to  people  as  wel 
 asMinifters,  and  fo  were  written  of  him,  and  done  by  him, 
 both  for  our  learning  and  imitation.  And  thofe  are  all  his 
 morall  actions,  and  virtues  of  his  life,  as  his  meeknefTe,  hu- 
 mility, patience,  love,  obedience,  &c.  Thefe  onely  are  they 
 wherein  he  intended  to  give  an  example,  and  whereof  he 
 hath  enjoyned  us  imitation,  as  well  as  learning,  as  Matth. 
 liti 9. Learn  ofme^for  I  am  meekjwd  /<?w/p  .'that's  for  our  learn- 
 ing. And  again,  I  Pet.2.2 1 ..  Chrifi  alfo  [ufferedfor  «#,  leaving 
 us  an  example  that  we  jhoft/d  foHaw  his  fief s  j  that  is  for  our  imi- 
 tation. Thefe 
 
Chr'tfts  cirwmft*  &  Incidental  aliens  cxemplable  net  cxemf*   8 
 
 Thefe  therefore  we  may?  and  muft  imitate,  as  being  ex- 
 amples fet  forth  purpofcly  for  us:  who  ever  doubted  ofrais,dr 
 denied  it  ?  we  all ,  though  with  different  paces,  rm  the  r?.c* 
 of  rightcouf  nefle,  endure  the  Crojfe  ,  dejp/fe  the  jhimey  loading  up 
 to  jefus ,the  Author ,  and  fin i (her  of  our  Faith  ,  Hebr.  12.  2, 
 and  all  other  moral  and  fpiritual  graces. 
 
 But  befides  thefe  exemplary  morals ,  there  were  other 
 adtons  and  pra&ifes  of  Chrift,  which  were Ceremonial,  (I 
 fpeak fo,  onely  for  diftinflion  fake;  aid  becau(e  that  word 
 may  diltatte,  unlefle  mingled  with  a  grain  of  Sale,  therefore 
 I  rather  call  them)  circumftantial  and  incidental  adions  of 
 Chrift,  or  his  indifferent  ones :  I  have  fome  reafo:i  to  fulpcft, 
 you  have  fomc  aime  hither,  becaufe  of  your  cuftome  of  re* 
 ceiving  the  Lords  Supper  fitting,  which  you  do  (others,  fay 
 (o  they  do,)  from  (Thrifts  example,  iitting ;  and  to  in  imita- 
 tion of  him,  r  his  being  the  great  argument,  brought  for  the 
 fame,  to  wit,  Chrifts  example  and  the  Apoftles  too :  For  as 
 to  baptifing ,  either  infants ,  or  others  ,  you  can  mike  no  ufe 
 of  (Thrifts  example,  as  who  baptifed  none  himfelf. 
 
 I  fay  therefore  that  thefe  kinde  of  actions  of  Chrift,  which 
 were  indifferent,  circumftantial,  and  incidental,  were  not 
 written  for  our  imitation,  fo,  as  that  we  are  bound  neceffari- 
 ly  to  obferve  them  ;  I  may  fay,  they  are  excmplable,  fuch  as 
 poffibly  and  indifferently  we  may ;  but  not  exemplary,  fuch 
 as  rightfully  and  necelTarily  we  muft  follow  and  imitate* 
 
 For,  (to  touch  upon  that  inftance)  that  gefture  of  Chrift, 
 it  Was  but  incidental,  upon  occafion  of  fitting  at  the  Paffe- 
 over  Supper  before ;  it  is  but  circumftantial,  none  of  the  Sa- 
 cramental a&ions,  and  fo  not  comprifed  within  that  Com- 
 mandment, do  this :  if  it  be,tell  us,  what  is  the  my  ftical  figni- 
 fication  and  refcmblance  it  hath  of  any  act  of  God  to  us,  or 
 us  to  God,  about  the  death  of  Chrift  ? 
 
 Again,  if  there  be  in  that  example  of  Chrift  any  religious 
 morality  to  binde  to  imitation,  why,then  it's  unlawfullto  do 
 other  thing,  or  otherwife;  why  then  do  fome  of  you  ftand 
 at  your  receiving  (as  well  as  others  fir,  when  as  both  the  one 
 and  other  of  you  fhould  lean  in  one  anothers  bofome  ?  For 
 Chrift  fate  not,as  we  and  you  call  fitting,)  why  do  you  fwarve 
 from  Chrifb  example,  in  the  leaft  tittle  ? 
 
 M  2  You 
 
8  2  Chrifl  circtimft . and  Ixcidential  Anions  cxcmplable.  &  exempt 
 
 You  may  likewife  imitate  Chrifl:  (its  poifible)  in  his  vc- 
 ftrre,as  in  his  gefturc ;  you  may  do  it  (its  lawful  1)  but  if  you 
 jauft  do  iu,  then  (I  pray)  let  me  fee  you  next  time,  in  a  feame- 
 leflc  Coat,  woven ,  or  wrorght  from  the  top  throughout :  for 
 f'uch  a  one  Chrifl:  ware ,8c  ought  to  be  exemplary ,and  imita- 
 ted in  his  habitc  as  well  as  in  his  fite.  Yea,  why  d  id  you  not 
 fit  down  in  the  Pulpit  at  High-Eafter,  when  you  preached 
 there, according  to  thrifts  example  ;  who  Math,  5.1.  fate 
 down  on  the  Mount,  and  preached  to  the  people,and  again, 
 Luke  5.3.  late  down  in  the  (hip,  when  he  taught  the  people 
 thereout?  I  prefume  you  will  hereafter  doit?  In  imitation 
 
 01  Chriit,  which  is  your  own  principle,  and  not  oblerve  the 
 1 3'b.  year,  feeing  Chrift  was  baptifed  at  30  years  old,Luke  3. 
 
 2  3.  And  again,  why  do  you  dip  your  profelites  at  any  years, 
 3c  not  oblerve  the  3  oh.  yearling  Chrift' was  baptifed  at  3  o 
 years  old  ?  Surely,to  fwerve  from  that,  w<h  may  be  imitated 
 in  Chriit  is  no  fin :,  nor  are  we  bound,  wherein  it  is  po(Tible,to 
 be  like  him:Then  mult  we  go  down  into  the  water,3c  it  mult 
 be  River  water  too,  at  baptilme ;  for  fo  Chriit  did 5  when  he 
 was  baptifed  oijohn  in  Jordan,  and  fo  here  is  a  good  argu- 
 ment for  you,  to  turn  Dipper,  if  all  Chnfis  examples  be  bind- 
 ing and  obligatory.  Then  mull  we  gird  our  felves  with  a 
 Towel,  and  wafh  our  peoples  feet  before  our  Ad  m in ift ration 
 of  the  Lords  Supper;  for  fo  did  Chrift)  John  1 3.  and  faith  at 
 the  1 4#  verf  ye  a/fp  ought  to  wafh  one  another s  feet,  and  verf.l  y. 
 for  1  have  given  y  oh  an  ex  ample,  that  ye  fhould  do  as  I  have  done  to 
 yoiiythefervant  is  not  greater  than  the Lord:  I  do  not  fee  how 
 you  can  avoid  this ;  here  is  precept,  example,  and  reafon  of 
 Chriit ;  precept,  for  you  ought  to  wafh  one  anothers  feet;  ex- 
 ample, I  have  done  it,  wafhed  your  feet,  and  good  reafon  > 
 you  fhould  fo  do  ,for  the  fervant  is  not  greater  than  the  Lord,. 
 And  fo,  now  from  this  example  of  Chrift  (if  here  it  be,  what 
 I  fay  to  you,  I  fay  to  all,  Wafh  h  as  there  it  was,  what  I  fay  to 
 you?  I  fay  to  all,  watch)  you  may  be  not  onely  a  gifted  bro* 
 theivbut  a  Laundering  fifter,  or  your  wife  rather ,  when 
 a  Wiobw,fpr  fo  the  Apoftles  put  over  this  ceremonial  Sc  in- 
 cidental, pra&ife  from  themfelves  to  the  Widows  of  the 
 Church ,  who  afterwards  were  to  wafh  the  Saints  feet,i  Tim* 
 5 . 1  o  as  like  wife  they  did  the  ferving  of  Tables  unto  Dea- 
 cons before,^,  6.*..  I-aft- 
 
Ckrifts  fafsive  obedience  how  exemplary,  83 
 
 Laftly,  take  chi>  rule  from  a  friend,  that  Would  not  you 
 fhould  miilead  your  (elf  by  examples,  no  not  of  Chrift  him- 
 (elf,  in  what  he  never  intended  to  be  exemplary  to  you-  Fol- 
 low Chrift  m  what  he  did,  and  commanded  you  to  do  the 
 fame;  and  fo,  in  what  you  have  both  his  precept  and  ex- 
 ample alio; but  not, in  what  he  did, but  commanded  not, 
 and  fo  not  in  what  you  have  onely  his  example,  but  no  pre- 
 cept alio :  For  Chrift  emptied  himlelf  this  way  alfo,  and  be- 
 came voluntarily  poor  for  our  fakes,  1  Cor'  8.9.  ate  you 
 hence  bound  to  be  like  him,  and  to  become  voluntarily  poor 
 for  his  fake,  as  the  Popifti  Hermices  hence  argue  ?  No,  you 
 muft  conceive ,  that  that  voluntary  poverty  in  Chrift  (as  be- 
 fore, his  voluntary  wafhing  of  the  Apoftles  feet)  was  not  in 
 him  any  aft  of  his  moral  obedience,  but  but  it  was  onely  a 
 requisite  preparatory  aft  to  the  work  of  redemption  >  and  to 
 the  magnifying  of  his  fp '.ritual  power,  who  hi  humility  and 
 poverty  would  and  could  fubdue  his  enemies, and  fave  his 
 people,  when,  as  it  appeared,  there  were  no  external  Accef- 
 fibns*  nor  contributions  of  temporal  gLeatnefTe,or  wealth  did 
 concurre. 
 
 The  fumme  is :  The  precept  of  imitating  Chrift,is  limited 
 to  his  moral  aftions,  or  commanded  example?,  but  is  not  to 
 be  extended  to  his  circumftantial,  or  incidental ,  or  indiffe- 
 rent aftion?,  or  examples  generally.  For  Chrift,  as  he  is  the 
 Principal  and  Fountain  of  all  morall  vermes, or  vcrtuous 
 aftions,  (o  he  is  the  Rule  and  Pattern, and  example  of  them, 
 propofed  for  all  to  look  uponrand  do  thereafter.  Our  imita- 
 tion therefore  of  him  muft  be  in  thoie  things  ,  which  are 
 univerfal,  and  belong  ordinarily  to  us,and  equally  to  all  the 
 Members  of  Chrift ;  namely  his  remarkable  moral  vertues, 
 and  his  works  of  ordinary  obedience  ,  I  fay  obedience  and 
 vertues. 
 
 And  firft ,  for  his  paflive  obedience  ;  wherein  though 
 he  be  not  exemplary  to  us,  as  I  touched  before  in  the  ends 
 and  purpofes  thereof,  as  he  did' it  as  our  Mediatour,  yet  he  is 
 exemplary  to  us ,  in  the  manner  and  matter,  teaching  us  alfo 
 to  differ  croffes  and  afflictions*  and  that  patiently,and  there- 
 fore Heb.  12. 1.  and  2.  Chriftians  are  bid  to  run  the  race  of 
 righteoufnejfe,  looking  unto  Jefay&CC.  who  for  the  joy  that  w a  fei 
 
 M  3  before 
 
84  Chrifis  acltve  obedience  jbow  exemplary. 
 
 before  him  endured  the  crojfe  ,  and  defpifed  the  Jhame,  &v.  and 
 verf.  3 .  to  confider  him ,  who  endured  fuch  contradiction  of  [tuners 
 again  ft  himfelf ,  lea  ft  ye  be  wearied  and  faint  in  your  mindes :  The 
 head  being  got  into,  and  through  a  ftraight  place,  is  a  good 
 example  for  the  Members  to  follow  after,  that  fo  they  may 
 fill  tip  that)  which  is  behinde  of  the  afflictions  of  Chrift  in  their  flefk 
 for  his  bodies  fakf)  which  is  his  Churchy  Col.  1 .24, 
 
 And  fecondly?  for  his  active  obedience  and  vermes  he  Is 
 exemplary  to  us  therein,  though  not  to  an  equality  and  full 
 perfection,  yet  for  the  quality  and  fome  proportion  of  them. 
 60  before  fth,i  3 .1  5.  I  have  given  jots  an  example  that  yefhwld 
 do  as  I  have  done,  not  of  wafting  the  feet  of  our  people  ,  (for 
 that  action  was  but  temporary,  and  according  to  the  cuftom 
 of  the  placepand  age  of  the  world:)  but  of  an  humble  minde, 
 and  tender  affection, and  companion  in  Chrift, which  graces 
 are  not  temporary  and  particular,  but  moral  and  univcrfal 
 for  all  to  follow  and  imitate,  as  the  AyolWe  Phil, 2. y&c.  Let 
 the  fame  minde  be  inyouy  which  was  in  Chrift  lejtts,  wh$  being  in 
 the  form  of  God  made  himfelf  of  no  reputation  ,  tookjipon  him  the 
 form  of  a  fervanty  humbled  himfelf  ,  and  became  obedient  unto  the 
 wafhing,the  wafhing  of  his  fervants  feet,  as  afterwards  unto 
 the  death ,  the  death  of  the  Croffe, 
 
 And  becaufe  I  would  omit  nothing ,  wherein  Chrift  is 
 exemplary  to  us,  and  imitable  of  us>  or  we  may  be  conform- 
 able unto  him,  I  will  fliut  up  this  with  two  Texts  of  Scrip- 
 ture, I  John  3.3,  we  know  that  when  he  {hall  appear  ,we  (hall  be 
 like  him  •  whojhall  change  our  vile  body,  that  it  may  be  fajhioned 
 like  unto  his  gloriom  body ,  Phil.  3 . 2  o.  Thus  in  glory  ( if  in 
 grace  we  do  fample  him  ,  and  be  like  to  him  here)  we  (hall 
 be  fampled  and  made  like  unto  Chrift,  and  not  onely  fam- 
 pled,  and  made  like  unto  the  Angels,  Math^^o. 
 
 Scd.  VI.  Of  the  Examples  of  the  J$o(tle$, 
 and  their  imitation. 
 
 BUt  I  come  laftly  to  the  Examples  of  the  Affiles :  And 
 here  I,  I  ihall  tell  you,  that  you  ballance  together  always 
 
ChiH  the  prime  and  chief  Ex  ample  for  immitation,  8  J 
 
 in  your  pair  of  Scales,  I  mean,  your  two  iheets  of  Paper,  the 
 Examples  of  Chrift,  and  the  Examples  of  the  Apoftles,  and 
 make  them  alike,  or  equal  Rules  and  Patterns  for  our  imita- 
 tion :  Whereas  you  mould  have  weighed  them  fingly  by 
 themfelves,  and  given  the  Examples  of  Chrift  the  greater 
 weight  and  worth  of  the  Priority,  and  Precedence ;  yea, 
 praeheminency  :  For  as  all  the  brethrens  fheafs  did  ftand  a- 
 bout  Iofefhs  (heaf,and  made  obeyfance  to  it.  So  all  the  Apo- 
 ftles Examples,  and  the  Examples  of  all  the  Saints  that  ever 
 were,  or  Chall  be  in  the  Church,  rauft  vayl,  and  ftrike  fayl  to 
 the  Example  of  Chrift ,  when  he  is  before  them  they  muft  do 
 their  Homage^  and  tbekfamtage  unto  him,  who  is  the  Exam- 
 ple of  alt  Examples ,  and  himfeif  without  Example,  anointed 
 with  the  Oyl  of  gladnefle  above  his  fellows,  in  whom  are 
 hidden  all  the  Treafures  ot  wildom  and  graces ,  to  whom 
 the  fpirit  was  given  without  mcaCure  :  Whereas  the  Apo- 
 ftles had  the  fpirit  but  in  meafure,  and  out  of  the  Treafures 
 of  wifdom  and  grace  were  hidden  in  him ,  and  they  are  but 
 Examples  and  Images,  according  to  Chnfts  Example;  and 
 I  pray,  who  is  the  Image  of  God,and  the  exprefle  Character 
 ot  nis  fubftance,  Hd>M3* 
 
 The  Rule  is,  and  is  a  true  one  *->  that  which  is  firft,and  beft 
 m  any  kinde,  is  the  Rule  and  meafure  of  all  the  reft;  Chrift 
 therefore  being  thefirftand  chiefeft  Member  in  the  Church, 
 namely  the  head,  he  is  to  be  the  ground  of  conformity  to  the 
 reft  :  that  as  by  compaflion  Chrift  became  conformable  to 
 his  Members  in  their  infirmity,  HVf.4.1 5.  fo  they  by  Com- 
 munion ought  to  be  conformable  unto  their  head  in  his  fan- 
 
 Yea,  I  may  call  Chrift  Jefus  the  onelj  ,  not  onely  the  prime 
 Example  :  For  whereas  man  alone ,  who  was  eafily  to  be 
 feen,  might  not  fafely  be  followed ,  as  not  being  in-errible  in 
 fpirit,  and  God  alone,  who  might  be  fecurcly  folio  wed, could 
 not  poflibly  be  feen,  as  being  invifible  in  eftencc :  Now  that 
 God  is  become  man,  as  onely  Chrift  is,  the  GoA-man ,  behold 
 before  our  eyes  an  onely  full,  and  compleat  Example  and 
 Pattern  to  imitate.  And  therefore  when  the  Apoftle  S.Paul 
 called  upon  the  Corithians^  {Be  ye  followers  of  me)  for  their 
 imitation  of  himfeif ,  he  addeth  prefently  yas  Jam  of  Chnfi 
 
 Iefttt, . 
 
86         The  Jpotf.fecondary,  and  nest  examples  for  imitation. 
 
 /*/*#,  exprefltng  his  meaning,  that  they  fhouid  follow  Chrift 
 Jefus  indeed,  i  Cor. ii,  i.and  when  he  had  campafTed  us 
 withacloudof  witnefies,  and  a  croud  of  Examples,  he  bids 
 i'S  to  run  with  patience  the  Race  of  Right  eoufneffe^  looking  up  to  U* 
 fm  the  Anthour  and  finisher  of  our  Faith)  Heb.i  2,1.  and  2. 
 
 But  are  not  then  the  Apoftles  to  be  look'tunro  alfo,  as  to 
 Examples?  Yes,  but  obferve  the  diftance  and  the  difference^ 
 of  Afpecl,  or  Refpe£t  rather ,  without  which  ,  you  tumble 
 together  in  your  (heets  ,  the  Examples  of  Chrift  and  his 
 Apoftles,  (I  know  not,  how  many  times ,  but  many  times,  I 
 am  fure)  not  mentioning  the  leaft  difference ,  or  diftinSlion 
 betwixt  Chrift  and  his  Apoftles  in  this  matter  of  Example- 
 fhip  &c  Imitation ;  whereas  the  great  Apoftle  himfelf  makes 
 Chrift  Jefus  thefole  rule  and  me  a  fur  e  of  all  other  Examples, 
 and  propounds  himfelf,  and  all  others  to  be  no  farther  fol- 
 lowed, than  they  tread  in  his  fteps  and  walk  after  him  \  and 
 fofrom  hence  we  have  this  refulr,  that  we  are  to  imitate  the 
 Apoftles  themfelvcs,and  make  them  our  Examples,but  with 
 a  chief  eye,  and  refpecl  to  Ghrift>  (eye  them  alto,  but  eye 
 Chrift  beyond  them,efpecially,  as  the  Proto-Patterne)  as  alfo 
 with  this  Limitation  and  Caution  fo  far  as  in  their  praftifes 
 and  opinions  they  refemble,  and  exprefle.his  life  and  fpint. 
 For  Chrift  is  neceftarily,and  abfolutely  to  b:  imitated ,  as 
 being  the  way,  the  truth,  and  the  life,  (the  way,  in  his  ex- 
 ample and  a£tions,  the  truth  in  his  Do£tnne  and  promile;;  the 
 life,  hi  his  rewards  and  gifts.) 
 
 John  the  Baptift  was  a  burning  and  fhining  light',  (and  fo 
 were  the  Apoftles  the  lights  of  the  world  and  Church)  but 
 Chrift  was  alfo  ^living  or  enlivening^  quickmnglight?who 
 enlightneth  every  man  coming  into  the  world,  proceeding 
 in  the,  world,  and  going  out  of  the  world ;  He  the  Sun  of 
 righteoufnefle  (they,  but  the  leiler  Stars)  in  all  venues  and 
 morals,  a  very  preceptive  example,  an  exemplary  precept,  a 
 rch,and  full  vifible  Sanctuary, Library,  and  Commentary 
 of  God,  whileft  he  lived  upon  earth,  and  much  more  fitting 
 in  Heaven  ;  This  Sun  of  RightcoufncfTe,  (fo  I  will  again 
 {tile  him)  is  without  any  (pot  or  fpeck  of  darknefleor  dim- 
 nellc  in  him,  alwayes at  the full,{u\lot -the  Spirit  of  truth  and 
 holincile,  inciring ,  un-errable,  indeficicnr,and  no  way  defe- 
 ctive, 
 
jipoftt  virtues  fir  imit:jnprt  exemplary  for  c  Ant  ion  e  87 
 
 drive,  who  neither  is  deceived  in  his  leading  before,  nor  can 
 deceive  any  that  follow  after  him. 
 
 I  have  faid  the  more  of  our  Saviour  Chrifts  example 
 and  pattern,  to  difference  him  from,  and  advance  hima- 
 bove  ail  other  in  that  way  and  kind ,  becaufe  I  fee  you  make 
 little  or  none  betwixt  him  and  his  Apoftles  in  the  fame. 
 
 But  now  for  his  Apoftles  and  Dilciples  by  themfelves : 
 
 I  acknowledge  that  the  morall  practices  of  the  Apoftles, 
 and  their  moral!  virtues  alfo  are  precedents  and  examples 
 to  us,as  who  therein  have  traced  out  unto  us  the  way  of  eter- 
 nal!, life,  and  do  make  very  much  for  our  encouragement, 
 and  inftitution,  and  inftru&ion  ;  who  are  therefore  held  out 
 as  Beacons  of  light  in  the  Scriptures  unto  us.  1.  Becaufe 
 naturally  we  are  given  to  imitation,  and  gracioufly  to  the 
 imitation  of  the  beft.  2.  Becaufe  cnfamples,  efpecially  it 
 eminent,  more  move  us  than  words.  3.  That  we  might 
 not  be  diicouraged  with  the  opinion  or  apprehenfion  or  the 
 difficulty  of  the  duty  or  virtue,  feeing  we  are  fampled  with 
 men  of  our  own  mold,who  in  the  hardeft  of  them  have  gone 
 before  us. 
 
 But  we  muft  not  pin  our  obedience,  and  tie  our  pra&ices 
 to  the  example  of  any  Saint,  no,  nor  Apoftle,  left  we  happen 
 to  ftumble  m  the  dark,  and  break  our  fliins,  and  in  follow- 
 ing of  them,  we  fall  with  them.  For  they  were  men  fubjett 
 to  the  likepaflions  that  we  are;  and  their  light  was  but  as 
 the  light  of  the  Moon,  mingled  with  fome  j^,fubje£t  to  wain- 
 ingsy  decreafes  and  eclipfes.  The  falls  and  apoftafies,  the  er- 
 roursand  infirmities  of  diverfeof  them,  not  keeping  clofe 
 and  holding  conpnftion  with  their  Sun  of  righteoHfneffe^Qhn^ 
 are  registered  in  the  Gofpel :  as  Peters  denial  of  Chritt  thrice> 
 and  after  his  confirmation  and  Chrifts  afcenfion,  he  walked 
 not  uprightly  according  to  the  truth  of  the  Gofpel,  but  dift- 
 fembled  with  the  Jews  about  circumcifion,  and  therefore 
 'Paul  withfiood  him  to  his  face,  for  he  v?A6  to  be  blamed^  Gai.2.  lit 
 Yea,  zn&Pdul  himfelf?  was  he  not  puft  up  with  abidance 
 of  revelations?  arid  therefore  a  meffenger  ofSatwfent%o  buffet 
 him,  2Cor.i2.7.  I  omit  the  reft,  all  wh.ch  do  tell  us  and 
 teach  us,  that  we  muft  be  wary,  and  take  heed  of  fetting  up 
 of  man  before  us  for- our  pattern  and  example.  You  (  vl 
 
 N  feems) 
 
{>  8  Extraord.  atfsef  Saints^  as  Elifha,  &c.  intxemf. 
 
 teems )  rufhonandfear  nothing?  fo  you  fee  the  example  of 
 an  Apoftle  before  you,  or  of  Apoftles ;  For  generally  you 
 write  of  their  imitation  ;  but,  Sir,  were  thofe  examples  I 
 now  mentioned,  of  two  the  moft  famous  Apoftles,  written 
 for  your  imitation,as  you  fay  indefinitely  >in  your  firft  Qujere? 
 according  to  your  meaning  they  were  \  for  your  learning 
 they- were  indeed,  that  you  mould  learn  not  to  diiTemble, 
 not  to  be  pufc  up,  but  for  your  imitation  they  were  not  writ- 
 ten ;  for  tome  of  their  actions  Sc  practices  noted  in  Scripture 
 asfinfullj  arefoto  ir,  (pettaclesof  humane  frailty,  not  ex- 
 amples of  the  like  pra&ice,  and  fo  were  for  our  caution,  not 
 our  imitation. 
 
 Again  fccondly,fomepra£t  ices  an  da£rs  of  the  Saints  (for 
 I  fuppofe  you  do  not  confine  your  imitation  oncly  to  the  A- 
 poftles,  and  Saints  of  the.new  Teftament)  the  Saints,  I  fay, 
 TXSt/ibrahapj-i  the.  Ifraelites,  Phmehoi^  Sampfon,  and  Eliot? 
 are  not  to  be  imitated,  becaufe  they  were  but  perfonall  a£ts> 
 that  died  with  them  who  did  them,  and  who  'did  them  by 
 afpeciaH  direction  and  difpenfation  of  God  given  them, 
 and  10  can  inforce  or  infer  no  imitation  at  o^r  hands?  with- 
 out the  like  (pecial  ties.  I  mean  the  examples  of  Abraham 
 (though  the Father  of  fhe  faithful)  Haying. (in  purpofe)  his 
 fon,  Gen.2i,i  q«  Of  the  ifraelites  (the  people  of  God,  and  &>■ 
 adyifed  by  him  todo)  fpcflliug  fche  ./Egyptians,  Exod.y^  6t 
 Of  Phlmhm  (zealous  for  Gods  cau(e) .  thrufting  thorow  the 
 two  Adulterers  in  the  very  act  with  his  javelin*  Nnmb^^,y, 
 Of  kawpfrn  (reckoned amongfl  the- Worthies  in  faith  u* 
 of  He  b .  g  "a  ;)deftroy  ing  b  imieif  and  .the  Ph  iiilt  'w9Jttdg .  1 6.  %  a ,- 
 Of  Elias  (that  man  of  God),  consuming  by  fire  from  Hea- 
 ven, the  Captains  and  their  Companies*  i  'Kmgj. .  i  o. 
 
 I  belceve  there  are  fome  fiery  fpiritsabroad,  that  would* 
 ifthsyrnight  be  perm'tted,  be  imitating  fome  of  thefe  ex- 
 amples, :  especially,  the  laft  of  Eliot :  as  there  were  fuch, 
 wkneffe J4wes  znd  jokn,Chri(ls  Djfcip]es,/^9«54t  Lord, 
 i&y  thcy,TV^  ihpHthatwe  command  ^eiocome'dovon  from  hea- 
 ycnAnd  .cokfumeihem^,  m  Elias  did  >  Why  1  what's  the  mat- 
 ter ?  The 'Samaritans  ywho  haye  no  dealings  with  the  fervs^  as  it*S 
 (aid  alio,  John  4.9*)  Would; not  receive  Chrift  and  hi>  Apo- 
 j&ies.who  were  Jews.  I  wifat  you  before  to  be  of  iW.buLl 
 
 {hall 
 
Examples  §fSt.  Peter  anfwerea;  gp 
 
 ihall  here  dehort  you  from  being  of  fohn  and  lames,  (enough, 
 you  are  the  name- fake  of  the  one.)  Be  not  rafli  and  hafty  to* 
 call  for  fire  down  from  Heaven  to  co  lfume  u>>  in  imitation 
 oilobn ,  or  lames,  as  they  would  have  done  in  imitation  of 
 Eliot,  and  that  becaufe  we  are  not  fo  ready  to  receive  and  in- 
 tertain  you ,'  and  your  followers :  ftand  ft  ill  and  liften ,  how 
 Chrift  himfelf  liked  of  this  their  zeal  of  imitating  Elms, 
 though  in  his  own  behalf ;  at  thei5 1.  UfeyChrifi  turned,  &  re- 
 buked tbem,£rfaid,ye  know  not  what  manner  offpiritye  Are  of:  as 
 who  fliould  1  ay,you  muft  not  think  to  do  as  Ellas  did,  uhlelTe 
 ye  were  of  the  (amefpirit  rhat  Etias  !w&s ;  you  are,  or  ought 
 tobe,ofagentle,quier,andmercifull  fpirit,fuch  a  one  be- 
 comes you,  who  are  Chrifts  Dilciples,  andf  eh  a  one  is  moil 
 finable  in  the  Kingdom  of  Grace.:  and  fo  it  follows,  the.  (on 
 ot  man  .is  not  come  ( nor  bids  others  go)  to  deftroy  mens 
 lives,  but  to  favc  them. 
 
 You  fee,  Sir,  it  is  no  zeal,  but  a  Cacozeale,  or  bad  zeal  to 
 be  imitating  (indefinitely)  the  example  of  Saints ,  as  here  of 
 EUas ,  becaufe  you  cannot  be  of£//Vjfpirit,whoby  a  Divine 
 particular initinct,  and  power,  did-whai  he  did  >  and  lames 
 and  John,  they  did  what  they  did,  led  by  a  fpiric  of  humane 
 revenge  and  indignation. 
 
 You  know  what  manner  of  fpirit  you  are,  I  fee,  you  are  of 
 a  hot,  and  fierce  [pirir,  in  your  words  and  writings  here  a- 
 gainft  us  be  not  fo  in  yourpiayers,.in  calling  for  fire  down 
 from  Heaven  to  confume  us ;  neither  be  fo  in  your  Actions, 
 in  caftingyoui"  wild-fire  amongft  us,or  in  tying  brands  of  fire 
 to  Fox  tayls,  and  turning  them'  into  our  [landing  Corn,  to 
 turn  up  our  fhockes  and  (heafes,,  as  you  go  about  in  the  fkfl 
 Quaere  of  your  fecond  multitude  :  if  you  follow  in  either,  the 
 example  o£Sampfi*,o\:£lias.,  you  are  mifguided,  and  go  not 
 in  the  right  path  of  imitation  of  them.  * 
 
 But  you  will  fay,  did  not  Peter  jo,  the  Gofpel,or  A£b  J.~ 
 deftroy  Ananias  and  Saphira,  thole  two  grand  Hypocrites 
 and  Sacrilegers,  may  not.  we  imitate  that  example ,  and  do 
 the  like  aft  of  the  Apoftle  ?  I  anfwer,  if  you  may, look  well 
 to  y our  felvcs,  that  your  own  per fous  may.be  fecured,  and 
 fome  other  Apoftle  among  you  finde  you  not  our,  in  youi' 
 keeping  back  a  part  of  what  was  devoted  to  the  Church : 
 
 N  a  bur, 
 
9  o  MiyacU  dtthns  of  the  Afoflles  not  Exemplary. 
 
 but>  what,  and  if  God  would  have  an  example  extant  ot  his 
 wrath  and  vengeance  againft  Hypocrites  and*  Sacrilegers, 
 at  the  very  firft  planting,  and  founding  of  his  Church  under 
 the  Gofpel,  and  by  a  Divine  fpecial  power,  and  lingular  a& 
 of  Authority  j  delegated  Peter  to  be  inftrumcntal  thereunto 
 (to  the  greater  terroos  of  all  Hypocrites  and  Sacrilegers, 
 ;hen,  and  after,)  may  this  becaufe  the  A£t  of  an  Apoltle  be 
 drawn  into  example,  and  imitation  ?  Then  may  that  voice 
 alio  (poken  to  Peter,  A£ts  1 0,13.  Arife  Peter, {lay  and  eaty  go 
 for  a  Precept  to  do  the  like. 
 
 And  why  may  not  all  the  miraculous  A&s,  and  actions, 
 both  of  tneic,8c  the  other  Apoftles, (who  alfo  hcai'd  the  fick, 
 cured  the  blinde ,  raifed  the  dead,  &c.  Be  attempted  and 
 imitated  ?  becaufe  (indeed)  they  were  but  perfonal  privi- 
 ledge?,  indulged  to  them  the  firft  planters  of  the  common 
 faith:  and  becaufe  they  were  temporary ,  and  fpecial  gifts 
 and  ads, during,  and  lafting  but  thofe  primitive  times,  and 
 fo  not  all  prattiles  and  enfamples  of  the  Apoftles ,  were  writ- 
 ten for  our  imitation, 
 
 Laftly,fomea£tsandpra6tifes  of  the  Apoftles,  were  buc 
 incidental  and  occafional  ,  looking ,  no  further  then 
 theprefent.  1.  Neceflity  of  the  times,  thus  ^ib  4*  32.  they 
 had  all  things  common,  neither  [aid  any  »fthem,  that  ought  of  the 
 things ,  which  he  fojfejfed  was  his  own :  you  cannot  plead  here, 
 imitation  of  the  Apoftles!,  unleffe  you  (hew  the  like  neceflity 
 and  exigency  of  times  j  or  unlcfTe  you  mean  to  turn  Leveller. 
 2.  The  appearance  and  avoidance  ot  fcandal ,  (o  All.  16.3. 
 Paul  circumcised  Timotheus,  becaufe  of  the  lews>which  were  in 
 thofe  quarters',  of  fuch  Afts  and  Examples  of  the  Apoftles  I 
 fhall  {peak  more  hereafter. 
 
 To  draw  up :  The  Faith,  Patience,  Meeknefte ,  Humility 
 and  Obedience,  and  fuch  likepra&ifcs  of  the  Apoftles  and 
 Saints ,  are  examples  for  us  to  imitate  '•>  yes. ,  Rules  for  us  to 
 walk  by,  and  follow :  Rules,  I  fay ,  Iput  no  perfect  Rules ,  for 
 they  did  go  in  and  out,  and  have  had  windings  and  turnings, 
 and  crooks  in  their  way  ;  yea,.rather,the  word  of  God ,  and 
 not  the  examples  ot  man,  are  the  ftraight  and  right  Rule,  and 
 fane*  to  wa\kby>Gal.6m  16.  No  example  is  to  be  followed 
 againhSor  befides  this  Rule,for  then  k  is  an  irregular  example} 
 
 and 
 
Prophets  bow  Exemplary  and  ImltabU.  $  \ 
 
 and  to  be  avoided.  If  it  be  an  examples  no  preceptor  Rule 
 for  ir,  then  it  is  an  inobligatory  example,  and  bindes  us  not  to 
 imitation,  without  there  be  the  like  caufes ,  and  the  like  con- 
 ditions; as  how  the  Apoftles  did  it,  when  they  did  it,  where 
 they  did  it ,  and  why  they  did  it  :  for  where  the  cafe  and 
 caufe  is  different,  there  the  inftance  of  an  enfample  takes  noc 
 place,  will  do  no  good,  to  force  us  to  the  like,  though  other- 
 Wife  the  thing  be  indifferent. 
 
 But  why ,  I  pray,  did  you  not  write  alfo,  of  the  examples 
 of  Chrifts  Prophets  alfo  to  be  followed ,  like  as  of  the  Apo-    - 
 ftles,  whrn  as  St.  lames  bids,  cap.$,verf.i9.  Take,  my  breth- 
 ren, the  Prophets,who  have  fpoken  in  the  name  of  the  Lord, 
 for  an  example  of  fuffering  affliction  and  patience :  whether 
 you  will  take  them  fo  as  an  example  of  this,  or  partake  with 
 them  in  this>  in  fuffering  affliction  and  patience,  I  do  not  de- 
 lire  there  Qiould  be  any  fuch  tryal  upon  you  •*  But  this  I  do, 
 and  fhall  requeft  of  you,  that  you  would  not  hereafter  ufe 
 learned, and  pious perfonage?,  and efpecially  holy  and  fa- 
 mous Churches ,  (whofe  faith  is  fpoken  of  throughout  the 
 whole  world,)  and  the  facred  Ordinances  of  the  fame,  with 
 fuch  common  and  rough  language,  as  you  have  done ,  pre- 
 tending for  fuch  a  rudeneffe ,  and  ruggedneffe,  the  examples 
 of  the  Prophets  in  the  Old  Teftament :  For,  Sir »  their  cafe 
 was  extraordinary,  their  calling  peculiar,  their  Commiffion 
 fpecial,  their  fpirit  miraculous,  their  Authority  great ;  as  to 
 their  fingle  miflions,  they  were  fent  out  like  Thunder   and 
 Lightning,  to  do  that  office  plainly,  for  the  doing  of  which 
 in  that  manner,  God  had  given  no  Commiffion  to  any  ordi- 
 nary man,or  Minifter ;  and  therefore  we  never  finde  that  the 
 Prieftsdid  ufe  that  freedom,  which  the  Prophets  were  com- 
 manded to  ufe ,   whofe  very  words  being  put  into  their 
 mouths,  it  was  not  to  be  efteemed  an  humane  aft ,  or  aiaw- 
 full  manner  of  doing  an  ordinary  office. 
 
 Neither  could  it  become  a  Precedent,  or  example  to  uy 
 or  you, whofe  Authority  is  precarious,and  withouc  coercion, 
 whofe  Spirit  is  allayed  with  humility,  and  other  Chriftian 
 graces,  whofe  words  are  not  prefcribed  us,  but  left  to  the 
 condud  of  common  prudence, which  tells  us,that  what  was 
 fit  and  pious  for  a  Prophet  to  do  amongft  the  old  Jews    ' 
 
 N  3  would 
 
9  2  six  gttAres  tfthe  Adverf.  reciuA  •. 
 
 would  be,  and  is  uncivil,  and  intollerable  for  an  Evangelift  to 
 do  to  the  later  Chriftians.  Lee  not  the  fpirit  be  more  pro- 
 phet ical  and  legal,  than  Apoftolical  and  Evangelical. 
 
 And  thus  I  have  given  you  my  thoughts  and  anfwers  to 
 fourteen  of  your  Quaeres,  about  the  Commands  arid  Exam- 
 ples of  Chr  i  ft  and  his  A  poftles,  and  that  difti'n&ly  (though 
 you  propound  moft  confufedly.)  The  commands;  of  Chrift 
 by  themselves ,  and  the  examples  of  Chrift  by  themlelves, 
 then  the  commands  of  the  Apoftles  by  themfelves ,  and  the 
 examples  of  the  Apoftles  by  themfelves,and  have  (hewed  un- 
 to you  how  far  forcb,each  of  them,and  all  of  them  are  for  our 
 learning  and  imitation. 
 
 But  to  what  purpofe  is  all  this  waft, of  Paper,  and  Ink,and 
 it  may  be,  Oyl  ,or  Tallow  ?  (for  I  gheiTe  your  Quires  have 
 more  of  the  dark  nighr,than  the  light  day  in  them?)  In  wiiac 
 particulars,  at  laft,  will  thde  generals  end,  about  the  com- 
 mands &:  examples  of  Chrift  &  his  Apoftl.  being  for  our  lear- 
 ning and  imitation?  why  ?  fure,  in  tbefe  iix  points  as  it  feems, 
 which  are  your  demands,  and  immediately  follow  after  the 
 fiift  (even  Qim'es.  I  muft  let  them  down  in  your  own  Words 
 again,  before  I  (hall  anfwer  unto  them. 
 
 Iwoulddefire  toknow  of  you  can  give  from  the  words  of  Chrift 
 for  the fe  your  prattifes,  whofe  Mmifters  you  pretend to  be, 
 
 i.  For  forcing  maintenance  from  thofe  that  are  not  willing  to 
 fay  ity  it  going  againji  their  confciencet  and  fuing  them  at  the  Law 
 to  recover  them, 
 
 1,  For  jour  owning  of  the  Mini ftry  of  the  G  off  el  of  (fhri ft, upon 
 an  account  of  your  humane  Learnings  Arts  >and fey nee s,  and 
 other  acquired  farts  from  Oxford,  or  Cambridge  ,  or  fuch  like 
 Schools  of  humane  learning, 
 
 5,  What  Warrant  you  have  from  the  words  of Chrift ,  for  your 
 baptifing  of  Infant sy  before  they  ho  actually  believe, 
 
 4.  What  Warrant  you  have  from  the  words  of  fhrifty  for  admit- 
 ting ofperfons  to  the  Lords  Supper, before  they  are  baptifed^ac cord- 
 ing to  thrifts in ft  i  tut  ion,  and  holding  forth  the  works  ofholineffe  to- 
 wards God,  and  right  ecu fneffe  towards  men  \  in  a  word,  before  they 
 are  born  of  water, and  the  fpirit,  or  at  lea  ft  fo  far  as  man  can  judge 
 them  fo  to  be, 
 
 5.  What  Warrant  you  httve  from  the  word  of  God>  to  own  your 
 
 fslva 
 
1 be  fame  gutres  examined.  •  $  3 
 
 felves  Taftours of Churches  ^whileft  yon  perform  not  thofe  duties^ 
 which  are  enjoy  ned  to  all  P  aft  stirs  of  (fhurches  by  Chris!  and  the 
 9s4pojrUsof£hrift,in  Math.  10.8.  A<ft.  20.28,3 1, 3 4,  2  Pec.  5. 
 
 6,  What  Warrant  y  oh  have  from  the  fame  %jtle  to  force  any 
 into  obedience  to  your  prattifes  whether  they  Willyor  no. 
 
 This  indeed  is  fomewhac  handfomely  done,  after  your 
 firft  feven  Quaeres  in  general],  about  the  commands  and  ex- 
 amples of  Cnrift  and  his  Apoitles,  in  the  next  place  to  ask, 
 by  way  of  inftance  or  application,  What  of  them  (fo  you 
 fhould  have  done)  we  have  to  fhew,  for  thofefix  things  a* 
 bove  mentioned,  which  we  own  and  pra£tife. 
 
 But  then  after  thefe  particular  inftances,  to  return  and 
 fall  again  upon  the  commands  and  examples  of  Cnrift  and 
 his  Apoitles,  in  the  generall,  in  four  following  Quxres  to  the 
 fame  purpofe,  8c  to  repeat  in  two  Quxres,  the  1  ith  &:  13th 
 about  one  of  the  particulars,  inftanced  in  before  in  the  third,. 
 is  fuch  an  unhandfome  piece  and  form  of  words,  fuch  an  un- 
 toothfome  bit  of  twice  and  ottener  fod  Coleworts,  fuch  an 
 In-and-Our,fuch  a  Mingle-mangle,fuch  a  confufed  order,  as 
 none  could  ever  have  fallen  into,  but  an  enemy  to  all  hu- 
 mane learning,  Arts  and  Sciences  of  both  Umverfkies. 
 -   Secondly,  fee  again  how,  for  want  of  thefe,  you  are  out 
 of  your  own  way  and  path :  for  whereas  in  your  generall  fe- 
 ven Quxres  preceding,  you  joyn  together  the  commands 
 and  examples  alio,  of  Chtift  and  his  Apoftles,  likewife  in 
 your  particular  applications  and  inftances  upon  our  fix  pra- 
 ctices, .  (to  which  you  do  except)  you  enquire  onely  what 
 word,  or  what  warrant  from  the  Word,  we  have  for  them  j 
 and  no  more  :  You  ask  nothing  of  the  examples  of  Cnrift 
 or  his  Apoftles,  what  of  them  we  have ;  fo  that  having  be- 
 fore two  firings  to  your  bow,  very  unwifely  you  let  one  go;fo 
 that  if  we  can  fhew  but  an  example  of  Cnrift  or  his  Apoitles, 
 for  any  or  all.of  thofe  particulars ;  you  are  goner  according 
 to  your  own  bent  and  aim,  who  made  both  and  either  of 
 them  to  be  the  mark  and  rule  of  our  learning  and  imitation, 
 as  you  may  fee  m  the  third  of  your  feven  Quaeres,  where  you 
 make  the  commands  of  Chrift  and  his  Apoftles,  joyned 
 with  their  examples  and  pra&kes  f  ufficient  tor  our  rule. :  in 
 
 the: 
 
94         Matters  and  Afts  of  Cods  worfh.  from  Gods  command. 
 
 the  fell  of  your  inftances,  you  make  but  the  word,  The 
 Rule. 
 
 Thirdly,  whereas  in  your  fifth  and  feventh  foregoing 
 Quaeres,  youfpecifie  twice  the  worftiip  of  God :  I  hadrea- 
 fon  to  think,  you  meant  that  the  commands  and  examples 
 of  Chriftand  his  Apoftles,  Were  requisite  to  that  efpecially, 
 if  not  oncly  :  you  make  inftance  in  tome  particulars,  which 
 are  not  parts  of  that  worftiip.  For  the  pcfitive  and  inftitu- 
 ted  worftiip  of  God,  is  alio  chiefly  and  briefly,  Faith,  Hope, 
 and  Love  of  God,  and  our  Neighbour  for  God,  Sec,  this  is 
 the  worftiip  of  God  properly  and  immediately,  as  I  have 
 fhewed  before.  The  publike  and  folemn  preaching  of  the 
 Word,  celebration  of  Baptifm,the  Lords  Supper  and  Prayer, 
 are  the  means  that  properly  and  immediately  make  unto 
 the  exercifing  and  furthering  of  thofe  duties.  And  then  the 
 combination  of  the  faithful!  into  certain  Congregations  and 
 Churches,  Election,  Ordination,  and  Miniftration  of  Mini- 
 fters  ordained  of  God, together  with  the  care  of  Ecclefiafti- 
 callDifcipline,  are  fomc  means  appointed  and  commanded, 
 for  the  right  performance  of  the  former.  It  is  true,  what- 
 soever is  not  commanded  in  Gods  Worfhip,  is  ftrange  fire, 
 and  fo  to  be  put  out?  is  mans  will-worftiip,  and  to  be  reject- 
 ed ,  as  to  the  fubftance,  matter,  and  ad  of  worfhip ;  but  not 
 foasto  the  circumftances  and  dependents  therein,  which 
 Chriftian  Magiftrates  and  Guides  of  the  Church  may  adde, 
 as  where  and  when,  Sec.  For  there  doth  not  alwayes,  in  all 
 the  a£ts  of  worftiip,  lieuponusamoftabfolute,  immediate, 
 and  peremptory  precept  for  any  particular,  without  fome 
 allowance  or  confideration  of  either  antecedent  or  conco- 
 mitant circumftances.  But  you  here?  without  any  confide- 
 ration of  the  a£ts  of  Gods  worftiip,  and  of  the  means  for  the 
 exercifing  of  it,  or  the  circumftances  accompanying,  fpeak 
 onely  in  generall  of  the  worftiip  of  God,  and  then  inftance 
 in  fix  particulars,  in  our  maintenance,  our  Miniftery,  our 
 Baptifm,  our  giving  the  other  Sacrament,  our  Paftourftiip, 
 and  our  authority  (as  if  thefe  were  all  the  worftiip  of  God) 
 and  require  of  us  a  warrant  out  of  Gods  word  for  theni  all, 
 one  afcer  another. 
 
 And  fo  now  I  come  unto  our  fix  particulars  one  after  an- 
 other 
 
ltmarddndmwdrdcAllwg  oj  Miniftcrs.  9  5 
 
 other,  but  not  in  your  order,  which  is  dill  and  ever  our  of  or- 
 der. For  your  fecond  fhould  have  been  your  fir  ft,  even  as 
 our  Miniftery  goeth  before,  and  maketh  plea  for  our  main- 
 tenance ;  you  begin  in  the  firft  to  take  our  maintenance,  and 
 in  the  fecond  to  take  our  Miniftery,  to  task,  and  to  ask> 
 What  word  we  have  fork  ;  It  feems  thereby,  this  is  that, 
 our  maintenance  you  primarily  and  principally  intended  to 
 fubftra£t  ;and  our  Miniftery,  but  fecondariiy,  3c  in  the  next 
 placc,as  if  you  would  firft  ftarve  our  bellies,from  filling  them- 
 fclves,  and  then  ftop  our  mouths  from  preaching  to  others. 
 
 Sec5t  VI  I.  Of  the  Miniftery  of  the 
 Church  of  England. 
 
 BUt  contrary  to  your  order,  or  diforder  rather,  I  (hall  be- 
 gin with  your  fecond  Quaere  firft,  and  give  you  a  reply 
 to  that,  which  is  about  our  Miniftery. 
 
 And  to  this,  a  brief  anfwer  might  ierve  turn,  that  neither 
 I,  nor  any  of  my  brethren,  d»  own  our  Mtm 'fiery  upon  the  Ac- 
 count of  humane  learning  y  Arts  and  Science  sy  or  other  acquired 
 parts  received  from  Cambridge  or  Oxford,  For  feeing  you  Were 
 of  neither,  why  fliould  you,  writing  to  a  Cambridge  man, 
 put  Oxford  firft  ?  You  lhall  give  me  leave  to  order  you  bet- 
 ter in  this,  as  in  diverfe  other  J  have,  and  to  put  Cambridge 
 firft,  and  Oxford  next.  This  is  but  a  falfe  account  of  your 
 own  drawing  up ;  we  own  our  Miniftery  upon  a  better  ac- 
 count, the  beft  of  all. 
 
 1.  Upon  the  account  of  an  inward  call  from  God* 
 a.  From  the  account  of  an  outward  call  from  men  of  the 
 Church.  And  becaule  I  fee  by  your  fpeaking  fo  particularly 
 to  my  felf,  that  youfeekjt  proof 'of  C^rtfisfi  eakingmmey  as  the 
 Apoif le  faith  the  Corinthians  did>  in  him,  *  C*nr  5.3 .  I  will 
 give  you  a  proof  of  it,I  mean  of  my  inward  call  from  drift; 
 I  muft  do  k,for  no  body  elfe  can ;  what  man  knoweth  the  things 
 of  a  man,  fave  the  fpiritof  a  man  which  is  in  him,  1  Cor.  2. 1 1. 
 If  any  man  elfe  could,  I  would  be  filent,and  obferve  Solomons 
 rule,  Prov.i7.a,  Let  another  man  praifc thte,  andnot  thine  own 
 
 O  mouth,, 
 
96  Inward  and  outward  calling  of  Ministers. 
 
 month.  Seeing  then,  to  {top  the  mouth  of  a  gan-fayer,  I 
 muft  open  my  mouth  this  way ;  know,  Sir ,  that  having 
 {pent  Come  years  in  the  (earching  of  the  Scriptures,  and  ftudy 
 of  theDiviuc  Learning,  Art,  and  Science,  and  having  got- 
 ten thereby  the  knowledge  of  Jefu>  and  Salvation  by  him, 
 I  found  in  it  men  admirable  latisfadion,  and  fuch  fweet 
 comforts,  that  (with  the  four  Leper,  2  K/^.7,9.)  {thought 
 I  (hould  not  do  well,  if  I  did  not  go  and  publifti  it,  and  tell 
 others  of  the  plenty  I  had  found :  and  often  thinking  upon 
 the  fpeeehes  of  Ch  ft  to  Peter,  Teter, when  thou, unconverted, 
 ftrengthtn  thy  brethren;  Luke  22.  32.  and,  Petery  lovejl  thou 
 me  ?  feedmyjb:ep  :  Joh.  "21. 1  5.  Itook  up  (ome thoughts  of 
 entering  into  the  Miniftery  of  the  Word.  So  then  I  fell  to 
 common  placing  and  probleming  (as  it  is  called  in  the  Col- 
 ledge)  and  I  made.it  a  very  preaching  &c  difputing  of  Divi- 
 nity heads,  which  I  did  very  frequently,  never  milling  mine 
 own  turn,  and  often ifupplying  others  j  and  finding  thereby, 
 that  the  grace  of  Chrift  gave  me  Come  meamre  of  compe- 
 tent eloquution,"  memory,  boldnefle  and  zeal,  I  retolved  to 
 be  a  Minifter,  and  I  may  adde,  I  had  no  reft  in  my  fpirit, 
 untill  I  was  {uch,  I  {peak  the  truth  in  Chrift ,  I  lie  not.  This 
 is  the  account  I  can  give  of  my  inward  call ;  (and  fo,I  doubt 
 not,  but  that  others  can  give  the  like ;  of  which,  though  you* 
 make  but  fmall  account,  I  conclude  it,  and  lubmit  it  to  better' 
 judgements  than  yours  and  mine,  faying  as  the  Apoftle, 
 Thefpirits  of  the  Prophets  arefnb]ett  to  the  Prophets^  1  Corinth, 
 
 14"  32-  .  . 
 
 .  So  fecondly,  I  own  my  Minijtery  upon  the  account  of  aiv 
 outward  call ;  For,  beudes  my  Patents  dengnation  of  me 
 to  the  Miniftery,  and  many  private  friends  encouraging  me 
 thereunto,  and  mine  own  inclination,  and  education,  and 
 ftudies  accordingly  and  purpofely,  the  Colledge  where  I 
 was  Fellow,  by  virtue  of  a  Statute,  called  upon  me,  as  ano- 
 ther of  the  Fdlows  at  the  fame  time;  and.  follicited  us,  and 
 even  urged  us  to  take  the  Miniftery  of  the  Word  upon  us, 
 and  to  that  purpofe,.  gaye  us  under  the  Colledge  Seal,  their 
 Letters  teftimoniall  and  commendatory,  unto  a  pious  and 
 learned  Bilhop,  to  be  ordained  Minifters  of  the  Word :  and 
 fo  thither  we  went* 
 
 I  will 
 
Inward  and  outward  calling  of  Minifters.  9  7 
 
 I  willgratifie  you  fofaralfo,  as  to  give  you  account  of 
 the  manner  of  our  being  ordained,  (uppofwg  you  are  very 
 ignorant  thereof,  or  eKe  you  would  never  make  fo  flight  ac- 
 count of  the  Miniftcrsof  the  Church  of  England  as  you  do. 
 
 There  were  formerly  in  our  dayes,  and  anciently  in  the 
 dayes  of  old,  fet  and  folemn  dayes,  appointed  onely  for  this 
 purpofe  of  ordaining  Priefts,  and  making  Minifters ;  (they 
 are  both  terms  alike  with  us,  and  I  adde  the  one,  that  you 
 ■ihoiild  not  take  offence  at  the  other.)  Then  we  went,  and 
 met  diverfe  Divine?,  who  came  from  other  places  to  the 
 fame  purpofe,  exhibited  pur  Letters  teftimoniall,and  offered 
 our  felves  to  triail. 
 
 After  fome  prayers,  and  readingof  the  twentieth  of  the 
 ■Aftsy  from  the  fcventeenth  to  the  twenty  ninth  verfe  ;  and 
 the  tenth  oijohn>  from  the  firft  to  the  feventeenth  verfe,  and 
 a  Sermon  (purpofely  for  the  bufineile  in  hand.)  The  Arch- 
 Deacon,  having  before  examined  us  in  private,  and  feen  our 
 publike  Teftimonies,  prefented.us  all  to  the  Bifhop,  to  be 
 admitted  Priefts  or  Minifters :  The  Bifhop  queftioning  our 
 fitnefle,  Sec,  hewasfatisfied  therein  by  the  Arch-Deacon ; 
 then  the  Bifhop  turning  to  the  people  prefentr  bade  them 
 declare  in  the  name  of  God,  if  they  knew  any  crime  or  im- 
 pediment in  us :  and  they  alledging  nothing,  there  were 
 made  particular  prayers  by  the  Bifhop  and  the  whole  Con- 
 gregation on  our  behalf,  for  the  bleffings  of  God  and  his  Spi- 
 rit upon  us. 
 
 Then  the  Bifhop  made  a  large  Exhortation  to  us,  of  the 
 dignity,  difficulty,  and  duty  of  Minifters,  ftiriingus  up  to 
 diligence  andfaithfulnefle  ;  and  after  fome  queftions  pro- 
 pounded to  ns,  and  our  anfwers  given,  (too  large  to  fet  down 
 here)  the  Bifhop  prayed  again,  and  invited  the  Congrega- 
 tion to  do  the  fame  fecretly  in  their  fupplications,  during 
 which  there  was  a  certain  f pace  kept  infileijce-  the  Bifhop 
 prayed  again,  and  then  He,  with  the  Priefts  and  Minifters 
 there  prefenr,  laid  their  hands  feverally  on  every  one  of  us, 
 kneeling  upon  our  knees,  He  faying  thofe  words,  %ecetve 
 the  holy  Ghoft,  whofe  fins  ye  remlty  they  are  remitted  \  and  whofe 
 fins  ye  retain ,  they  are  retained^  Joh,2  o»2  3 ,  Be  thou  a  faith- 
 full  Difpenier  01  the  Word  of  God  and  of  his  holy  Sacra- 
 
 O2  ments. 
 
98  Inward  And  onward  calling  of  Minifters. 
 
 ments,  In  the  name  of  the  Father,  the  Son,  and  die  noiy 
 Ghpft,  Amen.  Then  the  Bifliop  delivered  toevery  one  of 
 us,  die  Bible  in  his  hand,  faying.  Take  thou  authority  to 
 preach  the  Word,  and  to  minifter  the  holy  Sacraments  in 
 the  Congregation,  where  thou  (halt  be  fo  appointed.  This 
 done,  we  received  the  Communion,  andfo  were  difmifled 
 with  a  prayer  to  God  >  for  a  blcfling  upon  us  and  our  Miai- 
 ftery. 
 
 Yon  fee  Sir,and  ycu  are  beholding  tome ,  who  have  ta- 
 ken the  pains  to  let  you  lee ,  (if  yet  you  will)  that  neither  I, 
 nor  other  Minifters  of  the  Church  of  England ,  do  hold  our 
 Miniftcry  upon  the  account  of  the  Univerfity  humane  Arts 
 and  Science^  but  upon  che  account  of  Chrifts  fpirit,  ftirring 
 and  inclining  us  thereto,  and  his  Church  its  Authority  gi- 
 ving us  by  the  Officers  thereof?  both  Million  and  Commif- 
 iion  to  officiate  therein,  and  that  not  in  a  rafh,fudden,  and 
 tumultuary  way,  but  difcreetly  and  ad  vifedly,  taking  a  full 
 tryal  of ,  and  receiving  good  Teftimony  for  our  fitnefle  and 
 abilkies;yea,rcligioully  and  devoutcly  calling  upon  God  for 
 his  fpirit  and  graces  to  be  imparted  to  us ,  and  propounding 
 to  us  effectual  exhortations  out  of  the  word ,  folcmnely  ad- 
 monifhing  us  of  our  duty.  So  that,.as  the  Apoftle  faith,  eve- 
 ry other  Creature,  or  Ordinance  of  God  isgoodrthat  is  fanfti- 
 fied  by  the  word  of  God,  and  prayer,  I  Tim#  4.  4.  5.  (o  We  que- 
 ftion  not  (whatsoever  you  quaere)  and  we  reckon,  (whatio- 
 ever  you  account)  that  our  Ordination  and  Creation  of  Mi- 
 nifters, and  our  Order  and  Creature, our  Miniftcry  is  good, 
 and  of  God,  having  been  thus  fan&ified  unto  us, as  I  have 
 fhewed  by  the  word  of  God  and  prayer  of  the  Officers  of 
 the  Ghurch,out  felves,and  the  Congregation  prcfent.  And 
 fo  I  add  the  words  of  St-  Patd,  1  Cor.4  *.  Let  a  man  ,.  (every 
 man, and  you  alfo,  if  fnch)/i  account  ofusyos  the  Minifters  of 
 £hrift,  and  Stewards  of  the  myfteries  of  Gad. 
 
 And  as  to  your  particular  fling  at  me  and  my  Miniftcry, 
 I  fay  ,  again  ythat  the  fpirit  of  the  Prophets^is  fubjett  unto  the 
 *Prophetst  of  which  you  arc  none  with  St.  Paulyin  the  third 
 verj.  of  the  fame  Chapter,  with  me  it  is  a  very  fmall  thing  that  I 
 fiould  be  judged  of  you,  or  of  mans  judgment,  fucll  a  mans  judge- 
 ment a,s  yo\\l%\)  ea^ljudg  not  mine  own felf'-^wi  Iconfes,/^  not 
 
 worthy 
 
Humane  learn,  and  L  ang.  needfulifor  the  Mini  fiery , '"         9  9 
 
 worthy  tofioop  down  ,  and  unloofe  the  hatchet  of  my  Lord  and 
 Matters  fhoes ,  Mark^\,  7.  much  ieffe  to  have  my  feet  flood 
 w'th  the  preparation  of  the  Gofpel  of  peace,  Ephcf.  <5. 1 5,  or  that 
 the  iglorious  Gofpel  of  Chrift  ihould  be  committed  to  my 
 truft  h For,  who  isfujfcient  for  thefe  things  ?  2  Cor.2,1  <5.  But  / 
 thank^  Chrift  jefus  «ur  Lord  ,  who  h  at h  enabled  me ,  for  that  he 
 counted  me  faithfully  putting  me  into  the  Mimftery  oiiao.  Gofpel, 
 iTim.1.12,,  whereof  I  tv as  made  a  Minifter,  according  to  the 
 gift  of  the  grace  of  God  given  unto  me, by  the  effectual  working  of 
 his  power  unto  me,who  amleffe  than  the  leaf};  of  all  Saint  s,not  wor- 
 thy to  be  called  a  Minifter,  or  meffenger  of  Chrift ;  Is  this 
 grace  given,  that  I  (hould  preach, unto  his  people ,  the  unfearch* 
 able  riches  of  Chrift,  Eph. 3.7*8. 
 
 And  now  f  to  proceed  with  yon)  who  ever ,  befides  your 
 felf,  was  (o  bold  and  impudent  to  fay,  or  forge,  that  we  own 
 our  Miniftery  upon  the  accunt  of  humane  Learning ,  Arts, 
 and  Sciences,  Sc  fuch  like  parts  acquired  in  the  Univerfities? 
 it  istrne,we  doftudy  for  certain  years ,  Logick,  Rhetorick, 
 Philofophy  ,Mctaphyftck ,  thofe  Liberal  Arts  and  Sciences; 
 and  alio  the  Greek  and  Hebrew  tongues ,  which  are  more 
 than  humane;  as  in  which  Languages ,  the  Divine  myfterics 
 of  God  and  godlincfTe  were  Originally  written  :  But  it  is  to 
 this  end, not  that  we  might  afterwards  own  a  Miniftery  up- 
 on an  account  of  thefe,as  you  fondly  and  amply  imagine :  but 
 that  thefe  Arts  and  Sciences  might  the  more  fortifie  our 
 reafon,(urnifh,our  undcrftanding,ftrengthen  our  judgment, 
 when  we  come  to  difcouife  with  natural, reafonable,  and  un- 
 reasonable men ,  and  of  natural  and  rational,  things  (many 
 whereof  are  mentioned  inScript.Sc  we  are  like  to  meet  with- 
 all  in  the  world,)  &  efpecially,when  we  come  to  argue  from 
 the  Scripturec,  or  to  interpret  them,  that  the  knowledge  of. 
 the  tongues,  the  Divine  tongues  and  Languages,  now  rather 
 than  humane ,  might  the  better  enlighten  and  guide  us. 
 And  fo,  though  thefe  are  not  of  that  account  with  us ,  as  to 
 make  a  Minifter  (P  have  the  wed  you  before,  what  makes  a 
 Minifter)  yet  they  make  a  man  more  able  and  fir,to  be  made 
 a  Minifter; yea  ,and  more  fir,  to  perform  the  work  and 
 place  of  a  Minifter.  Though  indeed  Jelus  Chrift,the  ableft 
 of  Minifters,  and  the  High-Prieft  and  Apoftle  of  our  profef- 
 
 O  3,  fioa. 
 
i  o o  Chrifi  hah  humane  learning  andfcienecs , 
 
 Uon  needed  none  ofthefe  our  humane  Arts  and  Sciences, 
 and  other  acquired  parts  of  ftudy  and  indu[lry,as,who  came 
 to  reveal  the  wtfdomof  his  father,  and  the  Myfteries  of  the 
 Kingdom  of  Heaven,  in  order  to  our  Salvation  (which  is 
 onely  by  Divine  grace)yet  for  that  the  Scriptures  fay  of  him, 
 Col. 2. 3.  that  in  him  were  hidden  all  the  1'rea fares  of wifdom  and 
 knowledge,  fo  that  he  is  omnifcient,  I  dare  not  but  add  into 
 that  full  account,even  the  Treafures  of  all  humane  wifdom, 
 Arts,  Sciences,  and  Languages,  good  and  Lawfull.  Elfe  I 
 fhould  make  himlefler  in  fome  manner  of  wifdom  and  ho- 
 nour than  Solomon  and  Mofes,  whereas  Heb,  3. 3.  Chrift  is 
 counted  worthy  of  more  honour  than  Mofes,  who  was  learn- 
 ed in  all  the  knowledge  of  the  i/Egyfti*ns,h&*  7. 22.se  in  the 
 1 2th.  Math.  41.  Chrift  beareth  wicneffe  of  himfelf  and  his 
 witnefie  is  true-he  was  greater  than  Solomon,  in  all  manner  of 
 wifdom ;  Solomons  wifdom  being  but  a  figure,  and  a  type  of 
 his.  Yea,  and  doth  not  St.  Luke  fay,  2.51.  that  he  went  ho/tte 
 with  his  Parents, and became  fub\e tt  unta.them,  (in  learning  and 
 pra&ifing  their  humane  Art  and  Science,)  and  that  he  in- 
 created  in  wifdom,  wifdom  acquired, "and  increafable  by  ex- 
 perience and  observation ,  (which,  what  is  it,  but  humane 
 Science,  and  acquired  Art?)  of  which  he  gave  us  Evidence 
 and  Teftimony,  in  thole  many,  and  manifold  Parables,  fa- 
 vouring of  his  humane  learning  and  Science  in  natural  Phi- 
 lofophy,and  other  Arts;  as,  who  cited  alfo  a  verfe  out  of  a 
 Poet,  and  made  ufe of  it,  at  the  Converfion  of  Satd9  as  anon 
 you  fnall  hear. 
 
 Andlaftly,  as  he  honoured  marriage  by  his  prefence 
 thereat,  and  eating  and  drinking  With  them  at  that  Feaft, 
 where  he  alfo  turned  water  into  Wine,  (his  firft  miracle,) 
 John  2.1  o.  So  he  countenanced  the  humane  learning  of  the 
 great  and  learned  Doctors  and  Rabbies,  by  his  fitting  in  the 
 midft  of  them,  and  his  oft  converting  and  difcourfing  with 
 them ,  the  Pharifees,  Sadduces,  Scribes,  and  the  reft  of  the 
 learned  of  that,  age  :  All  which  together  may  teach  us  there 
 is  a  good,  and  holy  ufe  to  be  made,  even  ol  humane  learning 
 and  Science  in  a  Chriftian  Church :  and  fuch  water  of  the 
 Heathens  may  be  turned  into  Wine  for  Chriftians. 
 
 For  the  Apoftles,it  is  true  alio,  they  needed  not  any  ac- 
 quired 
 
Some  Apoft.  {St.Paulefptc.)  bad  humane  learning.  1 @ 1 
 
 quired  humane  learning,  to  be  gotten  by  ftudy,  or  induftry, 
 or  to  have  been  educated,  and  nolirtured  up  in  any, who  were 
 fo  immediately  enlighmed,  and  extraordinarily ,  even  mira- 
 .culoufly  infpired  and  gifted  by  Chrift  and  his  Spirit,  upon  all 
 occaiions  &;  emergencies  to  carry  on  their  woik,  the  preach- 
 ing of  the  Gofpel  to  all  Nations ;  10  they  needed  not  itudy> 
 think,  or  meditate  aforehand,what  they  Ihould  (ay,or  (peak, 
 for  that  it  was  given  them  in  that  very,  and  every  hour : they 
 needed  not  to  plough,  or  (owe;  as,  who  had  plentifull  ftores, 
 and  a  Granary  of  the  fpirit  of  Chrift  within  them :  Yet,  I 
 queftion  not,but  they  acquired  parts  of  humane  wifdom  alio, 
 and  Science,  which  they  learned  by  their  dayly  conventi- 
 on with  Chrift,  Travayles,and  experience  abroad,  and  they 
 made  good  ufe  of  it.  So  that  though  directed  by  one  and 
 the  fame  fpirit,  dictating  to  them  the  fame  matter  infallibly, 
 and  infpiring  them  with  their  infufed  parts  immediately  : 
 Yet  they  make  different  exprefflons  of  the  fame,  as  to  the 
 manner  of  their  ftile  and  phrafe ,  argumentation  ,  and  elo- 
 qu;ncerwhich  comes(partly)fronuhe  variety,and  difference 
 of  their  natural,and  (partly)  from  the  variety  and  difference 
 of  their  acquired  hume learning  and  Science. 
 
 St.  Luke,  one  of  thefpirits  Pen-men  and  Writers  of  the 
 Gofpel?  was  a  humane  Learned  Artilt  in  Phyfick,mentioned 
 and  called,  by  St.  Fwl,  Col.4.1 4.  Luke  the  beloved  Phfjtci^ny \ 
 and  2Tiw«4..n^k^-h;is  Companion  and  Ailociat :  Apollo  s 
 Tfrai  an  eloquent  nfantlAd[,  1 8.  24,  andmighty  in  our  Scriptures,. 
 But  St.  Paul,  e£pecially.,was  brought  up  at  the  feet  of  Gama- 
 liel',  and  knew  morenhtiiidxey  all j' the  otjier  Apoftles ,  more 
 of  humane  learning /alfoiPoetr-y  and  Phdofophyjand  fpake. 
 more  Languages  thaktheyuil*  s&lled^a  thejGreek  as  well  as. 
 the  Hebrew  LanguagevWas  enabled  thereby,  to  be  the  more 
 profound  Preacher,  acureiDifputer?  SC  a  more  choice  VefTel, 
 to  bear  the  name  of  Chrift  to  Jews ,  Gentiles,  Barbarians*, 
 Scythians ,  Philofopfcers ,  Stoikes ,  Epicures  yand  all  forts  of 
 Artifts  and  people,  and  to  bear  it  up  againft  them  all :  as  youf 
 may  fee  in  the  17th.  of  Alls ,  efpecially  •z/fr/.  28.  where  he 
 quotes  againft  the  Athenian  Atheifts  and  Idolatersjc&li  a  verfe 
 out  of  one  of  their  own  Greek  Poets ,  (whofe  name  is  Aratus) 
 in  bimwe.hvff^andmove^  and  have  our  being  }las  certain  alfo  of, 
 
 your 
 
io2         Seme  Afoftt  (ShPaul  efttc.)  bad  humane  learnivg. 
 
 your  own  Poets  have  [aid ,  « }«?  ^  >*v©"  «^v.  i.e.  /«r  we  are  aU 
 [o  his  offering :  and  lea  ft  you  lhould  think,  that  dropt  from 
 St. Paul  unawares;  He  citech  another,  a  whole  Jambick 
 verfe,  out  of  another  Greek  Poet,  in  dif  courfe  with  the  Corin- 
 thian Church  about  the  Refurre&ion,  i  CV.i  $.33.  which  is 
 this  <p>«fK(TiJ'  fit  XP"7^'  optxia.t  k&w  :  i,e.  Evil  communica- 
 tions corrupt  good  manners :  and  the  Greek  Poets  name  was 
 cAleftander.  And  again,  St.  Paul  writing  to  Titus  in  Crete* 
 and  hearing  there  were  many  vain  talkers  and  deceivers,and 
 telling  him  their  mouths.mufi:  be  (topped ,  he  faith  thus  ac 
 the  1  ^.  verfe,  one  of  themfelves,  a  Prophet  ot  their  own,faid  : 
 (He  means  by  Prophet,  a  Poet  of  their  own,  and  he  means, 
 by  name,  Epimenides,  who  was  a  Proet  of  Crete,  out  oi  whom 
 he  quotes  a  whole  Heroical  verfe.)  K?»m*  *'"  4.1?  $***>  ***« 
 %i$ay*si&s  d?ya.i>  i.e.  the-  Cretians  arealwajes  lyars,  evd 
 beaftsy  [low  bellies,  Calimachm  alfo,  and  Cyrenew,  otljer  two 
 Greek  Poets  have  the  firft  half  of  that  verfe ,  and  ghre  ano? 
 thcr  rcafon,  why  the  Cretians  are  filled  lyars  alwayes-,which< 
 I  will  not  transcribe  here,  becaufelwili  not  trouble  your 
 eyes  and  brain,  with  more  of  humane  Arcs  and  Language, 
 than  I  findc  in  the  Scripture.  I  could  tell  you  more ,  how 
 St.  Paul  took,  and  borrowed  out  of  37**0*  the  Philosopher 
 thofe  terms  of  the  ™  lu»  )&*$nM ,  £  ou  txrh  aNfttrapn  tViough 
 he  applied  them  to  another  fenfc,  and  divers.  For  this  we 
 finde  in  Hiftory  ^  th^c  the  Citie  of  Tarfas  did  cxcell  even  A~ 
 thens-Mxi  Alexandriay'm  theftudyoi  Phiiofcphy,  and  other 
 Arts  and  Sciences ;  of  which  Citie,  Paul  was  a  Citizen  ot  no 
 mean  Citie,  as  himfeif  faith,  Aft,  2  x.i  may  add  a  Student  of 
 otthe  famous  Univerficy  there,  and  fo  iftere  Paul  had  the 
 opportunity  of  reading ,  and  feeing  the  books,  both  of  the 
 Philofophers  and  Gireek  Poets>  and  fo  long  after,  at  the  wri- 
 ting of  his  Epiftles  made  ufe  of  them,  as  it  is  apparent  he  did. 
 And  there  are  that  fay,  that  thofe  words  were  ufed  by  our 
 Saviour  Chrift  y  in  Aft.$,  %.  to.  Saul:  (forfo  then  he  was 
 named}/*  ishafdfor  thee  to  kick^againfi  theprkkjx  e^x^ov  <roi 
 nfis  KM?x  xoi»»^«jr,  for  that  they  were  words  well  known  un- 
 to Saul,  as  having  read  them ,  where  they  are  in  fo  many 
 words  in  Pindar  m  Pythjo<\.i.  That  fo  he  might  be  the  better 
 confuted  &  confounded  in  his  furious  way  of  perfecution,  by 
 
 thofe 
 
Humane  learning  muft  befubjeft  to  the  Divine  word,        103 
 
 thofe  words  he  was  acquainted  with,  and  had  read  before  in 
 one  of  his  Poets.  And  laftiy,  was  not  the  title  on  the  Crofts 
 Iedis  of  Nazareth  King  of  the  7^,written  in  Heb)ew,Grcek^ 
 and  Lat'me,2.n&  a  part  of  the  Scripaires. 
 
 Sir, you  muft  pardon  me  now  here.  Hitherto  I  have  not 
 ufed  any  one  word  Greek,or  Latin>out  of  any  of  our  humane 
 Authors  and  Arts  to  affright  you :  but  where  the  Scripture, 
 and  the  Apoftles  have  made  mention  ofanyfuch»you  muft 
 give  me  leave  to  tell  you  of  them,  that  fo  you  may  learn  to 
 make  better  account  ofjiumane  Arts  and  Authors  than  (I 
 fee)  you  do. 
 
 But  yet  I  muft  add  that ,  now  being  inserted  and  in-rolled 
 in  the  Divine  Scriptures  by  the  holy  fpirit,  they  are  no  longer 
 humane  layings  and  verfes,  but  Divine  dictates,  and  parts  of 
 the  facred  Word  of  God  j  euen  as  the  Gold  of  Ophir ,  being 
 brought  into  the  Temple  of  Solomon,  was  fanctified  thereby, 
 and  became  holy  and  ian&ified. 
 
 Yea,  which  of  all  our  humane  Arts  and  Sciences  there, 
 that  is  not  approved  of  God ,  and  needfull  for  a  -Minifter  e 
 whileft  they  are  in  fubjecl:ion,and  (erviceable  as  Hagar  was 
 to  Sarah,  they  may  be  within  the  fame  houie  and  ftudy ,  but 
 if  they  be  too  faucyiinfolent,and  rebellious, and  take  too 
 much  upon  them  in  the  Myfteries  of  Divinity ,  as  Hagar  did 
 towards  her  MiftrilTe^^,  then  they  muft  be  (hut  que  of 
 doors,  and  fent  packing  away. 
 
 And  in  this  it  is,  that  the  Apoftle ,  (who  himfelf  had  caft 
 down  imaginations  and  reafonings  (againft  faith  and  grace) 
 and  every  thing  (or  fpeculation)  that  exalted  it  felf  againft 
 the  knowledge  of  God ,  and  brought  into  Captivity  every 
 thought  to  the  obedience  of  Chnft)  bids  us  beware,  leafi  any 
 fpoil  w  through  Phthfophy,  and  vain  deceit  after  the  Tradition  of 
 men,  and  Rudiments  of  the  world,  and  not  after  Chrifi^  Col.2.8^ 
 andfo  1  Tim.  6. 20.  keep that  which  is  committed  to  thytruft, 
 avoiding  prophane,  and  vain  b  ablings,  and oppositions  offcienccfalf* 
 lyf<f  called,  which  feme  prof  effing  have  erred  from  the  faith :  It  is, 
 you  fee  a  fpoyling  Philofophy,  a  vain  deceiving  cue ,  that  is 
 not  after  Chrift ,  they  are  the  prophane  bablings  and  oppo- 
 fitions  of  fcience  f alfly  fo  called  >  the  profeffion  whereof  cau- 
 feth  to  ene  from  the  faith,  that  the  Apoftle  bids  you  beware 
 
 P  oU 
 
1 04       Mofesand  Solomon  had  humane  learning  andfcumts. 
 
 of,  and  avoid ;  it  is  as  if  a  warning  were  given,as  it  is  Rom.i  6, 
 17 .  market  hem  which  caufe  divifions  and  offences  contrary  to  the 
 'Dotlrinei  which  ye  have  learned  and  avoid  them,  ox.  turn  away 
 from  fuch  falfe  Teacher s ,  who  having  but  a  form  of  godlinejfe  , 
 creep  into  houfes  ,  and  lead  cay  the  filly  women,  &;c.  2  Tim.  3.  all 
 Teachers  are  not  inch  though  there  be  fume  fuch,you  know; 
 nor  is  all  Philofophy  fuch  l'poyling  and  deceiving,  there  is 
 iorae  fuch.I  know,  there  is  a  true,  enriching,  enabling  Philo- 
 phy,  and  there  are  fciences  truely  fo  called  ,  (  which  is  bun 
 the  knowledge  of  God  in  the  Creature? ,  Rom.  \,  20.)  and 
 thefe,  whileft  they  are  fubjecled  to  the  Divine  truth,and  lub- 
 fervient  unto  the  word,  may  be  ufual  to  a  Divine,  and  bene* 
 ficial  to  a  Minifter  of  the  wordf 
 
 OHofes,  as  I  hinted  before,  was  learned  in  all  the  know- 
 ledge oiihe  Egyptians y. and  notwithftanding  a  very  meek 
 man,  what  an  approved  and  faichfull  Minifter  was  he  of  the 
 Law,  and  in  the  houfe  of  God  I  Solomon,  a  wife- man,  and  a 
 grear  Phijofopher,  who  fprfke  3  000  proverb  s,and  hps  Songs  were 
 
 1  o©  5.  And  hefpake  of  Trees  from  the  Cedar~Tree ,  that  is  in  Le« 
 banon  ,  even  unto  the  Hyfope  that  fpringeth  out  of  the  wall ,  he 
 (pake  alfo  of  beafls  andfowle  ,  and  of  creeping  things,  andfijhes, 
 
 2  Kings 4.3  2,  ^3.  and  thefe  did  not  hinder  the  words  or  the 
 Preacher,  the  Son  ot  Davidi  Kingoijentfilem  •  yea ,  for  all 
 this^andthe  rather  for  this,  Solomon  was  by  an  excellency 
 called  EccLfiafles,  or  the  Preacher. 
 
 Who  can  read  and  underftand  the  laft  Chapters  of  Job, 
 without  a  good  mea  ure  of  knowledge  in  Aftronomy ,  and 
 Philofophy,  and  other  of  the  Arts  ?  is  there  not  need  of  Lo- 
 gick  to  divide  the  word  of  God  aright ,  which  is  a  fpecial 
 Office  of  a  Minifter  ?  and  fo  of  Rhetorick,  to  perfwade  the 
 hearers ,  and  of  School  Theology  to  convince  the  Gain- 
 fayers ,  and  of  Hiftory  to  underftand  theCuftomes  and 
 Laws  of  the  Nations ,  and  efpecially  the  Hebrews  and 
 Romansyto  which  fometimes  the  Apoftles  allude,  and  alfo  of 
 the  Languages,  elpeciaily  ol  Greek^znd  Hebrew ,  wherein  the 
 Apoftles  preached ,  and  wrote  their  Gofpcls  and  their  E- 
 piftles. 
 
 Though  you  make  but  little  regard  and  account  of  our 
 Univerfity  learned,  and  liberal  Arts  and  Sciences,  yet  when 
 
 I  read 
 
Our  MiniHry  bath  for  it  the  Command  $f Chrift.  105 
 
 I  read  many  paiTages of  Scripture,  and  eCpecially  the  Para- 
 bles of  Chrift,  as  the  Cower  and  the  feed  ,  and  break  up  the 
 fallow  ground  of  your  hearts,  (that  the  trial  of  your  faith 
 might  be  as  of  Gold  in  the  fire)  and  the  Kingdom  of  Heaven 
 is  like  unto  a  Merchant- man?  &c.  infinite  more  fentences  of 
 like  matters ,  I  with  I  had  fomc,  or  more  of  your  Countrey 
 illiterate,  and  illiberal  Arts ,  and  Sciences ,  of  plowing  and 
 (owingi&c.  as  alfo  of  the  Cittie  Gold-{jpith  and  Merchants, 
 I  lhould  make  good  Life  of  it  in  expounding,  and  preaching 
 upon  fuch  Texts.  Yea,  the  minifterial  calling  may  require 
 an  univerfal  confluence  ,and  the  whole  Cyclopedic  of  Arc?, 
 and  Sciences,  both  of  Univerfcy,  and  Countrey, and  Cittie 
 to  make  up  a  compleat  Minifter ,  a  workman  that  need  not  to 
 be  ajhamed,  2  Tim.2.1  5.  for  coming  to  a  place  of  Scripture, 
 and  not  knowing  what  to  Cay  to  it,  or  of  it,  as  he  lhould,  and 
 the  Latitude,  and  profundity  thereof  requireth ;  for  want  of 
 Art  and  skill  in  thefe  things,  whereof  chey  treat. 
 
 Bui  I  will  come  to  your  own  Terms  ^  we,  the  Minifters  of 
 the  Church  of  England  do  own  our  miniitery  upon  the  ac- 
 count of  the  Commands  of  Chrift  and  his  Apoftles,  and  the 
 examples  of  them  both. 
 
 I.  The  Command  of  Chrift  is  in  Math.1%,  19,20.  Go  ye 
 therefore ,  and  teach  alt  Nations,  baptiz,in<r  them  'n  the  name  of  the 
 Father,  and  ofathe  Son  ,  and  of  the  Hclj  Ghoft,  teaching  them  to 
 obferve  all  things  whatfoever  I  have  commanded  you,  and  lom.l  am 
 withy  on  alway,  even  unto  the  end  of  the  world, 
 
 Su rely,here  our  Lord  Chrift  doth  not  onely  command  his 
 Apoftles  prcfent  to  go  forth,giving  tliem  onely  prefent  Mfli- 
 on,  and  Commiflion ,  but  he  doth  iikewife  authorile  all  their 
 Succeflor^,  even  aU  Minifters  of  the  Gofpel ,  (SucceiTours  I 
 fay,  not  as  to  their  extraordinary  girts ,  or  their  perfons  as 
 Apoftles ,  but  to  their  ordinary  gifts,  and  perfons  as  Mini- 
 iters)  and  if  youihould  doubt  of  this,  it's  cleared  by  the  pro- 
 mile  annexed,,  /  vcill  be  with  you  to  the  end  of  the  world ,  which 
 .could  not  be  in  the  perfons  of  the  Apoftles>  as,  who  finiGied 
 their  lives  in  the  world,fome  few  years  after,  and  therefore  it 
 was,  is,  and  will  be  fulfilled  in  their  fucceffours,  their  odinary 
 miniftry  ,or  going  forth  to  teach  and  baptize,  and  fo  by  this 
 Commandment  and  promife ,  Chrift  hath  fecured  a  con- 
 
 Pa  fta 
 
io  6  We  have  for  it  the  Example  efCkrifi.fromife^and  donation. 
 
 ftant  order  and  courfe  of  Minifters  to  be  Cent, and  to  fucceed 
 the  Apoftles  unto  the  worlds  end. 
 
 2.  The  example  of  ChrinVJo/wao.  a1-  A*  i*j  father  hath 
 fent  me ,  even  fo  [end  Ijott,  and  when  he  had  [aid  this^  he  breathed 
 on  them,  fay  ingy  receive  ye  the  Holy  Ghofi.  The  Apoftles  then,- 
 and  their  Succeffour,  the  Minifters  of  the  Gofpel ,  they  are 
 Priefts  after  the  order  of  Chrift  lent  of  him,  and  Chrift  is 
 tent  of  God  his  fathe,  a  Prieft  for  ever  after  the  order  of  Mel- 
 chifedek,  Hebj.6.  fo  thofe  (hall)  and  muft  continue,  and  be 
 upheld  in  their  Succeflions  throughout  all  ages,  by  venue, 
 and  upon  the  account  of  Chrifts  eternal  Prieft-hood  ,  who 
 alfo  breaths  upon  them,  and  gifts  them  for  the  work ,  as  ap- 
 peareth  Ephef  4. 8.  when  he  afcendedup  en  high ,  he  gave  gfcs 
 nnto  men  ,  andverfe  U.  he  gave  fome  Apoftles  fome  Evange- 
 lifts  ,  and  fome  Pa  flours  and  Teachers ,  for  the  perfecting  of  the 
 Saint j,  for  the  work^ef the  Miniftry  ^andfor  the  edifying  of  the  bo- 
 dy ofChriJty  till  we  all  come  in  the  Zfnity  of  the  Faith*  &c.  unto  a 
 perfect  man^Scc.  and  that  uy  untilltheend  of  the  world* 
 
 Shew  me  now,  if  you  can,fuch  a  command  from  Chrift, , 
 fuch  an  example  of  Chrift,  with  fuch  a  promife,  and  fuch  a 
 Donation,  for  a  fucccflion  to  hold  till  the  end  of  the  world,, 
 for  your  onely  gifted  Miniftry  taken  upon  you  without  any 
 Miflion  as  above, 
 
 3.  We  own  our  Miniftry  upon  the  accouifcof  the  Com- 
 mand of  the  Apoftle?,  1  Peter,  in  the  name  of  the  reft,/*#J  1 . 
 1 2 .  There  mutt  be  one  ordained  to  be  a  witnejfe  with  us  of  the  re- 
 furreclierty  2.  S.  Paul, by  name,  1  Tim.  5 .*2 .  lay  hands  fnddcn- 
 Ij  on  no  man^  Tit.  l»  5 ,  /  have  appointed  thee  to  ordain  Elders  in 
 every  Ch'te. 
 
 The  manner  (fuddenly)  being  forbidden  ,the  matter,  (that 
 of  laying  rn  of  hands)  being  put  for  the  Admiffioninto  the 
 Miniftry  a  commanded  there  to  Timothy  ,upon  whom  the  A- 
 poftle  had  laid  hands ,  giving  him  a  deriveable  power  and 
 Authority  to  do  the  fame,  and  commanding  him  to  do  it,, 
 and  f  o  to  take  order  for  a  continual  fucceflion  of  Minifters ; 
 yea,  he  charged  him  the  fight  of God  p hat  hefhonldkeep  this  Com- 
 mandment without  fpot-}  mrebukeablcy  (namely  the  Words  and 
 inftitutions  of  Chrift,  as  alf  o  the  particular  directions  he  had 
 given  him  about  the  cryals,  choice,  and  abilities  of  Mini- 
 fters); 
 
We  have  alfo  for  it  the  Com.  and  the  Exampl.  of  the  ApofiL       107 
 
 fters)  untill  the  appearing  of  our  Lord  Ieftts  thrift ,  l  Tim.  6. 
 
 1 3.  *4. 
 
 4.  Upon  the  account  of  the  Examples  of  the  Apoftles : 
 For  fo  they,  after  they  had  ordained  Mattbiatyznd  the  (even 
 Deacons ,  distributed  themfelves  into  all  Nations  and  Coun- 
 treys  ;and  as  they  w?nt,  they  laid  hands  on  certain  per(ons 
 (fit  for  the  work)  and  lent  them  away,  and  ordajned  them 
 Elders  in  every  Church,  and  deputed  others,  (as  Ttootkj  be- 
 fore) Thu4y  whom  St.  Paul  left  in  Crete » for  this  very  caufe, 
 that  he  mould  fet  in  order  the  things  that  are  wanting,  and 
 ordain  Elders  in  every  Cittie  >  and  fo  take  care  of  propaga- 
 ting the  Gofpel  by  a  fucceflion  of  Elders  and  Presbyter^thus 
 Afts  13.3.14,^3.^^1, 5. 
 
 Now  (hew  me  the  Commands  of  the  Apoftles  for  it,  and 
 their  Examples  in  doing  it  themfelves,  and  taking  fuch  ftri£t 
 care  with  others,  that  gifted  men  onely  ,  (of  which  fort  there 
 were  in  thofe  dayes  far  beyond  thefe  times,  as  I  have  (hewed 
 before)  upon  whom  they  laid  no  hands  ? and  whom  they  ne- 
 ver ordained ,  (hould  carry  on  the  preaching  of  the  Gofpel, 
 and  the  work  of  the  Miniftry  unto  the  end  of  the  world,  and 
 Ohrifts  (econd  coming. 
 
 But  the  afore  mentioned  Commands  of  Chrift  ,  and  their 
 Examples  arc  (till  going  on  in  their  full  courfe,  and  carried  on 
 in  the  Churches  of  Chrift  (and  in  ours  alfo)  by  theSuccef- 
 f  ours  of  the  Apoftles,  and  their  Succeflburs,  that  is,Minifters 
 ordaining,  and  ordained,  and  fo  (hall  in  all  ages,unto  Chrifts 
 fecond  coming ;  and  you  cannot  deny  us ,  to  have  the  fame 
 Commands  and  Examples  derived,  and  devolved  to  us  >  and 
 the  fruit,  benefit,  and  effect  of  them,  who  by  vertue  of  the 
 fame  power  and  Authority  given  in,  and  by  them,  and 
 carried  all  along  the  fucceeding  age>:,  and  alfo  after  Hie  due 
 form  and  manner  ufed ,  and  prefcribed  by  the  A^utles  in 
 thofe  primitive  times,  have  been  ordained,admictedjand  fent 
 out  into  the  miniftery  of  Chrift  and  hisGolpel. 
 
 I  know  there  is  a  trite ,  and  thredbare  exception  to  this 
 line  of  our  fucceffton ,  and  right  of  our  ordination ,  that  we 
 the  Minifters  of  the  Church  of  England,  were  made  (uch  by 
 Popifh  and  Antichriftian  Bifhops :  what  if  fome  of  the  firft 
 Reformers  of  our  Religion  were  fo  ?  (though  I  think  they 
 
 P  %  were 
 
1 08  Ob)e&ien  invxlid  of  Pep'tfh  Bifh  ordain. w  Minifltrs. 
 
 were  rather  extraordinarily  railed,  than  ordinarily  called  as 
 I  have  laid)  their  ordination  Was  good,  and  valid,  and  they 
 might,  and  ought  to  discharge  the  function  rightly  and  law- 
 fully ;  The  minifterial  Ads  ot  Ittdas  the  Apoftle  and  'Hjcko- 
 las  the  Deacon  were  never  accounted  void?  or  null. 
 
 If  indeed  the  Church  of  Rome  had  been  then  wholly  cor- 
 rupt and  i^ntichnftian,  as  touching  the  very  and  total  eilen- 
 tiais,  the»indccd  it  could  not  have  ordained  ChriftianMi'ni- 
 fters,  no  more  than  a  dead  man  can  create,  or  beget  a  living 
 Child :  But  ivch  it  was  not  then,  (nor  is  yet,)  as  which  hold- 
 eth  one  God  •>  three  perlons ,  the  two  natures  in  Chrift, 
 and  (ome  Other  points  fundamental^  and  therefore  may  tru- 
 ly Ovdain,  and  impofc  handMn  the  name  of  the  Fattier,  Sou, 
 and  holyGhoft.  She  is  not  now  indeed  (nor  was  then)  a 
 true  and  chafte  Spoufe  oi  Chrift,  for  that  the  hath  forfaken 
 the  guide  ot  her  youth ,  and  hath  left  her  firft  Love,  ((he  had 
 when  Paul  the  Apoftle  had  the  fx^ft  care  of  her)  and  hath 
 embraced  the  bolom  of  ftrangersjftnce  her  other  Pauls  have 
 had  the  overfight,or  EpiLcopacy,or  rather  Papacy  there.But 
 yet  lhe  is  not  a  caft  oft  whoremou  hath  received  from  Chrift, 
 the  Churches  Bridegroom  and  Husband,her  bill  of  divorce- 
 ment in  fad  and  deed,  as  of  right  and  merit  is  due,  for  that 
 (he  retaineth  tome  part  of  a  covenanted  wife ,  Sc  keeps  fome 
 pieces  of  the.  Matrimonial  contract.  Howfoever ,  for  thefe 
 hundred  years  &  upwards,  untillof  very  late,  we,  the  Mmi- 
 fters  oiEngUnA  have  had  an  uninterrupted  Ordination  from 
 Chriftianand  Godly  learned  Protcftant  English  Bilhops,and 
 therefore  now  let  all  iniquity  flop  her  mouth ,  and  abfolete 
 calumnies  vanilh  out  of  fight,  as  to  us  and  our  times. 
 
 And  fo  now  Sir,  you  will  (i  hop :)  own  us  as  Minifters  up- 
 on your  own  account,  which  I  have  therefore  drawn  up  for 
 your  better  fatisfa£tion,fo  alfo  upon  the  whole  account  that 
 I  have  now  given  unto  you. 
 
 But  yet  if  for  all  this  that  I  have  faid,you  will  not;  (as  there 
 are  a  fort  of  people  that  love  darknetle  more  than  light,  fo 
 that  the  more  light  is  let  in- upon  them,  the  fafter  they  fhut 
 their  eyes)  our  comfort  is,  all  Chriftian  Reform  d  Churches 
 in  the  world  do  own  us  to  be  true  Min liters  (and  not  found 
 Members  onely)  of  the  Church  of  Chnlr,whercasitwillbea  , 
 
 work 
 
Gifted breth. pretended Min.net from  their  extraord.gifts^&c.      ioJ~^ 
 
 Work  too  hard,  3c  difficult  for  you,  to  get  any  Teftimony,or 
 approbation  for  your(gifted  only )Miniftry(ii  yet  you  have  (o 
 much  from  any  of  the  Protectant  Churches ,  ancient,  or  mo- 
 dern, as,  who  very  well  know,  it  is  but  a  Gourd,  or  Mufhrom 
 ofyefterdayesrifing,  and  growing ;  a  new  upftarc  order  5  a 
 bold  brat  begotten  and  born  in  an  uproar  and  tumult  in  Ger- 
 many ;  a  very  humane  tradition;  a  very  will-mini ftry  :  is  Saul 
 a/fi  among  the  Prophets  i  But  who  is  its  father?fathcr  Muncer^ 
 or  father  Kmpper  doling  ,  or  father  John  ot  Ley  den  ,  and  let 
 Johnoi  Waltham  take  heed  of  being  Son  ,  or  Heir  to  the  one, 
 or  other. 
 
 And  laftly,  Sir,  let  me  fpeak  this  in  your  ear,  that  no  body 
 elfe  may  hear  it ,  and  believe  ir.  If  you  have  renounced  your 
 baptifme  conferred  upon  you  by  an  ordained  Minilter ,  and 
 have  been  new  dipt  by  fome  ofche#water-men,and  have  been 
 re-baptifed  Iohny  by  I  know  not  what,  /*/>»  th  '  BaptihS  you 
 have  broke  loofe  from  the  lweet  yoake  of  Cbritt ,  flipt  out  of 
 the  door  of  the  Universal  Church  vifible,  and  are  fofar  horn 
 being  a  Minifter,  as  you  will  fcarce  hold  (in  the  opinion  and 
 account  of  the  belt  and  wifeft )  to  be  a  Member  of  the  fame. 
 Come  therefore  and  return  to  your  firft  baptifme,  for  then 
 was  it  better  with  you  than  noWj  you  fee  1  am  ft  ill  ready  to 
 counfel  you  for  the  better. 
 
 And  now,  Sir,  I  fhall  be  as  bold  with  you,  as  you  have 
 been  with  me,  and  fhall  put  you  to  the  queftion,  and  it  may 
 be  to  the  wrack,  Upon  what  account  do  you  hold  your  Mi- 
 niftery  >  for  do  you  not  pretend  to  it,  by  your  preachings  in 
 High-Eafter  and  Mafhbury  Churches  ?  By  what  authority 
 do  yotitheie  things,and  who  gave  you  this  authority  ?  what, 
 is  it  upon  the  account  of  your  extraordinary  fpirituall  gifts 
 and  abilities  ?  what  they  are-  in  your  preaching  I  know  nor, 
 but  in  your  writing  they  are  not  fo  much  as  ordinary  ;  yea, 
 extraordinary  weak  and  imperfect  for  the  true  letters,  fcnfej 
 and  reafon :  and  they  amount  but  to  fome  knowledge,good 
 memory,  great  boldnefTe,  and  high  zeal^  at  the  molt  and 
 bcft«  But  how  came  you  toyourcxtracrdinary  gifts  ?  were 
 they  acquired,  or  infpired  ?  If  acqir red,  then  itmuft  be  in 
 the  ufe  of  means,  ftudy  and'induftry  in  the  Countrey,  and 
 what's  the  difference  then  twixt  yours  and  our  acquired 
 
 "parts » 
 
1 1  o  Nor  from  their  or&w*ry  gifts  as  acquired. 
 
 parts  in  the  Univerfity*  tor  you  not  onely  inartificiaUy,  but 
 undivinely  fay,  From  the  Univerfity,  whereas  every  good 
 gift  is  from  above,  as  the  ApoftLe  faith* 
 
 But  there  needs  rio  more  words  of  this,  foryoudifclaim 
 and  renounce  all  humane  learning,  Arts  and  Sciences,  and 
 other  acquired  parts,  received  from  Schools  or  Univerfi- 
 tiec,  and  will  have  nothing  to  do  with  them,  and  it  is  plain 
 you  have  nothing  to  do  with  them ;  for  you  neither  reafon 
 out  of  Logick,  nor  perl  wade  out  of  Rhetorick,  nor  difcourfe 
 out  of  Phiiofophy,  nor  number  right  out  of  Arithmctick,nor 
 write  true  cut  of  Orthography ,  nor  interpret  Scripture  out  of 
 Theology,nor  do  any  thing  artificially  out  of  Art,  or  fcien- 
 tifically  out  of  Science,  only  you  can  rail  to  purpofe  Without 
 any  Art  or  Sciences ;  yea,  againft  all  Arts  and  Sciences,  a- 
 gainft  Church  and  Minifters.  Take  heed  you  do  not  learn, 
 the  Art  to  rail  againft  the^Word  or  Scripture. 
 
 If  infpired  ,  and  that  immediately,  then  fhew  us  fome 
 word,  for  thefe  immediately  infpired  gifts,  finccthe  Apo- 
 ftles  times.  As  for  Joel^.i  8.  I  will  pour  out  my  Spirit  stponaU 
 flefa  (fo  indeed  you  are  withh  the  compaiTe,  being  fome  of 
 all  flcfh)  29.  and,  Vpon  the  fervants  and  handmaid's  in  thofe 
 dayes  will  I  pour  out  of  my  Spirit,  ((o,  you  are  without  the 
 compaiTe,  being  none  of  thofe  dayes.)  The  margin  tels 
 you,  pointing  to^Usi.  17.  when  were  thofe  dayes  there 
 lpoken  of,  and  this  Propheiie  fulfilled;  when  the  holy  Spirit, 
 and  thofe  extraordinary  (pirituall  gifts  were  poured  out  up- 
 on the  Apottles  and  others,  at  the  firft  publication  of  the 
 Gofpel :  and  fo  the  true  and  full  meaning  of  that  Text  is, 
 that  ail,  both  Minifters  and  people,  under  the  Gofpel,  fhall 
 be  more  abundantly  enlightened  and  enriched  with  the 
 gifts  and  graces  of  the  Spirit,  according  to  their  places, 
 {rates,  and  conditions,  than  they  were  under  the  Law.  And 
 fo  Teter  interpreted  it,  tAtts  2,1 5,1  d,  &cc*  And  what  is  this 
 to  the  peoples  doing  the  work  of  the  Minifter,  in  difpenfing 
 the  myfteries  of  Salvation,  preaching  the  Word,  and  admi- 
 niftcring  Sacraments,  &c«  which  are  peculiar  to  Minifters. 
 
 But  your  threefold  cord  is  not  eafily  broken,  1  John  1. 2  o. 
 1  Pct.1.5,  %svel.i,6.  Yes,  it  is  eafily  broken  ;  thofe  three 
 Texts  eafily  anfwered,  for  they  fpcakof  a  generall  un&ion 
 
 4 
 
Thy  have  no  examp. to  preach  not  called  extraord.as  El  dad, &ct    i  u 
 
 of  gifts,  which  all  have  ordinarily  as  Chriftians,  not  of  a  pe-.^ 
 culiar  unction  of  gifts,  which  fome.have  extraordinarily,  as* 
 Priefts  or  Mnitters.  For  there  is  mention  made  of  knowing 
 all  things(ncedfull  to  falvation)8c  or  offering  up  (piriaial  Sa- 
 crifice, acceptable  to  God,  which  all  as  Chriftians  do,  may, 
 and  muft-  Otherwife,.  by  this  plea  of  an  unftioa  from  the 
 Spirit,  you  may  rake  upon  you  the  function  of  Kings  in  the 
 World,  as  well  as  of  Prieib  in  t.he  Church  j  for  the  Rcvela- 
 tionilt  joyn^  them  both  together,  faying*  He  hath  mads  m 
 Kings  and  Trie  ft  s% 
 
 .  If  men  back't  (for  I  cannot  forget  that  your  word)  or  ra- 
 ther headed,  with  anopiniative  conceit  of  their  extraordi- 
 nary fpirituall  gifts  mayprelently  run  up  into  the  Pulpits  to 
 preach  \  why  may  not  any  other,  who  hath  knowledge  of 
 the  Law,Sc  a  faculty  of  fpeaking,  go  to  the  Bar  8c  plead  cau- 
 fes,  and  be  a  Sergeant  at  Law  ?  afcend  up  to  the  Bench,and 
 hear  complaints,  and  be  a  Juftice  of  Peace?  May  every 
 one,  who  hatli  Lome  skill  in  Feats  of  Arms,  and  a  bold  cou- 
 rage, ufurp  thejplace  of  a  Captain  or  Colonell,  and  take  up- 
 on him  to  manage  wars? 
 
 m  No>  you  will  fay,  Iamfure,  becaufe  he  wants  an  autho- 
 rity, a  word  of  command  to  fuch  places :  andfo  do  you  a 
 command  of  the  Word  to  preach,  being  but  a  gifted  bro- 
 ther :  Nay,  you  want  an  example  too  for  it,  our  of  the  Scri- 
 pture , though  you  boail  of  multitudes  herein,  Eldad  and 
 Medady  &cc. 
 
 I  ftiall  anfwer,  and  that  firft  in  generall;  they  are  extra- 
 ordinary examples  oFa  calling  from,  and  by  God  onely,  and 
 therefore  not  to  be  drawn  into,  and  pleaded  for  common 
 precedents :  will  you  lay  claim  to  foroe  mens  patents  in  fpe- 
 ciall,  foryourand  others  patterns  in  generall,  todo there- 
 after ?  So  may  youatlaft  afcend  up  on  high,  and  feize  upon 
 fome  mens  peculiars  and  prerogatives,  and  make  them  your 
 particulars  and  practices :  But  if  for  all  this,  you  will  be  fo 
 inftant  (and  that  in  ieafon,  and  out  of  frafou)  upon  fuch  ex- 
 traordinary inftances,  in  this  cafe,  why  did  you  not  ever  do 
 fo  and  in  other  cafes  ?  and  therefore  in  ltead  of  the  ordinary 
 weapons,  of  fword  and  musket,  why  did  you  not  arm  your 
 telf,  when  you  went  into  the  field,  with  lamps  and  empty 
 
 Q^  pitchers? 
 
i  1 2  They  have  no  exampito  preach  not  calkh  extraord.as  Eldad,drCt 
 
 pitchers  ?  for  Gideons  Souldiers  did  Co,  and  with  fuch  extra- 
 ordinary weapons  difcomfited  and  routed  the  Midianites  : 
 or  if  your  place  in  the  late  wars  were  a  Trumpetters  or  Cor- 
 nets, why  did  you  not  blow  With  Rams  horns  in  ftead  of 
 Trumpets,  as  the  Priefts  did  at  the  befieging  of  Iericho>  be- 
 caufe once  extraordinarily  by ,  or  wirti  them,  the  wals  of  Ie- 
 licho  fell,  and  were  blown  down  ?  Jof.%.  Jndgrf. 
 
 I  pray,  S;r,  giveoverthisiunningtoextraordinaries,  for 
 proof  of  ordinary  callings  or  practices,  left  you  refufe  alian- 
 1  wcr  to  your  Quaeres  from  me,  to  whom  you  (ent  them,  and 
 all  refuting  of  your  errours  by  me, an  ordinary  man  and  Mi- 
 '  •  nifter,,  and  expe£t  to  be  fatished  and  admoniftied  by  an  An* 
 gel  from  Heaven,  becaufe  the  above-named  Gideon^  and  the 
 virgin *Marj  were  fo  anfwered  in  their  Quaeres  and  de- 
 mands, Judg.6,  Luke  i.  Or  left  I  may  expert  you  ftiould  be 
 refelled  and  refuted  of  thefc  your  errours,  by  one  of  your 
 Cart-horfes,,  fpeakingwith  mans  voice,  becaufe  God  once 
 opened  the  mouth  of  Balaams  Saddle- Afle ,  who  fie akj**g 
 with  mans  voice^  forbade  the  madwffe  of  ths  Prophet ,  2  Pct» 
 
 But  fecondly  and  briefly  I  anfwer  to  the  particulars,-  that 
 all  thofe  examples  which  are  produced  for  gifted  ordinary, 
 but  not  ordained  Preachers,  are  meant  eicher,  rHt,  of  ex- 
 traordinary and  miraculous  prophdyings,  as  Numb. i  i.zj, 
 &4ttsri.9.  i  Sam.iOjii.  or  fecondly,  but  a  puLMiihing  and 
 divulging  abroad  a  thing  done,  Mark^'i.  9.  Lulqe  8. 39.  or 
 thirdly,  of  giving  duties  in  charge  by  a  Comnnfli-juary  Offi- 
 cer, iCbron.iT.7.  or  fourthly,  of  religious  d<iputings  and 
 reafoningsof  points  of  Chrift  ianity^ither  in  the  Synagogues 
 or  AfTemblics,t/tf#j  17.1.  and  18.24, 1  £^.14.29". or  fifthly, 
 of  private  tamily-teacirng,  or  family- admonifhing,  as  (ol, 
 3.16.  iTheff,%:ii,  1 7«*.4.io.or(ixthly,thac  thofe  preach- 
 ings were  but  in  thofe  elder  and  primitive  times,for  the  f pec- 
 diet  and  quicker  (preading  of  the  Gofpei,or  in  times  of  per- 
 fection, or  in  cafes  of  urgent-neceflity,  as  £#^.24.5.  2  Chrt. 
 19.34.  ^#J  $.4«  d&s  1 1 » 19.  And  though  the  Scripture  be  fi- 
 ient  herein,  who  can  fay  but  that  thole  gifted  Dilbples  in- 
 the  new  Tcftament,  might  be  either  fome  of  the  fevemy 
 Mciples*  who  had  before  received  authorityto  preach,  or 
 
 had 
 
Such  mufi  prove  extraord*  caU  either  by  miracles  &  Qgns.    113 
 
 hadalawfull  authority  in  way  of  an  ordinary  call,  for  the 
 difpatch  of  what  they  undertook.  Arguments  drawn  from 
 Scripture  negatively  m  matter  of  faft,  or  outward  circurn- 
 fiances,  are  no  way  firmly  concludent. 
 Now  what  are  thefe  enfamples,all  of  them,or  any  of  them, 
 to  juftifie  or  fample  your  frequent  minifteriajl  authoritative 
 preaching,  difpenfing,  and  applying  the  Word,  inthepuW 
 pir  of  a  fetled  and  conftituted  Church  ?  in  the  times  of  the 
 peace  and  plenty  of  the  Gofpe],  when  you  are  not  in  veiled 
 with  a  lawfull  calling  thereunto  ?  ^ 
 
 Again,  if  yours  be  an  extraordinary  one,  J  pray.,  give  us 
 fome  proof  and  reft imony  thereof.  St.  Paul  was  fain  to  do 
 fo,  3  Cor.l  2, 1  %  Truly  thefignes  of  an  Afofile  (an  Apoftle  was 
 .an  extraordinarily  called  Preacher,  and  an  extraordinarily 
 called  Preacher,  is  as  an  Apoftle  therein)  were  wrought  a- 
 ntongft  you  in  all  patience^  in  fignes^  and  wonders  and  might y 
 deeds*  And  fo  much  the  rather  are  thefe  needful!?  it  the 
 new  turned  extrordinary  Preachers  were  of  old  ordinary 
 Tradefmen  :  as  it  is  thought  Paul  was  formerly  a  Tent-ma? 
 jeer:  Therefore  our  Saviour  himfelf  pleaded,  The  works that 
 I  do  (which  no  man  could  do  befides)  bear  witnejfe  ofmey  Joh. 
 5.3  6,  as  one  extraordinarily  called,  who  before  condefcend- 
 £dtobe  both  a  Carpenters  fon,  and  a  Carpenter  himfelf. 
 SoElijha  extraordinarily  called  from  a  Pfough-man  to  a  Pror 
 phet,  gave  proof  and  Tcftimony  of  his  extraordinary  cat*- 
 ling,  by  divers  prefent  mirac ulous,  and  wonderfull  works, 
 2,  JOtfg.2.24.  And  Amosxhe  Heardf-man ,  and  Teter^  and 
 the  other  who  were  fifher-men  proved  their  calling  from 
 God,  by  ft  range  and  wonderfull  effects,  or  {peaking  with 
 tongues  they  never  had  learneqjjor  by  miraculous  cures,  and 
 the  like,  or  clfe,  where  plain  miracles  are  wanting  to  prove 
 extraordinary  callings,  (For  we  read  that  fohnthc  baptift: 
 did  no  miracles,  and  yet  had  an  extraordinary  cailing)there 
 you  muft  make  proof  of  the  fame,  and  your  extraordinary 
 Un&ion  of  the  fpirit^  and  the  gifts  of  the  fame  flowing  and 
 abounding  in  you,  from  the  matter  and  manner  of  your  Do- 
 ctrine, with  other  like  rare  circumftances  which  have  their 
 due  place  9  and  areuot  lightly  to  be  regarded,  as  the  afore- 
 faid  Iohn  the  baptift  did,  in  refpstl:  of  which,  they  held  and 
 counted  him  for  a  Prophct,Afcr/u4f  Uz*>26*  Now, 
 
H4       0r  rare  art^  tdtnirabh  D  oftrinefor  mxtttr  And  manner. 
 
 "Now,  Sir,  prove  your  extraordinary-calling  in  like  man- 
 ner? what  rare  and  admirable  matter  is  there  in  your  Do- 
 ctrine, which  is  not  ordinary  ?  what  remarkable  manner  and 
 circumftances  are  there  in  your  proceedings ,  which  are  not 
 ufual  ?  what  fignes  and  Wonders,and  mighty  deeds  have  you 
 wrought  in  all  patience  ?  Surely?  in  all  impatience  you  have 
 worded  it,  and  written,  mightily  and  wondroufly  againft 
 the  Church  of  EvgUndpnd  fome  true  Doctrines  thereof,  and 
 the  figns  of  an  Apoftate  trom  it  have  been  wrought  amongft 
 us  in  all  impatience,  but  not  in  (igns  and  wonders  and  migh- 
 ty deeds,unleffe  it  be  of  railing  and  reviling  againft  us,where- 
 in  ycu  are  even  miraculous :  If  yon  have  any  other  miracu- 
 lors  power,  fhew  it,  in  word  or  deed, either  in  fpeaking  fud- 
 denly  ftrange  language^,  which  you  never  learned,  or  in  do- 
 ing  ftrange  cures  you  never  prattifed  before. 
 
 Firft,it  youpleafe,  write  to  me  another  Letter,  or  preach 
 your  next  Sermon  in  Latin>or  Greek,  ( I  will  not  trouble  your 
 Hebrew,rnuch-lefTeyour  Perfian,or  Parthian,Median,Gap- 
 padocian,Phrygian,Pamphylian,Cretian,  and  Arabian,and 
 other  ftrange  tongues,  and  exotick  languages,which  the  A- 
 poftle?,  being  extraordinarily  called,  ipake  in  an  hour,  Aft%  2. 
 8.9.)  you  fhall  fully  fatisfy  me,  and  confirm  me  in  the  opi- 
 nion, that  yon  are  extraordinarily  called,  and  affifted  of  the 
 {pint,asthey  were, or  rather  as  BaUams  beaft  was,  which  on 
 the  fudden  (pake  with  mam  voice,  and  humane  language, 
 forbidding  the  madneffe  of  the  Prophet  and  his  Mafter ;  and 
 then  you  may  go  with  full  CommitTion,  to  take  a  Pulpit  in 
 Jamaica  as  well  as  High-Eafter  ;  yea  ,  to  be  a  Preacher  to  the 
 Weft,  or  Eaft-Indies,to  any  Nation  of  the  world,  orelfe. 
 Secondly,  thus  (hew  it  mc.  There  i-  in  my  Parifh  an  aged 
 Lame  Crecple5or  ic  may  be,  fudV  a  one  m  your  Parifh ,  or 
 fome  other  fick  body  that  hath  been  bedrid  thefe  many 
 years;  come,take  them  by  the  hand,  and  lift  them  up ,  fay- 
 ing, Tabnha^  arife,  ftand  upright pn  chy  feet  and  walk,  and  if 
 eitherdofo,as  ^#.3. and  Ait.  ^.  then  I  will  lay  you -arc  a 
 man  of  an  extraordinary  calling  as  Peter  was,  who  was  now 
 a  fifticr  of  men  in  extraordinary,  not  an  ordinary  fhher-man, 
 but  it  you  can  do  none  of  thefe,  or  the  like  miraculous  Cures? 
 you  muft  go  with  me ,  (and  fo  with  all  other,  you  ought  to 
 
 go) 
 
Or  rare  and  admirable  Doctrine  for  matter  and  manner.  -       j  i  r 
 
 go)  for  a  plain  and  ordinary  man,  a  Plough-man,  and  Seedf- 
 man,  not  a  plougher  np  of  the  fallow  ground  of  the  heart ,  or 
 a  fower  of  the  feed  of  the  word, by  any  extraordinary  calling, 
 or  if  you  be  not  good  at  Miracles*  nor  cannot  that  way  prove 
 your  extraordinary  calling;  doir,  as  lohn  the  baptift  did, 
 by  fome  rare  and  admirable  Doctrine,  fuch  as  may  benefit 
 this  age>  which  ordinary  men  have  not  yet  heard   and  re- 
 ceived, (fo  alfo  did  thofe  firfb  Reformers,  Hierom  Hu(h9  lohn 
 of  Prague,  and  others,  Doctors  in  extraordinary.)  Alas,  Sir, 
 yon  and  yours  have  nothing  to  teach  us,  but  very  ordinary 
 flufle ;  (where  you  are  right)  who  knoweth  not,  what  you 
 know ?  that,  wherein  you  are  your  lelf » you  call  new  light, 
 but  it  is  the  very  old  darkneiTe ,  yours  overfpread  Germany 
 With,  and  will  do  England  too ,  if  you  be  not  hindred,  new 
 errours  raked  up,  againft  the  Church  and  the  Miniftry ,  and 
 rebaptifing  Infants  formerly  baptiled*  which  are  fo  far  from 
 proving  your  extraordinary  calling  unto  the  Miniftery,  that 
 they  do  evince  you  to  be  given  up  to  an  extraordinary  de- 
 parture from  the  faith  ,  and  deceiveabknefTc  of  uarighteouf- 
 nefTe,and  deluhons  of  Satan, that  Prince  of  darknefle. 
 
 And  fo  now, being  beaten  of  from  an  extraordinary  call, 
 you  muft  betake  your  felf  to  an  ordinary  call,  or  none  at  all,if 
 you  will  plead  at  lafl,  an  ordinary  call :  Then  whether  your 
 gifts  be  acquired,  or  infpired,  thcfetwo  things  you  muff  be ; 
 rirft,  able  to  reprove  and  convince  He retikesj  and  flop  the 
 mouths  of  Gain-layers.  Secondly,  you  mult  be  feparate  from 
 your  other  fecular,  and  Lay-calling  for  the  work  of  the  Mi- 
 *"  nillery:  but  you  are  neither.    For  how  can  you  convince 
 Heretike*,  and  flop  the  mouth  who  cannot  afleadge  Scrip- 
 ture, or,  any  Text  in  the  Letter,  as  who  are  illiterate,  and 
 know  nere  a  Letter  of  the  Book,  or  Bible,  Hebrew,or  Greek,, 
 wherein  it  was  written  and  penned  ?  Learned  Heretikesjyea, 
 Jefuites  and  fuch,  may,  and  will,  at  times,  and  to  fuch  as 
 you,  relufe  the  Mother-  tongue  Tranflation ,  and  call  for  the 
 Spirit-tongue  Original,  telling  you,  the  Tranflation  of  fuch* 
 and  fuch  a  Text  cited  by  you,  is  falfe  and  erroneous,and  how 
 will  you  help  your  felf,  or  anf  wer  him,  feeing  you  are  unlet- 
 tred,and  skill  not  the  Original  languages. 
 
 So  neither,  Secondly ,  are  you  teparate  from  your  other 
 
 Q.3  te~ 
 
ii6         The*)  muft  bwt  alfo  afepirathnfrom  their  ficular  call~ 
 
 fecular  and  lay-calling,  as  you  muft,  if  you  will  be  aMlni- 
 fter  and  Preacher ;  you  mi1  it  have  a  feparat-on  for  theMi- 
 nifteriall  work,  and  a  mifllon  alfo  and  comtrrffion  in  an  or- 
 dinary way  done  by  the  Church,  and  the  Officers  and  Pa- 
 ftours  in  the  fame,  with  farting,  and  prayers,  and  laying  on 
 of  hands,  as  I  have  fhewed  beiore,  this  is  the  ordination  the 
 Apoftles  (peak  of,  and  of  which,  we  tbeordinary  Minifters 
 of  the  Church  of  England  have  been  partakers. 
 
 See  A£ts  13.3.  And  when  they  had  fafitdy  and  frayed)  and 
 Jaldtheir  hands  on  them,  Barnabat  and  Saul  being  feparate ,by  the 
 command  of  Chrift,/^"  the  workwhereunto  they  were  calledythey 
 fentthem  away  :  and  in  the  v erf e  following,  the  holy  Spine 
 owneth  this  mflion  of  the  Church  there  as  it's  own,  they  be- 
 ing fertt  away ,  or  forth  of  the  holy  Ghoft ,  departed  unto  Se/eu- 
 cia,  Sec.  Thus  the  Apottles  ordained  Min' iters  m  the  Chur- 
 ches, as  appears  both  jift's  6, 6,  ia  the  fir  ft  Deacons?  and  af- 
 ter in  T/wof/y ,  1  Timoth.4.14.  With  payers  and  lay 'mg  on  of 
 hands. 
 
 Now,  I  pray,  fhew  u<,  what  feparat 'on  there  hath  been  of 
 you,  to  the  work  of  the  Miniftery,  when  a?  rather  you  keep 
 and  hold  your  old  conjunction  to  the  Plough  and  Cart,  Cave 
 that  now  and  then,  in  a  fit  of  (I  know  not  what)  zeal,  you 
 ftarr,  and  fling  up  into  the  Pulpit?  Have  you  not  rather 
 made  a  feparation  from  the  Church,  than  for  the  Church 
 of  Chrift  ?  and  where, and  when,  and  of  whom  have  you 
 had  your  Miflion,  with  fading  and  prayer,  and  laying  on  of 
 the  hands  of  the  Presbytery,  or  Presbyters  ?  Surely,  if  than 
 before  in  the  ASU  be  true,  that  Paid  and  Barnaba*  are  faid  to 
 be  fent  forth  of  the  Spirit,  when  the  Church  before  laid 
 hands  on  them  , and  lent  them  forth  ;  it  may  be  fufpe&ed, 
 that  God  fends  you  not  forth  into  the  Miniftery^  becauCe  the 
 Church  doth  not :  nor  will  be  therefore  with  you ,  by  giving 
 you  fuccefle,  or  affording  you  comfort  in  this  your  bold  un- 
 dertaking, and  unwarrantable  intrufton ,  both  againft  the 
 Command  of  Chrift  and  Examples  of  his  Apoftles,  which 
 yet, for  us,  his  lawfully  deputed  Minifters  he  hath  promifed, 
 he  ever  wil  1 ,  Math ,  2  8 .2  o . 
 
 If  you  fhall  fay  —  (but  I  rather  believe  you  know  it  not, 
 Soc'miwj  your  Grandmafter  dothfay  fo,  io  defence  of  his  un- 
 called 
 
Jhej  want  imf  option  of  hands  at  Ordination,  117 
 
 called  calling.)  That  impoficion  of  hands  i>  but  a  meer  Ce- 
 remony and  circumltance  ,  ineffectual  as  to  the  conftituting 
 of  a  Minifter,  or  Preacher '  Imuft  tell  you,  the  Apoftles,  and 
 Antiquity  following,  who  ulcd  it  did  not  think  fo ;  for  then 
 they  would  not  have  ufed  it  To  (olemnely  in  their  ordinati- 
 ons, nor  have  reckoned  it  for  one  of  the  Principles  of  the  Do- 
 ctrine of  Chrilt  ,  and  have  ranked  it  in  the  lame  account, 
 (laying  on  of  hands  J  with  repentance  from  deadworkj  ,  faith  to- 
 wards  God^Dottrine  of  baptifmes^refurreftion  of  the  dead  ,  and 
 eternal  Judgement ,  as  he  doth,  Heb  d.i .  and  i»  Two  of  thefe 
 fix  principles  you  have  fcrupled  ar,  and  fcnblcd  againft,  and 
 you  may  come  in  the  aid,  to  do  the  fame,  at,  and  againft  the 
 other  four ,if  God  be  not  more  gracious  and  mercifuil  to  you, 
 and  you  more  mode  ft,  and  watchfull  over  your  felf . 
 
 Yea,  but  (you  will  fay)  when  this  laying  on  of  hands  was 
 ufed,  as  by  the  Apoftles,  it  was  a  means  of  conveying  the 
 HolyGhoft,  and  the  fpecial  gifts  of  the  fame,  which  were 
 confequent  upon  it,  as  in  Timoth.  1  Ti/w.4.i4.and  Aft.  8. 1 84 
 but  now, thefe  being  ceafed,  the  other  alio  is  of  no  force :  ve* 
 ry  well,  if  laying  on  of  hands  at  ordination  mult  ceafe ,  be- 
 caufe  fpecial  gifts  of  the  fpiric  are  ceafed  >  how  come  you  to 
 have,  or  rather  boaft  fo  much  of  the  gift  of  the  fpiric,  and  the 
 fpecial  gifts  of  the  i pirit  ?  you  fhould  be  willing  the  rather  for 
 the  continuance ,  at  lcaftwife  for  the  introduction  again ,  of 
 laying  on  of  hands,.if  fuch  a  friend,  and  familiar  of  the  fpiric, 
 and  it's  gifts, you  be,  as  you  pretend  to  be. 
 
 But  howfoever  it  fhould  be  granted,  laying  on  of  hancfc,to 
 be  ceafed,  as  to  that  effect  of  giving  the  Holy  Ghoft,  and  the 
 fpecial  gifts  thereof ,  fo  that  thefe  are  not  alwayes  given, 
 where  that  is  done ;  ( though  I  queliion  not  of  fome  particu- 
 lar influence,  or  affiftance  of  the  fpiric  going  along  with  it 
 flillj  yet  it  is  in  force,  and  effectual  ftill,  as  to  fignine  a  fepa* 
 ration  of  fuch  perfons,  upon  whom  hands  are  thus  laid,  horn 
 fecular  and  prophane,  and  fo  confequently  an  application  of 
 them  to  holy  and  f  acred  u(es»  or  Offices,  as  appears  both  in 
 the  old  Teftament,X*»*.8«i4.  and  in  the  New  (before)  All. . 
 13.  ■*.  and  3.  5oSt.7Wfaithofhimlelf,1^?0*.  i.i.thac  he 
 was  foamed  for  the  Gofpelef  God  ^  horn  his  old  trade  and 
 ftudiesjbuthow?  ^#,£.16.17.  J.  By  a  miraculous  de~ 
 
 figna^- 
 
1 1 8  Offofuhr  Elefiion. 
 
 fignation,  and  calling  him  to  die  Office  of  a  Minifter.  But 
 a.  lr  was  further  conhrmed,and  allured  unto  him,by  Ananias 
 his  coming  to  him,  and  laying  his  hands  on  him :  and  again, 
 renewed  unto  him  upon  a  particular  Mlfion  5c  reparation  of 
 him  to  the  Miniftery  of  Gentiles,  and  hying  on  of  hands,  as  I 
 have  (hewed  out  of  the  tAtt.i  3.  &cc. 
 
 But  (it  may  be)  you  ownyour  Miniftery,upon  another  ac- 
 count than  all  thefe ,  namely  upon  the  account  of  the  people, 
 or  a  popular  election.  I  pray  make  out  but  this ;  for  I  am 
 very  deiirou;  to  take  you  off  any  way  from  being  a  felf-or- 
 dainer,  or  a  felf-intruder.  For  no  man  taketh  this  honour  to 
 himfeif,  but  he  that  was  catted  ofGody  as  was  Aaron  ,  Hebt  5 . 4, 
 Now  you  were  not  called  of  God  as  was  Aaron ,  (your  felf 
 will  not  fay  it,)  were  you  called  of  the  people  as  was  Aaron  i 
 Aaron  was  called  of  that  people ,  to  make  them  a  Calf ,  or 
 Gods  to  go  before  them  ;  were  you  called  of  any  people ,  to 
 make  them  a  Minifter  to  preach  before  them  ? 
 
 Tell  mCywhat did  this  people  unto  thee,  that  thou  haft  brought 
 fo  great  a  fin  upon  them,  Exod.32.1,21  and  thy  felf  too  ?  Sure- 
 ly, they  laid  no  hands  on  you  i  perhaps,  they  might  hold  up. 
 their  hands,  or  lift  up  that  voyces,that  is  the  manner  of 
 popular  elections.  But  glory  not  in  this ;  for  Att,  19.28.  all 
 the  people  with  one  voyce  cried  up  Diana, great  U  Diana  of 
 the  Ephefians. 
 
 Or,  was  there  fuch  a  Vifion  appeared  to  you  in  the  night, 
 as  once  there  did  to  Paul,  Aft.  1 6.  1 9,  There  ftood  a  man  of 
 CMacedonia ,  fo  did  there  fland  a  man  of  High-Matter,  or  of 
 tjfttasburj)  and  prayed  you ,  faying,  Come  over  unto  us ,  and. 
 help  us, *  and  fo  immediately  you  went,  affuredly  gathering 
 that  the  Lord  hath  called  you  to  preach  theGofpel  there? 
 But  the  night  is  pahS  the  day  is  come ;  now,  neither  we  old 
 men  do  dream  dreams,  nor  you  young  fee  Vifions,  as  to  ga« 
 therfrom  them  any  thing  of  our  being  called  from  God ,  to 
 thi7,  or  that. 
 
 But,  fcrioufly,  did  you  fubmit  your  felf  and  your,  extraor- 
 dinary, and  fpecial  gifts,  unto  the  ordinary  people ,  and  vul- 
 gar fort  for  Trial  ?  It  is  the  fir  ft  and  belt  humility  ,  I  have 
 difcovered  in  you  hitherto^  was  there  not  a  great  divifion  of 
 judgements  amongft  them,  and  aconfufiou  of  voices,  as  at 
 
 the 
 
OffopuUr  Eh  ft  ion.  ~~  ^ij 
 
 the  32.  verfe,  of  the  1  p.  of  the  ABs  before  mentioned  ,'Come 
 crying  one  thing,and  (orae  anocher,the  Affembly  being  con- 
 futed, and  the  more  part  not  knowing  wherefore  they  were 
 come  together, fo  it  isufnally  ?  Me  thinks,  Sir, you  flionld 
 not  have  done  it ;  for  people,  the  common  and  vulgar  peo- 
 ple, ate  full  of  ignorance,  and  too  blinde ,  to  Ele£t  their  Souls 
 Overfeer,  even  as  the  filly  (heep,  unfit  to  choofe  their  (hep- 
 heard;  theyhave  not  that  meet,  and  competent  judgement, 
 to  difcerne  and  determine  of  the  fitting  and  requifite  parts  of 
 a  Minifter.    It  is  true,  and  too  true,  that  people  following 
 their  private ,  though  mifguided  fancies,  ambitiouflydeure 
 rather  to  have  Minifters  of  their  own  diforderlychoofing, 
 than  perfons  rightly  Ele&ed  and  Ordained, according  to  the 
 word  ;  but  St.  Pauly  2  Tim, 4.3.  foretold  both  this,  and  the 
 evil  illue  of  this  popular  Election.    The  time  will  come  when 
 they  will  not  endure  found  Doftriney  but  after  their  own  lufls  (hall 
 they  heap  to  them  (elves  Teachers  ^having  itching  ears-}  and  they 
 (had  turn  away  their  e  ares  from  the  truth  ,  and  (hull  be  turned  unto 
 fables,   Befides ,  by  this  means  is  Created'  ( it  may  be )  too 
 ftraight  a  dependency  of  the  Minifter  upon  the  people,  that 
 he  apply  himfelf and  his  obfervanceofthem,to  their  irre- 
 gular courfes,  and  for  fear  of  their  difpleaf  ure ,  or  his  oWn 
 dammage,preach  fmooth  and  flea  fing  things ,  E(ai  3  o.io.  But 
 why  not  the  people?  had  not  the  people  a  hand  in  fepara- 
 ting,  and  confecrating,  and  ordaining  of  the  Levites ,    fee 
 Numb.  8.  9, 1  o.  thou  (halt  bring  the  Levites  before  theTaber* 
 nacle  of  the  Congregation  ,  and  thou  (hall gather  the  whole  affem" 
 bly  of  the  Children  of  Ifrael  together,and  thopifhdt  bring  the  Le- 
 vites before  the  Lord^and  the  Qhildren  of  Ifrael  (hull  put  their 
 hands  upon  the  Levites :  did  we  not  make,  laying  on  ot  hands, 
 a  chief  matter  in  ordination  ?  It  is  anfwered,  the  whole  Af- 
 fembly of  the  people  were  prefent  at  the  Confec  ration  of  the 
 Levites ,  (as  who  of  them  will,  may  be  at  our  Minifters  ordi- 
 nation:) but  a&ed  nothing  by Tuffrage,  nor  elected  by  voyce., 
 This  putting  on  of  their  hands  upon  the  Levhes ,  was  onely  in 
 token,  and  to  (hew,  that  the  Levhes  were  prefented  to  Gods 
 fervice,  inftead  of  all,  and  in  Lie  w  of  their  brethren,  the  firft 
 born,  wr/.  1 4.  thus  (halt  thou  (faith  God  to  Mofes)  feparate 
 the  Levhes  from  the  Children  oi  Ifrael;  and  the  Levites  (hall 
 be  mine.  K  But 
 
120  Of  Popular  Elcfiion. 
 
 But  that  of  the  6*.  of  the  Atts  3. and  5»  feems  to  come  up 
 clofcr  to  the  people  ,  wherefore  brethren  (the  twelve  Apoftles 
 fpeak  to  the  multitude,)  lookjjott  out  amongft  jott  (even  men  of 
 hone  ft  report,  fall  of  the  Holy  Ghoft  and  wifdom  yand  they  chofe 
 ■  Stephen,  and  the  reft  of  the  Deacons :  I  anfwer*  t.  It  appears 
 that  the  Deacons  Office  is  the  moft  inferiour  of  the  Sacred 
 Orders,and  then,chiefly  imployed  in  ferving  Tables  at  their 
 dayly  Mm  iterations.  2.  The  Apoftles  abated  of  their  juft 
 and  due  Authority  upon  the  reafons ,  both  of  gratifying  the 
 people,.and  withall  of  avoiding  fuipicion  of  the  love  oi  mony 
 and  being  bufie  bodies. 
 
 Thirdly,,  verf,6.  Look  ye  out  among  you  feven,  whom 
 we  may  appoint,  that  the  people  fet  the  feven  before  the  A- 
 poftles,, and  when  they  had  prayed,  they,,  (the  Apoftles) 
 laid  their  hands  on  them.  So  that  the  the  peoples  choofing, 
 was  a  kind  of  prefenting  and  nominating  of  certain  a&le  and 
 fir  perfons,  fo  far  as  they  could  judge  of  them  by  their  out- 
 ward fpeech.  and  converfe  with  them ;  and  fo  they  concur- 
 red as  Propounders,  Teftifiersand  Approvers  of  them,  as  to 
 their  life  and  manners ;  but  the  Apoftles  were  the  Electors/ 
 andOrdaincrs  of  them  to  thatMiniftery,  upon  their  better, 
 difcovery  and  judgementsot  their  fpirituall  abilities,  and 
 di{cerningstheir  excellent  gifts  needful!  thereunto-:  in  which, 
 refpeft  (becaufe  I  will  multiply  no  more  objections  or  an- 
 swers) it  isfaid,  I  Cor.14.29.  Let  fhe  Prophets  fpeak^  two  or 
 three,  and  let  the  other  judge ;  that  is,  (if  by,  other,  the  people 
 {landing  by  be  meant)  of  their  outward  frame  of  fpeech  and. 
 eloquution,  and  application,,  and  as  to  their  carriage*  life,, 
 and  conversion,  (thefeare  fubjeclto  the  peoples  cogni- 
 zance, )but  not  as  to  the  difcerning  and  determining  of  their, 
 deep  knowledge,-  and  hidden  abilities,  neceflary  for  a  Mini- 
 fter,and  required  by  the  Apoftle  (fo  the  fpirits oi  the  Pro- 
 phets? and  their  gift ,. are  fubjeft  to  the  Prophets.) 
 
 But  I  will  (hut  up  this  matter  with  a  word  of  coun(ell,(and . 
 let  my  counfell.  be  acceptable  to  you,  as  coming  from  x 
 friend  that  wifheth  nothing  but  good .  to  you)  break  off  this 
 tin  by  repentance,  and  rightroufnefle  (your  difordered  and 
 un warrantable  afcending  up  into  the  Pulpit,  withouc  miflion 
 or  commifTion)  and. this  iniquity,  by  (hewing  refpeft  and 
 
 obedience 
 
U&zah  andUzziab,  drc.  Examples  againft  Intruders.        12 1 
 
 obedience  to  the  authority  and  orders  of  the  Church;  It 
 way  he  a  lengthening  of  your  tranquility  (or  peace  of  confer- 
 ence, atleaftwife)  or  (as  it  is  in  the  margin)  a  healing  of 
 your  errour,  D<**,4*47 .     * 
 
 Remember  V*x>*h  and  V&z>i*h ;  v&x.ab  prefuming 
 without  a  calling  from  God,  put  his  hand  to  the  Ark  of  God 
 to  hold  it  up,  which  was  the  Priefts  office  to  do,  the  Lord 
 was  wroth  with  him,8c  fmote  him  in  that  very  place,  he  did 
 it  in,  *  Sam.6t6.to  8.  Vz.z,iahyo\x  of  the  pride,  more  than 
 the  zeal  of  his  heart,  i  Ckron,?.6,ii,  (Tnark  chat  I  pray ,  zeal 
 is  pretended  by  you,  it  may  be  pride  of  heart,  vcrf.i  <5.)  went 
 into  the  Temple  of  the  Lord,  took  a  cenfer  to  burn  in-^ 
 cenfe  to  the  Lord ,  and  whileft  he  was  contending  with 
 the  Priefts,  who  withftood  him  in  it,  the  Lord  was  in- 
 cenfed,  the  leprofie  even  rofe  in  his  forehead,  (mark  that 
 alfo,ver{.i9.  the  punilhmenc  appeared  there  mft,  where 
 thefinfhewed  itfelf  firft,  in  his  brazen,  impudenr,  fhame- 
 lefle  forehead)  the  words  of  reproof  and  counfell,  that  Az,a- 
 riah  the  Pnelt  fpake  to  him,  are  very  emphaticall,  verf.i  8. 
 and  I  will  fpeakthem  over,  with  application  to  you ;  It  pr- 
 taineth  not  unto  theey  ZJz>z>i#hy  to  burn  incenfe  unto  the  Lord^  but 
 to  friefts,  that  are  conlecrated  thereto :  (It  pertaineth  not  to 
 you ,  Sir,to  difpenfc  the  my  fteries  of  the  Word  in  publike, 
 to  adminifter  Sacraments,  to  remit  or  retain  fins,  sec.  bat  to 
 Minifters  who  are  ordained.)  Go  out  of  the  Sanctuary,  for 
 thou  haft  trefpafled  :  (come  down  out  of  the  Pulpit ,  for 
 thou  haft  tranfgrefted)  neither  (hall  it  be  for  thine  honour 
 from  the  Lord  God :  ^neither  will  you  have  any  honour  or 
 comfort  of  what  you  have  done,  or  do  the  fame  way  with- 
 out a  due  calling.  God  will  caft  fhame  and  confufion  upon 
 your  face  and  forehead  :  )  if  then,  Sir,  you  tender  your  life 
 and  your  honour,  ufurp  not  the  Minifters  place  and  office, 
 left  your  name  may  be  added  unto  the  two  above  named, 
 Vz.z,ah  and  Vx,z,uhy  for  a  third :  and  you  be  called  Bhz*- 
 z,ardiah :  or  left  your  name  and  perfon  will  be  added  for  a 
 fourth,  to  the  three  named  Core->  Ddthtnjxnd  Abiram,  Num. 
 1 6.  and  you  partake  of  the  like  or  other  judgements,  if  you 
 perfift  to  encroach  upon  the  Minifters  office,  and  leek  the 
 Priefthood  alfo.    But  if  you  think  that  thefe  men  already 
 
 R  2  named 
 
122  Ceunfell  ts  Intruders  into  the  Mini  fiery . 
 
 named  are  not  finable  to  you,  as  I  con  Me  they  ate  not,  as 
 to  their  pcrfons  and  worth,  (though  yet  your  and  their  pra- 
 ctices are  very  like  and  the  tame)  br  Core->  Datkan^  and  Abi- 
 ranty  were  Princes  of  the  Aflembly,  famous  in  the  Congre- 
 gation, men  of  renown,  and  fonsof  Levi :  Vz,z,iah  was  a 
 King,  and  Vscz,ab  fomc  per  (on  of  note  fure,  becaufe  Da&id 
 took  his  death  fo  heavily,and  called  the  place  P&ez,iX)i6tikbi 
 in  memory  of  him*  Then  there  is  anoiher  very  fitting  in 
 Zachary^  where  the  Lord  faith,  It  jha!i  come  to  pajj'e  in  that  day 
 (the  day  yet  to  come  to  pail'e)  The  Prophets  jhall  be  afhamed^ 
 every  one  of  his  vifony  neither  jhall  they  wear  a  rough  garment, 
 (or  a  black  cap)  to  deceive ,  but  he  jhall  fay ,  I  am  no  Prophet ,  / 
 am  an  Husbandman,  for  man  taught  me  to  keep  cattle  from  my 
 youth,  Zaeh.  13.4,5.  And  as  here  you  fee  the  ftiame  of  ir,  as 
 to  credit ;  io  verf.3 .  you  may  fee  alfo  the  danger  of  k9  as  to 
 life.  Befides,  what  do  you  do,  but  hereby  ftrengthen  the 
 hands,  and  confirm  the  movth  or  our  adverfaries  of  Rome, 
 Papifts  and  Jeluites,  who  charge  our  Proteftant  Churches 
 with  want  ot  Orders  and  Ordination,  and  tels  us,  that  all 
 forts  of  Tradefmen  and  Artificers,  with  U5,  handle  the 
 Word  and  Sacraments,  by  preaching  the  one,  and  admini- 
 ftering  the  other,  tothegreatdifhonourof  God,  and  pro- 
 pbanation  of  his  Ordinances.  But  it  may  be,  you  are  little 
 moved  by  this,  in  regard  of  your  being  a  (ecret  friend  to 
 Rome,  as  Rome  hath  been  as  clofe  a  mate  to  you  and  your 
 party. 
 
 Therefore  know?  that  all  Churches  in  Europe,  I  may 
 adde,  all  Nations  in  the  world,  have  ever,  and  do  (till  hold 
 a  difference  of  callings,  Secular  and  Ecclefiailicall,  Popular 
 and  Sacerdotall :  and  therefore  much  more  the  Churches 
 of  God,  and  cfpccially  the  reformed  ones,  dofo,  and  ought 
 todofo.  What  God  hath  joyned  together,  let  no  man  put 
 afunder  •*  fo,  What  God  hath  put  afunder,  as  the  Laity  and 
 Miniftry,  let  no  man  joyn  together. 
 
 If  you  have  fuch  an  itching  tongue(as  there  be  others  that 
 have  itching  ear?,  ready  for  you)  and  fuch  a  hot  delire  to  the 
 profeffion  ot  a  Minift  er,  (This  is  a  true  faying,  if  a  man  dsfire 
 the  office  of  a  Bijhopyor  Prebyter$,fo  dejireth  a  good  tvor^i  Tim.. 
 3.1.)  do,asfome  others  I  could  tell  of,  have  done,  (eparate 
 
 your 
 
Ccunfel  to  intruders  into  the  Mini flry.  123 
 
 your  felf  for  the  work,  go  and  approve  yonrfelf  and  your 
 gi'tts  unto  the  Elders  and  Officers  01  the  Church,  as  well  as  to 
 the  people,  that  fo,  in  fading  and  prayer  before,  as  alio  after, 
 they  may  lay  hands  on  you,  and  you  may  be  lent  forth,  and 
 ordainjd  ,  and  ordered  Minifterwith  Authority  and  power 
 to  preach,  (your  former  Sermons  going  (by .permiflion)  foe 
 your  trial  and  probation  Sermons  onely.)  -  ]  doubt. not.,  buc 
 you  will  fride  a  ready  way,  and  the  door  open ,  and  to  thofc, 
 that  will  be  wiling  to  lec  you  in,  and  give  you  the  right  hand 
 of  fellowship  j  enter  by  the  door  into  the  iheepfold,and  climb 
 not  up  the  other  way,  leauV^r . 
 
 There  is  no  fuch  confufion  in  our  Common-? wealth*  that 
 aPhyfician  may  encroach  upon  the  Lawyers  pofeifion,  or  an 
 ordinary  Trader- man  mayufurp  upon  the  Phyficians  pra- 
 cHe.  Is  our  Church  of  England  h  corrupt  and  iawleile,  as 
 that  of  Ifrael  was,  in  the dzyesot  Jeroboam  ,  who  mads  of  the 
 lowefi  of  the  people  ,  Priefts  of  the  High  places  ;  yea  ,  whofoever 
 would,  he  confer  at  ed  him,  and  he  became  one  of  the  Trie  ft  s  of  the 
 High  p laces ,  (but  this  thing  became  fin  unto,  the  houfe  of  Jcro-' 
 boam,  even  to  cut  it  ofy  and  to  deftroy  it  from  the  face  of  the  earth) 
 2King.13.33.and  34. 
 
 OristheFunctionofaMinifterfoeafie,  and  ready  that 
 every -man  may  take  unto  himfelf  this  honour,though  he  be 
 iTOt  caHed  as  Aaron,znd  that  whofoever  cometh  to  confecrate  him- 
 felf with  a  young  Bullock^,  and  f even  Ram* ,  the  fame  trtay  be  a 
 Prieft  i  2  Chron.i  3.9. 
 
 IconferTe,mine  is  but  a  fingle>fole<,Coun{eltoyou:But 
 St.  Paul  doubled  it,  and  reduplicated  it,  and  for  all,  as  well  as 
 you  ,  I  Cor. "j  ,1  o.  let  every  man  abide  in  the  fame  call:n<r  where* 
 in  he  was  called,  $C  again,verf.24.  Brethren  let  every  man jiv here- 
 in he  is  called,therem  abide  with  God,  And  remember  this, 
 that  Paul  the  Tent  -maker  did  not  preach,  ho  wfoever,  .?W 
 the  preacher  was  fain  to  make  Tent?,  upsn  an  occaiion.  And 
 fo  I  come  (in  the  next  place)  after  our  M in iftery,  to  give  you 
 an  account  of  our  maintenance,  (which  you  aik)  Qusere  and 
 Queftion)intending  (as  appears)  to  bring  us  to  Tent-making, 
 and(hifting,or  working  for  our  livings,  it  you  cannot  bring 
 us  of,  from  the  word-preaching,  and  10  laying  down  and  re- 
 nouncing our  callings. 
 
 R  3  Sea. 
 
1 24  ofMiniHtrs  Mtintensnce. 
 
 'Se&'VHI.  Of  Minifters  Maintenance. 
 
 HEre  joh  defire  to  know  what  Word  9  or  Warrant  1  can  give 
 from  the  words  of  Ghrijl ,  for  this  our  yrattife  of  forcing 
 maintenance  from  thofey  who  are  not  willing  to  fay  it ,  it  going  a- 
 gainfl-  their  confcienceyand  fuing  them  at  the  Law  to  recover  them? 
 I  fuppofe ,  by  Warrant  from  the  Word  ,  you  mean  Come 
 Example  from  it,  as  by  Word  before  you  mean  a  precepr, 
 or  Command  >  elfe  you  leave  one  part  of  your  oldQoaeres, 
 what  Command,  or  Example  of  Chrift.or  his  Apoftles  have 
 you  for  thefe,  and  thefe  your  pra&ifes? 
 
 But,  Sir,  for  what  particular  here  is  it  that  youQiiaere,  and 
 demand  them  ?  Is  it  for  our  maintenance  at  all  I  Or  for 
 maintenance  from  thofe,  who  are  not  willing  to  pay  it  us ,  it 
 going  againft  their  conlcience  ?  Or  is  it.our  forcing  of  main- 
 tenance from  fuch,  and  our  fuing  them  at  the  Law  >  I  believe 
 youQusre  all  of  them,  but  efpedally,  knowing  better  the 
 frame  of  your  fpirit ,  than  I  underftand  the  form  of  your 
 words,  I  apprehend  you  ftrike  at  the  main, our  Maintenance, 
 as  our  Maintenure ;  this  falling,  the  reft  muft  follow  necefla- 
 rily.  For  if  you  thought  our  Maintenance  due  in  Law ,  and 
 of  right  belonging  to  us,  then  you  would  not,  yon  could  not 
 deny  us  the  benefit  of  the  Law,  to  fue  for  it,  and  to  force  fuch 
 as  are  not  willing  to  pay  it,  though  pretending  it  to  go  a- 
 gainft  their  confciencc.  Therefore  according  to  your  inten- 
 tion defired,or  defire  intended,  our  Maintenance  in  general, 
 (fo  you  name  it)  I  (hall  Warrant,  from  the  Word  ;  nothing 
 elfe,  I  fee,  will  ferve  your  turn:  neither  the  light  of  nature 
 amongft  all  Nations ,  even  Heathenijh  •  nor  the  pofitive  con- 
 ftitutions  of  Emperours,  and  the  Civil  Law,  nor  the  ancient 
 pra&ife  of  the  Churches  of  God ,  nor  Atts  of  yourown  Na- 
 tive Countrey,  nor  the  Common  Equity,  or  the  Right  Rea- 
 fon  of  the  thing  it  f elf ,  are  (I  perceive)  of  any,  or  much  force 
 with  you  for  our  Maintenance. 
 
 Onely,  the  word  of  Chrift  muft  do  it ;  and  it  is  that,  there- 
 fore, that  (hall  do  it,  if  yet,  even  that  will  do  it  with  you, 
 
 Luke 
 
FuH Maintevdnce  dne  toMiniJlers.  125 
 
 Luke  1  o.  7-  the  Labourer  is  worthy  of  his  hire,  it%sfpoken  of  the 
 Apoftles  and  their  Maintenance,  1  Tim,  5.1 7.  and  1 8.  let  the 
 Elders  that  Rule  be  counted  worthy  of  double  Honour ;  ejpecially, 
 they,  who  labour  in  the  Word  and  Doctrine ,  for  the  labourer  is  wor- 
 thy of  bu  reward.  There  is  almoft  a  whole  Chapter  to  the 
 purpof e  )  \C»r,g.  7.  who  goeth  a  warfare  any  time  at  his  own 
 charges  j»  (and  our  Miniftry  is  a  warfare,  as  Num,  4.23.  the 
 ferviceofthe  LevitcfiS  fo  called,  a  warfare:)  who  pUnteth  a 
 Vineyard,  and  eateth  not  the  f run  thereof  f  (  And  Paul  planteth  , 
 the  Minifters  are  Chrifts  under-vine-dreflers,)  who  feedeth  a 
 fioc^and  eateth  not  of  the  Mdkjf  the  pckj  (And  Minifters 
 are  the  Over-leers,  Feeders,  and  Chrifts  under-fhepheards  of 
 the  flock,)  verl.i  I  ♦  if  wefow  to  you  fpirhual  things,  is  it  a  great 
 thing  ifwejhallreapyour  carnal  things  ?  (fo  great  a  thing,  chat 
 it  fhould  go  againft  your  confcience ,  and  make  you  unwil- 
 ling to  pay  ?  )  verf.l  3 .  do  ye  not  know,  that  they  which  Atinifter 
 about  Holy  things, live  of  the  things  of  the  Temple  }  and  they  which 
 wait  at  the  Altar, are  partakers  of 'the  Altar}  veil  14.  even  fo 
 hath  the  Lord ord^ined^that  they  wh'tch preach  the  Gefpel,(hould 
 live  0 f  the  Gofpel, 
 
 You  thought,  (it  may  be)  we  of  the  Miniftry  had  no  more 
 but,  (8c  we  are  tliankfull  for  thattoo)  an  Ordinance  of  Lords 
 and  Commons  in  Parliament*  or  a  Statute  Law  of  the  Land 
 for  our  Maintenance  (that  made  you  fo  zealous  againft  the 
 fame*  and  fo  clamorous  for  a  word  and  Command  of  Chrift 
 out  of  Scripture  for  it,)  if  no  more,  yet  StSPeter  tells  you,  you 
 are  to  fubmityour  felt  to  every  Ordinance  of  Man  for  the 
 Lords  lake,  1  Pet,  2. 1  ?.  and  for  confcience  fake,  %gm.  13. 5* 
 whileft  they  Ordain  things  honeft  Sc  lawfull  ^  for  the  powers 
 that  are,  are  orda;ned  of  the  Lord,  Rom,  13. 1.  but  I  hope  I 
 have  flaked  your  flame,  8C  ftopt  your  mouth  with  a  greater 
 and  better  Ordinance,  even  this  of  our  Lord  Jefiii  Ghrift,for 
 all  his  ordained  Minifters  of  the  Gofpel ,  who  preach  the  Go- 
 fpel unto  his  people,  to  have  a  Maintenance  thereout »  and 
 fuch  as  they  may  live  of,  f  without  their  own  other  lively- 
 hoods,  if  they  have  any  bequeathed  them  elfewhere;)  and  lb 
 live  of  it,  that  they  may  be  given  to  Hoffnallty  ;  as  the  fame 
 Apoftle  requireth  f  interpreting  his  own  meaning^  1  X/w.3 .2 . 
 The  which,  how  can  it  be, that  a  Minifter  flaould  be  given 
 
 to 
 
12  6  Full  Maintenance  due  to  MiniHers. 
 
 to  Hofpitality  towards  others ,  when  he  hath  not  a  Mainte- 
 nance given  him,  and  to  full,astolivcof  ithimlelf »  and  to 
 help  others  to  live,and  io  to  maintain  Hofpitality  :  For  how- 
 foevcr.  Tome  there  may  be,  f  and  but  a  very  fewfuch  there 
 arej  who  having  a  plentitull  Eftate  of  their  own,  do  betake 
 themlelves  to  the  Minitlry,  as  of  late  a  worthy  Gentle-man  of 
 Suffolk  Mr.  Luc  AS)  c  whom  I  name  for  Honour  to  him,  and 
 to  the  Miniftery  alfoj  being  oi  600./.  per  annum,  was  ordain- 
 ed a  Presbyter,  or  Minister  by  a  Reverend  Biihop  there- 
 abouts living,  (like  as  formerly  the  younger  Sons  of  Earle> 
 and  Lords,  uiually  in  this  Land  did  enter  into  Sacred,  and 
 Sacerdotal  Orders,  and  became  many,  or  moil:  of  them  Bi- 
 (hops,as  our  Hiftories  Do  mention,;  vet  if  any  {uch,or  he 
 mail  be  mftituted,  and  inducted  into  any  Paftoral  ,or  Paro- 
 chial charge,  or  cure, or  but  preach  conftantly  to  a  Congre- 
 gation, there  lieth  upon  the  people  ol  the  fame  a  Duty  and 
 Obligation,  for  to  maintain  him,  out  of  their  Eftate?,  Cnor 
 is  he  bound  to  live  upon  his  own,  though,  he  may  preach 
 freely  too,  if  he  think  good,  and  law  caule  '<•)  and  thac  upon 
 the  grounds  I  have  (hewed  ;  and  the  Apoftle  would  have  ir, 
 not  a  bare  and-  ignoble,  but  a  full  and  Honourary  mainte- 
 nance, l  Tim,  5.17.  Let  the  Elders  that  Rule  welly  and  efpecially 
 they  ,  wh*  labour  in  the  word  and  DoUrineybe  counted  worthy  of 
 double  Honour :  (whereof  one  is,  Maintenance ,  and  therefore 
 it  mult  be  a  Honourary,  or  an  Honourable  Maintenance;) 
 giving  this  reafon,  for  the  Labourer  is  worthy  of  his  Hire: 
 and  as  he  is  worthy,  fo  (faith  the  Apoftle)  let  him  be  connted 
 Worthy  of  it,  and  not  of  Hire  onely,  but  of  Honour  x  and  dou- 
 ble Honour?  Maintenance,  and  Efteem ,  and  Juch  roaintc 
 nance  as  may  be  a  Honour  to  him  to  receive,  as  a  Honour  to 
 the  people  to  give  ••  fuch  a  maintenance,thac  out  of  ir,he  may 
 have  proviiion  for  himfelf,  and  (hew  Hofpitality  to  others  in 
 need. 
 
 But  I  think  verily,  St*  iWforefeein&the  envious  Niggar- 
 dife,  and  injurious  covetoulnefte,  was  even  then  peeping  out, 
 or  would  foon  arife,  altered  theDefcription  a  little  of  a  Mini- 
 fter,  in  Titus  1.  8,  faying,  he  mult  be  a  lover  of  Hofpitality ; 
 from  that  he  had  fet  down  before  in  Timothy  •>  1  Tim.  3,2. 
 that  [\z  muft.be  given  to  Hofpitality,  preparing  us  aforchand, 
 
 that 
 
Tythes,  Minifiets  dm  Maintenance.  127 
 
 that  if  through  peoples  refuting ,  or  fuhftra&ing.  ungratefully 
 our  maintenance ,  we  cannot  be  Timothies ygiven  to  Hofpitali- 
 ty;  yet  wcmnft  be Tim's,  Lovers  of  Hoipitality,  thatforour 
 good  wills  may  be,  where  our  good  deeds  cannot ;  and  there 
 God  will  accept  the  will  for  the  deed. 
 
 But  (it  may  be)  you  think  me  allthiswhilc.ro  bebefides 
 my  Text :  (you  will  like  me  ne're  the  worfefor  that ,  becaufe 
 therein  liliall  be  the  liker  to  you:)  likeenough,  I  may  not 
 hitherto*  have  hit  upon  the  Scope  thereof':  The  Text,  I  am 
 fure>  I  am  in,  tor  that's,  maintenance.  But  you  meant,  (me- 
 thinks,  1  hear  you  hithci,  fay  fo)  maintenance  by  Tythes, 
 or  of  Tythes,  that -particular-  maintenance,it  is^that  goeth 
 againft  tiie  co  iloience  of  good  people,  and  which  they  are  (o 
 unwilling  to  pay,  (not  maintenance  in  general ,  or  general 
 maintenance,  a  Penhon,  or  Stipend,  or  Benevolence  ,  or  fuch 
 like  Competency,  at  their  will  and  pleaiure ,  they  are,  and 
 lhallbevery  willing  and  well  pleafed  to- allow,)  \  b    . 
 
 But  then,wh  y  did  you  not  write  fd)Or  fend  me  your  mean- 
 ing by  your  Meilenger  ?  will.you  alwayes  lye  in  the  Clouds 
 of  the-sky,  and  .walk  in  the  lhad.es  of  the  night  ?  will  you  ne- 
 ver learn  to  write  true  £»g//)fr,-right  reafon,  good  fenfe ,  aaid 
 your  plain  meaning  ? 
 
 "Well,  Ltake  your  meaning,  and  I  bopejl  fhalL  finde.  you 
 dire£t  and  plain  now.  Your  defire  .is  ,.of  a  word  ,  or  YV  ar- 
 rant, from  the  Word  ofChri(t,)for  our  Tythe*maihtenance, 
 or  our  maintenance,  that  way  of  Tythes ;  you  fhalL  have  it. 
 And  I  will  give  it  you  b  firiiout  of  the  New  Teftament, 
 whence  you  much  defire  ir,  I  know,  and ,  where  (you  think) 
 it  is  leaft  to  be  had  :  but  youmuftnot  expert  to  find  the  name 
 and  word  (of  Tythes)  in  every  place,  in  ib  many  Letters  and 
 Syllables,  you  know  we  are  agreed  upon  this  already,and  be- 
 fore, that  if  a  thing  be  implicitly  there,  or  way  consequently  be 
 thence  drawn  7m  a  right  way  of '  r.eafon'wg,it  fu^icethm  Fir  ft, 
 therefore  confider  you  (you  will  ianaii  put  many  confiderati- 
 "ons  to  mt)  upOnG^A,  6,  6^  Met  him  that. is  taught,  in  the  wordy 
 fommun'tiate  mto'bim-that  teacheth  in  all  0 oo d  things ,  or  in  all 
 goods S I  think-  I  may  nterpret,  that  are  his:  Tne  precept  is 
 plain,  let  him  Communicate,  the  matter  is  as  plain,  in  all 
 good  things  $  I  fhaU  not  need  to  Itay  proving  either  :  The 
 
 S  manner 
 
128  Tythes,  Minifters  due  Maintenance. 
 
 manner  how  he  muft  do  it  .that's  the  buhnefle,and  which 
 may  be  the  way  :  Surely  ,  that  way  and  manner  of  mainte- 
 nance which  advifeth  beft,  and  conduceth  to  a  Communica- 
 tion in  all  good  thing0,  from  the  taught  to  the  Teacher,  that 
 bed  fulfilleth  the  Apoftles  precept.  But  the  way  and  man- 
 ner of  Tything  advifeth  bcft,and  conduceth  moft  to  a  Com- 
 munication in  all  good  things ,  from  the  Taught  to  the 
 Teacher  -.Therefore  that  way  and  manner  of  maintenance 
 bed  fulfilleth  the  Apoftles  precept ;  it's  plain ,  that  Tythe,  or 
 Tenth,  is  a  Communication  in  all  good  things,  Communica- 
 ble ;  is,  1  faypr  fhould  be, and  the  Apoftlemay  allude,  (why 
 may  he  not)  to  the  old  praft ife  of  Communication  in  Abra- 
 ham to  Mtlchifedek^,  Genefa  4.2  o.  who  gave  him  Tjthe  of  all ; 
 of  all  there,and  in  al^hcre?  what's  the  difference?  or  if  Tythes 
 do  not  beft  fulfill  the  Apoftles  precept,  lam  fure,  they  do  it 
 better  then  your  Pcnftonsy  Stipends,Benevolences>  Contributions  y 
 and  gatherings  ,  which  are  Communications  unto  your 
 Teachers,  but  onely  in  fome  particular  good,  things  money  ,  or 
 the  liki-i  and  not  in  all  good  things. 
 
 Secondly,  confidcr  upon  that  Text  of  Scripture ,  1  Cor.'gl 
 14.  Even  foy  hath  the  Lord  ordained,  that 'they  ,  who  preach  the 
 Cjofpelyjhoiild  live  of  the  Gofpel,  I  cited  this  before,  for  proof 
 ©t  our  Minifters  maintenance  ingeneral :  me  thinks,  there  is 
 fomcthing  in  it  of  particular  aime  atTythes. 
 
 Firft,it  the  words,  even  fo,  refer  to  the  whole  vcrfe  (as 
 they  do  and  muft)  then  Minifters  living  of  the  Gofpel ,  is  to 
 be  after  the  famplar  and  pattern  of  the  Prefts  living  of  the 
 Altar,exceptinglch  things  as  are  abrogated  and  cealed* 
 being  Typical  and  Ceremonial,as  Sacrifices :  but  Tythes  ,  or 
 the  Tenths  of  the  increafe  were  none  of  tli3ie,or  fuch  things, 
 and  thercforcas  they  lived  of  their  Tythes,  and  fome  other 
 things;  even  forthe  Lord  hath  ordaincd,we  fhould  live  of  the 
 fame  companion*,  and  Similitudes  muft  run  on'all  four  leg', 
 or  feet  j  in  what  this  may  fuite  with  a  Gofpel  Minifter  ,  it 
 muft  run  on,  as  in  Tythes  it  may :  in  what  it  will  not  agree 
 to  fucb,as  in  Sacrifices  it  muftgive  out,as,  who  brought  their 
 Tythes  up  to  the  places  where  the  Bifhop  &  Presbyters  kept 
 tor  their  maintenance,  and  the  relief  of  the  poor. 
 
 Secondly,  to  what  purpofe  elfe.  doth. the  Apoftle  fay, 
 
 (even 
 
Jposiles  mnen)ojment  no  prejudice  tout.  12? 
 
 (even  fo)  having  immediate' 7  before  alledgcd  the  Priefts  of 
 the  old  Teftament  their  maintenance  by  Tithes*  8cc.  if  it  be 
 not  to  prove  the  Minifters  of  the  Gofpel  their  maintenance 
 (hould  be  the  fame,  or  at  leaft  wife  as  good,  if  not  better,  as 
 their  Miniftery  is  the  better. 
 
 Thirdly,  what  a  pattern  is  here,  the  Tithes  of  the  Priefts 
 of  the  Altar,  and  what  a  rule  hereby  taken,  and  what  a  di- 
 rection hereout  given  for  the  maintenance  of  the  Minifters, 
 and  the  allowances  of  people  under  the  Gofpel,  if  nothing  of 
 tithes  be  here  intended,or  meant  for  the  one  from  the  other: 
 the  Apoftle  then  might,  and  would  have  left  our,  (even  fo) 
 and  have  onely  faid,  The  Lord  hath  ordained. 
 
 Fourthly,  the  maintenance  here  fpokcnof,  isan*r^;W 
 ent,  and  that  of  the  Lord,  and  fo  is  a  part  of  God*  fervice  and 
 wotlhip,  as  every  Ordinance  of  his  is.  Now  Tithes  are  fo 
 called  in  the  Scripture,  and  fofaid  to  be:  Qiewme,  if  you 
 can,  where  Stipends  voluntary,  and  arbitrary  Penfions  are 
 fuch,  or  fo  called,  in  any  place,  ordained  j  an  ordained 
 maintenance,  for  ordained  Minifters,  belt  fuits. 
 
 Fifthly,  the  Apoftle  reafoneth  and  argueth  for  Come  par- 
 ticular and  fetled  maintenance  for  the  Minifters  of  the  Go- 
 fpel, which  had  becninufc  formerly,  and  was  ordinary  in 
 the  Church,  and  had  been  ordained  in  it}  and  what  was 
 that,but  Tithes  ?  Sure,  he  did  not  reafon  for  a  maintenance 
 that  was  never  in  ule  in  the  Church,  extraordinary,  and  ex- 
 tra-ordained ;  not  for  an  uncertain^indefinite,undetermined, 
 I  know  not  what,  Penfions  or  Stipends. 
 ■  True  indeed,  the  Apoftle  himfelf? living  in  hard  and  diffi- 
 cult times,  when  manifold  encumbrances  lay  upon  him,  and 
 j>erfecutions  abode  him  every  wherc,8£by  reafon  of  his  con- 
 tinuall  peregrination?  into  all  Countries  (as  the  cafe  was  the 
 like  with  the  other  Apoftles)  could  never  have  the  oppor- 
 tunity to  demand,  or  enjoy  the  forefaid  maintenance,  in  the 
 ordinary  way,  but  either  lived  (extraordinarily)  on  others 
 alms  (in  effed)  or  his  own  labour:  And  therefore  it's  ab- 
 furdly  done  and  peevilhiy ,  of  thofe  who  fend  us  to  fcek  and 
 find  our  maintenance  out  of  the  ule  and  practice  of  the  A- 
 poftles  of  thofe  former  primitive  times:  were  they  fuch 
 times  with  us,  we  would  do  as  we  might,  and  muft  do  as 
 
 S  a  they 
 
1 3  o  Right  to  tit bes  continue,  when  pot  received . 
 
 ttiey  did.  But  we'doand  may  cake  leave*  to  live  now  not  by 
 their  examples. herein,  buc  -ty  their  precept",  tome  of  which 
 have  more  than  glimpfed  out  unto  us  our  maintenance  by 
 the  Tithes  or  the  Tenths  of  the  increafe, 
 
 Solikewife  if  you  Quaere,  wby  the  ..Apoftles  fuccecding 
 Chrift,  and  the  reft  ot  the  Primitives  did  not  .claim  their 
 due  and  right  of  Tithes,  as  from  Chrift,  and  poileflc  them- 
 lelves  of  the  fame,  it's  eafily  anfwered ,  that  the  Princes  and 
 Emperours,  both  in  their  dayes,  and  a  longtime  after,  for 
 many  years  were  fo  ungodly,  and  unchriftian,  or  Anticnri- 
 Itian,  that  they  would  not  yejld  to  .Gods  ordinance,  and  to 
 Minifters  rights  herein,  but  rehired  ,.yea,,and  perfecutcd  that 
 way,  (as  yon  and  others  do  now.)  Therelore  the  Apoftles 
 lived  upon  other  extraordinary  waves,  the  alms  and  gratui- 
 ties of  the  Converts,  the  money  of  the  lands  fold  Sc  brought-, 
 and  laid  at  the  Apoftles  feet,  yea,  andlansixgivenr  and  or- 
 dered not  to  be  fold,  but  to  be  a  ftanding  tent  'for  relief?  <ajad 
 the  community  of  goods,  amongft  Ghrjftian^,  which,  held 
 fbme  hundreds  of  years  after ;  But  though  the  Apoftles  were 
 not  polkftedot  them,  the  Tithes;  yet  they,  and.the  rather 
 therefore,  they  reafone.d.for  them  at  times,  as  their  ordinary 
 allowance  and  mainteuane^andtfre  Lords.Qrdinance,  as  I 
 (hewed  before. que of': i  C°?.\9.  a17iipth.ough.the practice  of 
 paying  them.  was.  flopped  and  inhibioed*  yet  theiright  to 
 ihem,  held  on  and  continued. 
 
 But  afterwards,  when  the  beams  of  Truth,  Piety,  and 
 Peace,  began  to  break  out,  and  to  fpread  out  thorow  the 
 world,  thatlay-indarknelle,  fuperftition,  and  incombufti- 
 ons  beiore,  fothat  Kings  and  Emperours  became  nurfing 
 Fathers,  Patrons  and  Benefactours  to  the. Church  ; then  the 
 right  to  Tithes  came  to  be  cleared,  and  was  lifted  up,  out  of 
 the  duft  and  rubbifh  they  lay  under  before  ;  by  their  Confti- 
 tutions, Donations, Dedications, Resignations,  Affignations 
 of  Houfes,  Lands*  Tithes,,  (whatnot)  to  the  Church  and 
 Minifters;  and  that  not  out  of  errourand  fuperftition,  but 
 true  piety  and  devotion  in  the  Givers  and  Donors,  as  their 
 gratefull  acknowledgement  of  Gods  Dominion  over  them, 
 and  all  they  had,  rendering  them  to  God  for  his  fervice  and 
 Servants,  who  (I  queftion  not)  were  ftirred  up,  and  raifed 
 
 of 
 
R rgbts to tithet cm'tnue,  when  not  received.  1 3 1 
 
 of  God,  (he  putting  itintotheir  hearts);  to  profecute "his  nrft 
 immediate  ordinance  and  affignation  of  Tithes  unto  the 
 Church  and  Minifters  thereof,  I  la;',  to  confirm  and  aug- 
 ment that  right,  not  co  make  and  invent  it :  of  whom  I  may 
 (ay,  as  the  Authour  of  the  Hebrews  doth  of  Abel,  that  by 
 their  faith,  they  being  dead,  yctfpeak  :  The  due  and  right 
 of  Tithes  to  the  Church  and  Minifters  of  God,  atieaftwife, 
 they  fay  fo,  by  their  faffs,  that  it  was  their  judgements  and 
 thoughts,  that  they  belonged  to  the  Lord  and  his  Minifters ; 
 therefore  with  Abel  they  gave  of  their  "better  offerings  and 
 Sacrifices,  willingly  and  zealouily,  not  asCW*,  grudgingly 
 $nd  murmuringiy  of  the  wesfer.  And  God  had  refpeot  un- 
 to Abel  and  his  offering  ,  and  accepted  of  thofe  zealots 
 and  their  oblations,  howtoevcr  Cain  tcolds  and  frowns  upon 
 Abel,  and  his  countenance  be  fallen  down,  but  his  hand  lift 
 uproilay  hisbrother  ;  and  the  Tiller  of  ground  be  wroth, 
 and  nleup  againft  the  Keepers  of  fheep,  or  the  Shepherds 
 of  the.floekofc  Ghrift.  And  herein  St.  Paul  doth  but  as  he 
 would  have  usdo>  follow  Chrift  Jefus,  and  would  have  u;  to 
 be  his  followers,  no  lurther  than  he  is  of  Chrift. 
 
 For  thirdly ,  thus  far  our  Saviour  Chrift  went  before, 
 Matth, 23,23.  reproving  the  Pharilees  for  their  hypocrifie?  m 
 doing  Come  things  they  ought  to  do,  and  thereby  thinking 
 to  efcape  for  not  doing  fome  other  things  they  ought  to  do ; 
 he  faith  thus^'Tefay  tithe  of  mint,  cummin,  andanife,  and  have 
 omitted  the  weightier  matters  of  .the  Law,  thefe  ought  ye  to  have 
 doney  and  not  to'leavethe  other  undone.  Ye  ought  not  to  leave 
 the  other  undone,  the  paying  tithe  of  mint,  cummin,  and 
 anife.  Surely, what  our  Lord  Chrift,  commanded,  not  tobs 
 omitted,  that  all  the  votes  and  fufTrages  of  men,  all  the  or- 
 ders and  ordinances  of  aState  ought  not  to  command  ihould 
 be  omitted  :  But  Chrift  hath  commanded  paying  tithes  not 
 to  be  omitted. 
 
 And  this  command  for  paying  of  tithes,  is  fo  much  the 
 more  valid  and  of  force,  for  that  eHewhere,when  there  was 
 fpeech  and  action  alio,  about  wauling  of  hands, .  coming 
 from  market,  and  before  meals,  and  other  ceremoniall  mat- 
 ters, he  omit teth  them  himf elf,  in  his  own  perfon,  he  is  an 
 Advocate  to  defend  them  alfo  who  did  omit  them;yea,S£  is 
 
 S  3  the 
 
t<n<  .<  iiMwMnian 
 
 132  £/£&  efTythcs  continue,  when  n$t  received. 
 
 the  Authour,  and  a  Commander  unco  the  people  to  do  fo, 
 to  omit  them.  But  of  this  paying  Tithes,  his  words  are  di- 
 rect, and  his  Command  is  plain,  it  muft  not  be  left  undone, 
 even  faying  thereby,  that  it's  more  then  a  Ceremonial ,  no 
 lelTe  then  a  moral  pofitive  duty :  The  which  doth  yet  fur- 
 ther appear ,  for  that  having  occafion  to  treat ,  and  {peak  of 
 the  great  and  weightieft  things  of  all,  mercy,  and  judge- 
 ment, in  the  fame  verfe  and  line  he  fetsdown  an  injunction, 
 as  for  the  doing  of  thefe ;  Co,  not  for  the  omitting  of  the  o- 
 ther,  the  paying  Tithe,  even  of  M;nt  and  Cummin,  thofe  lef- 
 fer  and  lighter  matters.  But  in  the  mean  time,  I  have  omit- 
 ted, as  in  the  order  I  go ,  that  Text  and  place  of  Scripture, 
 which  is  in  Hefrfi.tfc  There  is  verily  a  di fanning  of  the  Com- 
 mandment going  before ,  for  the  weaknejfe  and  HnprofitaMcneJfe 
 thtreof. 
 
 This  (peaketh  of  a  difanulltng  of  a  Commandment ,  how 
 will  it  prove  and  make  fomethiiig  for  Tythes,  once  indeed  a 
 Commandment,  to  be  dill,  fo  and  fuch  ?  why  thus ;  It  proves 
 them,  not  to  be  difanulled,or  abrogated,  as  Ceremonial,  and 
 therefore  to  continue  and  abide ,  as  at  ftrfr,  and  fo  a  Com* 
 mandment  moral.  For  (faith  my  Author,)  there  is  verily  a 
 difanulling  of  a  Commandment  going  before  for  the  weak- 
 nc(Te,and  unprofitablenefle  thereof :  If  fo,then  no  old ,or  fore- 
 going Commandment  is  to  be  difanulled,or  is  difanulled,but 
 fuch  as  is  weak  and  unprofitable :  but  fuch  is  not  that  old  and 
 foregoing  Commandment  of  Tythes ;  For,  firftS  what  weak- 
 nefle  is  in  it  ?  The  Commandment  of  Tythes  hath  as  much 
 ftrength  and  force,  as  any  other  Law,  even  moral  hath  had, 
 (hall  have,  or  can  have  from  the  Commandcr,or  Author 
 himfelf ,  confent  of  people,  cuftome  of  Nations,  the  exprefle, 
 and  attefted  approbation  of  all  ages. 
 
 Secondly?  and  what's  the  unprofitablenefle  of  this  Com- 
 mandment >  It  hath  performed  that  thing  for  which 
 it  was  made,  cna£ted,and  defigned, namely  the  maintenance 
 ofGodsMinifter,  without  the  complaint  of  any,  untill  Papi- 
 ftical  impropriations  began  to  cut  chefinewesof  that  Law> 
 and  gave  thereby  the  Church  of  England ;  efpecially,  occa- 
 fion of  complaint,  and  of  precaution  likewife,  to  uphold  and 
 maintain  the  yet  breathing  though  bleeding  body  of  that, 
 
 Law 
 
Right  to  Tythes  centime^  when  net  received.  133 
 
 Law  of  Tythes ,  againft  the  Jefuitical- Anabaptiftical  ex-» 
 communications  and  Annihilations. 
 
 And  thus  I  have  given  you  lome  light,  (New  lighr,  I  may 
 fay,  it  is  to  you,  but  better  than  your  New  light)  more,  (per- 
 haps) than  you  looked  for,  or  are  willing  to  look  after ,  and 
 that  not  onely  glimmering  ,  but  fhining  out  in  the  New  Te- 
 ftament.  ( 
 
 What  ?  will  you  go  along  with  me,  up,  unto  the  Old  Te- 
 ftament,  and  fee  what  word ,  or  Command  of  God  is  there 
 alfo  for  this  maintenance  of  Miniftcrs  by  Tythe?  For  can 
 two  walk  together  except  they  be  agreed  ?  this,(ure,  is  agree* 
 able  to  our  Saviours  Rule,  in  matter  of  queftion  about  di- 
 Yorcejto  fearch,  how  it  was  from  the  beginning,  and  of  old  1 
 and  will  it  not  do  asVell,  in  this  matter  ot  your  Quaere,about 
 maintenance  of  Tythes,  as  in  that  ?  For  it  is  your  purpofe 
 and  project*  (as  may  ealily  befeen)  to  make, or  fue  out  a  di- 
 vorce betwixt  us  and  our  Tythes ,  (and  we  mult  not  fue  for 
 them)  and  therefore  you  drew  up  thi>your  bill  ot  Divorce- 
 ment,, (your  Quaere,)  and  Tent  ft  to  me,  but  I  anlwer  from  the 
 beginning  it  was  not  fo,God  made  them  Priefts  and  Ty thes> 
 or  Miniftcrs  and  maintenance  at  ftrft  in  the  Old  Teftamcnc 
 alfo.  Thofe  therefore,  which  God  hath  \oyned  together ,  Priefts 
 and  Tythes,  1st  no  man  fut  afwder.  Math.  1 9.6. 
 
 I  (hall,  as  next  in  my  way  and  Method,take  in  at  Mal^.jl 
 the  end  of  the  beginning,the  laft  Prophet  ot  the  Old  Te  (la- 
 ment, and  begin  with  him.  Thus  that  Prophet  faith  there : 
 ye  are  gone  away  from  mine  Ordinance^  and  have  not  kept  themy 
 what  Ordinances?  verf.8. j* have robbedme^ibhc  challengeth 
 them  of  the  breach  of  his  eight  Ordinance,  or  Command- 
 ment, which  forbiddeth  ftealing  and  robbing ;  ye  have  rob- 
 bed me  (faith  the  Prophet,in  the  name  of  God)  but  wherein? 
 in  Tythes  andOfferings^  fa'th  the  fame :  at  the  9.  verf.  the  fe- 
 lons are  purtued  not  onely  with  huy  and  cry,  and  curfes,  and 
 maledictions  againft  them,  7*  *re.cur fed  with  a  enrfejorye  have 
 rebbedme  yeven  this  whole  Ration,  (Though  it  be  a  Con>» 
 mon  cuftomc  to  do  fo,  and  a  National  fin,t  hat  will  not  evade 
 the  being  taken  with  this  curfe  onely  that  will  do  ir,to  which 
 the  Prophet  invites  them  in  the  1  o.  verfe,  and  pK  to  return 
 unto  the  Lord  >.and,  bring  all  the  Tythes  into  the  Store- 
 
 houfe, 
 
1 34.  Tythes  not  Ceremonial. 
 
 honfe,  that  there  may  be  meat  m  my  houfe.)  But  alio  the 
 Prophet  invites  them  thereto,  by  the  promife  of  repreivals 
 and  pardons,  of  many,  and  manifold  bleflings,  and  fuch  as 
 they  moil  refpe&ed;  prove  me  now  herewith  faith  the  Lord, 
 if  I  will  not  open.unto  yon  the  windows  of  Heaven,  and  pour 
 out  a  bleflfing,  that  there  fhall  not  bs  room  enough  to  receive 
 „  it,  &  verf.i  i .  I  will  rebuke  the  devourer  lor  your  fakes,and 
 „he  ftiall  not  deftroy  the  irmts'of  your  ground,  v.  12.  and  all 
 „  Nations  (hall  call  you  bkfTed,  and  ye  ftiall  be  a  delight- 
 ?>lome  Land,(aith  the  Lord  oi  Heaven. 
 
 I  know,  whatprefentSy  run-in  your  minde,  whenfoever 
 we  alleadge  any  thing  for  1  ythes  out  of  the  old  Teitament. 
 Pi(h,they  are  Ceremonial  things,  and  concern  not  us  under 
 the  New  Teitament :  ( Let  then,  thofe  Text  ,  that  I  have  al- 
 leadged  out  of  the  New  Teftament  concern  you,and  fo  they 
 do, if  you  can  difcerne  them.)  B^it  Sir ,  you  are  deceived ; 
 Ty thes  and  Offerings,  though  mentioned  in  the  Old  Tefta- 
 menr,arcnot  therefore  Ceremonial;  for  they  are  mentioned' 
 there,  before  the  Law  of  Ceremonies  came  in;  as  you  wilt 
 hear  anon  :  if  Tythes  and  Offerings  (beuig  fo  joyned  here,  I: 
 will  not  dif-joyn  them)  ii  they  had  been  Ceremonies,  the 
 Prophet  Malachi  would .  never  have  fpoken  of  them  fo  ho* 
 nourably  and  magnifically  as  he  doth ;  never  have  prefTed 
 and  urged  themfohorly  and  zealoufly  !a's  he  doth;  would 
 rather  have  buffered  them  to  have  lien  a  cold  and  rotted  its 
 the  field,than  called  for  them  to  be  taken  into  the  warm  and 
 preferving  Store- hov>(es-;  fhew  me  any  where  amongft  the 
 Prophets,  6r  in  the  Old  Teftament,  where  the  performing 
 of  a  Ceremonial  duty  is,as  here,the  bringing  in  of -the  Tythes 
 into  the  Lords  Store- houfes ,  countenanced  and  encouraged 
 to,  with  the  promifes  of  inch  fblemne  and  lingular  bleflings ; 
 or  where  the  neglect  of  a  Ceremonial  tiling  is,as  here  the  not 
 rendring  the  Tythes, frighted  andpurfued  with  the  threat- 
 nings  of  direfullcurfes  and  malediction.  lie  ask  you  but  one 
 Qua»re  here,  and  I  have  done  with  this;Doyou  think  Tythes 
 are  aCei  emunial  thing  of  the  oldTeftamentewhen  as  the  lloc 
 paying  of  them,  is  the  breach  of  the  Moral  Law,  even  of  that 
 e'ghth  Commandment,and  fo  no  leiTe  than  Theft  and  Rob- 
 bery, the  higbe(t,of  God  j  yea,  a  double  Robbery ,  both  of 
 God  and  man  ?  But 
 
Tythes  not  Ceremnial.  135 
 
 Bun  you  look  for  examples  out  of  the  word, as  well  as  Com- 
 mands and  Laws  for  our  maintenance  by  Tythes  5  for  fo  you 
 call  for  both  in  your  querulous  Quaere's,  and  indeed  both  will 
 do  well  together,  the  holy  precepts  of  God,  are  the  true  pra- 
 crifeof  the  Saints ;  and  the  true  praclife  of  the  Saints  may  be 
 as  a  holy  precept  Irom  God  unto  us ,  therefore  I  flaall  hardly 
 finde  them  fevered,  they  go  fo  together.K  reafon  alio  with 
 them ,  embracing  each  other.  In  the  2Chron.  31.4.  the 
 good  King  Hezekiah  commanded  the  people  that  dwelt  id  Hie- 
 iufalem,  to  give  the  portion  of  the  Friejis  andLevites  unto  them, 
 (the  greatelt  part  whereof  was  Tythe?,  which  had  been  fe- 
 queftred,  and  kept  back  from  them  in  his  PredecefTours 
 dayesj  and  he  gives  this  reafon ,  that  they  might  be  encouraged 
 in  the  Law  of  the  Lord,  I  fufpecl:  neither  Hez,ekja's  Command 
 or  Example,  or  reafon,  are  of  much  force  with  you,  who  ra- 
 ther defire  the  Minifters  of  England  fhould  be  d'feouraged  in 
 the  Law  and  Gofpcl  of  the  Lord ,  by  the  taking  away  their 
 portion  of  Tythes,fo  that  they  might  defcrt  their  work, and 
 everyone  fly  to  his  field,as  upon  the  fame  caufe  they  did, 
 Nehem.i-$.\o.  have  you  had  fome  good  hopes,and  encou- 
 ragements given  you,  of  poiTcfTmg  fome  of  them  your  felf? 
 or  elfe  wherefore  difcourage  you  the  hearts  of  the  people, 
 from  the  paying  of  them  ?  well ,  though  the  AmaUkltes , 
 Kites  indeed,  and  Male-kjte s  have  fe  fed  upon  much  of  the 
 good  sot  the  Church,  and  the  linnen  Ephodot  David  Sc  burnt 
 Ziglag ;  yea,burntup  many  of  the  Synagogues  of  the  Land, 
 yet  we  will,  and  do  with  David,  encourage  our  leives  in  the 
 Lord,  if  not  for  a  reftitution  of  what  is  loll  and  ruin'd  ,  and 
 rapiiVd  away  }yet  for  a  prefervation  of  the  portions  of  the 
 Priefts  and  Levites ,  yet  in  hand  :  This  of  Hcz,ek'as  caufeth 
 me  by  the  way  to  turn  in,  and  make  a  little  itay  in  tha'  Texr, 
 which  is  Numb.  18*26.  and  31.  where  the  Lord  giveth  the 
 Tythes  of  the  Ifraelites  unto  the  Levites  (or  their  inheritance; 
 yejhall  eat  it,  ye,  and  your  houfoolds,  for  it  is  your  reward  for  the 
 fervice  in  the  Tabernacle, in  the  27^.  Levit.^o.  the  Tythes  of- 
 the  Land  are  called  the  Lords  right  ,  whether  of  the  feed 
 of  the  Land ,  or  fruits  of  the  Tree?  8CC.  it  is  the  Lords,  it  is  holy 
 unto  the  Lord*  for  the  Earth  is  the  Lords ,  and  the  fnlneiTe 
 thereof:  they  are  the  Lords  perpetual  right,  the  which  he 
 
 T  here 
 
i$6  Tythes  net  Leviticatl,  but  M  or  all. 
 
 here  aligned  over  to  the  Levites  for  a  time,  during  their  fer- 
 vice  at  the  Tabernacle?  fo  the  affignement  of  them,  and  the 
 Commandment  for  the  payment  of  them,  was  but  tempo- 
 rary and  conditional,  as  to  them  and  their  fervice. 
 
 So  that  hence  it  appears,  that  Tythes  were  not  now,  and 
 therefore  never  Levitical,  or  Ceremonial.  That  is  fuch  as 
 were  ordained  wkh,and  for  the  Levitical  order ;  but  Tythes, 
 being  the  Lords  perpetual  right  were  before  the  Levitical 
 order  fee  up  in  ufe  amongft  the  Saints ;  yea,  the  very  Hea- 
 thens, and  (hall  be,  as  they  have  been,after  that  order  taken 
 down,  and  therefore  more  like  to  be  moral.  For  though 
 there  was  no  law  (written)  concerning  the  paying  of  Tythes 
 before  the' time  of  Mofes.  Written,  I  mean  in  Tables,  or 
 Books.  There  was  a  Law ,  (written  in  nature,  and  the  vo- 
 lumes of  it )  which  moved  Abraham  to  pay  Tythe.  So  that 
 as  reafon  (upon  the  knowledge  of  the  Creation  of  the  world 
 in  fix  dayes,  and  Gods  reft  in  the  feventh  convinceth  you, 
 that  one  day  in  feven  mult  be  a  day  of  reft  from  your  work-, 
 affairs  &;  bufineftes,that  you  may  imploy  k  in  holy  thoughts, 
 prayers  and  praifes  of  God :  So, for  that  the  Number  of  ten 
 is  the  uttermoft  extent,  limit,  and  bound  of  all  Numbers,  (it 
 being  pre-fuppoied  that  fomething  is  to  be  given  to  God  out 
 of  that  you  do  pofTelle  the  very  light  of  nature  will  inform 
 you,  that  you  ought  not  to  pafle  the  number  of  ten  ,  but  that 
 one  often  (at  the  leaft,)  is  to  be  yielded  unto  God  out  of  all 
 that  you  pofleile,  and  that  not  the  worft  (for  men  do  not  lb 
 deal  with  mortal  Princes, laich  the Propher,  A^c/j/  i.S.j 
 but  the  beft,firft,or  principal,  as  it  mould  be,  but  that  is  not 
 pleaded  for :  the  which  is  further  confirmed  unto  us,  in  that 
 the  Gentiles  and  people  that  knew  not  God ,  but  onely  by 
 light  of  nature  reafon,  and  fuch  trad'tions  as  they  had  re- 
 ceived from  the  Patriarks  did  all®  pay  Tythes  ;and  not  one- 
 ly fuch  Gentiles  as  lived  in  forne  places ,  &c  among  fuch  peo- 
 ple as  were  defcended  of  Abraham,  or  by  leagues,  or  per- 
 fwafions  were  induced  by  them  to  be  Circumcifed,  and  be- 
 come Profelytess  but  generally  all  Gentiles,  rvomaues,Gre- 
 cians ,  Barbariansjpaycd ,  vowed ,  and  offered  Tythes  to 
 their  fuppofed  Gods :  fo  that  hence  the  prefcription  ol  Tythe 
 may  appear  to  be  natural,  rational,  and  from  the  beginning 
 
 feated 
 
Tithes ]udkkll and political!.  iyj 
 
 feaced  in  the  very  light  of  nature  $c  reafon,  and  not  onely  fit- 
 ted to  a  particular  ftate,or  people,  as  the  Jews.  If  Tythes  be 
 Levitical  and  Ceremonial,  then  they  are  Types  of  fome- 
 thing.  I  pray  tell  us  of  what  ?  Then  they  muft  teach  us,and 
 kgnifie  fomethings,  as  to  Chrift,  or  his  Kingdom  ;  (hew  us 
 what  it  is.  Then  they  were  ordained  for  the  fervice  of  the 
 Tabernacle,make  that  appear;  yea,it  appears,they  were  but 
 affigned  for  it :  Then  they  fhould  laft  but  till  the  time  of  re- 
 formation and  coming  of  Chrift ;  prove  that;  I  have  proved* 
 they  have  been,and  are  retained  in  the  Churches  after  thofe 
 times,  even  untill  thefe  prefent  times. 
 
 Now  therefore,  Sir,either  prove  tithes  to  be  Leviticall  and 
 Ceremonial],  which  you  can  never  do;  or  grant  them  not 
 tobefuch,  as  you  muft  needs  do,  and  then  leave  oft' your 
 charging  the  Church  of  England  with  fuch  impiety>  for  re- 
 taining of  tithes  ftiil,  and  appointing  them  for  the  mainte- 
 nance of  the  Minifters  without  any  word  or  warrant. 
 
 But  if  not  Ceremonially  rior  Leviticall,  yet  (you  hope)  I 
 will  not  deny  them  Judiciall  and  Political! ;  and  then  it  will 
 come  all  to  one,  for  the  Laws  of  that  Common-wealth  do 
 not  bind  ours,  or  Others.  I  (hall  croiTe  your  hope,  and  do  de- 
 ny Tithes  to  be  f  uch  :  For  Tithes  are  facred  and  holy  things 
 taken  from  common  ufe,  and  feparate  from  man,  they  are 
 the  Lords  portion,  a- 1  have  (hewed  before  out  of  Levh.ij. 
 But  Judicials  and  Politicals  are  of  things  in  common  nfe, 
 and  not  feparate  from  man.  But  upon  fecond  thoughts,  and 
 becaute  advantage  may  arife  to  Tithes,  and  disadvantage 
 to  you  and  other  Anti-tithe-men ;  Let  Tithes  be  granted 
 parts  of  the  Iudiciall  and  Political!  Law;  then  we  have  ano- 
 ther Law,  more  for  Tithes,  and  fucha  Law,  asfometimes 
 tied  and  obliged  the  Church,  and  never  was  yet  voided  and 
 abrogated,  that  Politicall  Law  of  Tithes; and  therefore 
 now  (till  is  binding  and  obligatory. 
 
 Tithes  were  no'part,  not  a  (tone  of  the  middle  partition- 
 wall,  which  the  Apoftle  faitb,Ep^/>.j  4.  our  Saviour  Chrift 
 hath  pulled  or  broken  down :  For  fir  ft,  they  parted  not  be- 
 twixt God  and  man,  becaufe  God  appointed  and  comman- 
 ded them  to  man,  fo  they  difpleafe  not  God,  and  they  plea- 
 fed  "man,  though  now  excepted  to,  by  f  ome  Iudges  who 
 
 T   a  feat 
 
1 38  Tithes  judicial!  and  politic  all. 
 
 fear  not  God,  nor  regard  man :  asalfoby  Some  lews,  who 
 have  persecuted  them  and  us,  and  they  pleafe  not  God,  and 
 are  contrary  to  all  men. 
 
 Neither  fecondly,  did  the  Politicall  Law  of  Tithes  make 
 any. partition  or  wall  betwixt  lews  and  Gentiles :  for  the 
 Gentiles  alfo  payed  Tithes  unto  their  Priefts,  as  due  unto 
 their  Gods,fo  called  by  them,  (as  their  Auchours  tell  us)  as 
 well  as  the  lews  paid  Tithes  to  theirs,  as  the  right  of-  the 
 true  God,  fo  that  in  this  matter  there  is  union  and  con- 
 junction, no  difference  and  partition:  no  great  gulf  fixed 
 here,  between  ^Abraham  and  Divesr  lews  or  Gentile?,  but 
 that  one  might  go  over  to  the  other  in  this  way,  and  each  to 
 other  give  the  right  hand  of  fellowship. 
 
 If  then  that  Iudiciall  and  Politicall  Law  of  tithes  were  no 
 part  of  the  middle  wal  of  partition  betwixt  God  and  man,or 
 betwixt  man  and  man,  (/.e.)  lews  Sc  Gentiles,it  is  not  broken 
 down  and  abrogated,  but  (lands  firm>  and  is  {till  obligatory, 
 as  a  pofitivc  command  of  God.  Otherwife  St.  Paul^  whom 
 we  all  hold  for  an  excellent  Difputant,  and  admirable  Logi- 
 cian, fhould  not  have  proved  himfelf  (uch,whcn  he,i  Cor .9. 
 argueth  for  Tithes  out  of  Dent .1 8.1 .  &;c.  tor  then  he  Should 
 have  fetched  an  argument  from  an  abrogated  Law,&;  a  bro- 
 ken reed  or  wall,no  way  agreeing  to  the  rule  of  right  rcafon> 
 which  Paul  wenzbyi  though  you  feldom  walk  by  any  riil:s 
 of  reafoning,  but  that  which  is  crooked  and  your  own,  as 
 will  appear  anon  in  the  point  of  Baptifm  where  onely  yOu 
 reafon,  and  are  a  Difputer ;  for  in  other  you  do  but  Quxre, 
 and  are  a  Seeker. 
 
 And  for  the  other  points  cf  the  Iudiciall  Law,  (befides 
 Tithes)  (I  fay  fo  only,  becaufe  I  have  proved  in  particular 
 thefe  not  to  be  abrogated )  yea,  for  the  whole  Iudiciall  Law, 
 (and  fo  for  Tithes)  David  (fure)  accounts  it  as  one  of  the 
 choice  and  chief  bkflings  and  benefits  of  that  Nation,  and 
 that  above  other  Nations ;  Hefhewethhis  judgements  and  ft  a- 
 ttttes  unto  Ifrael)  he  hath  not  dealt  fo  with  any  nation^  Pfah  147. 
 1 9,  &:  2  o.  And  fo  Mofes  before  him  accounted ;  What  Na- 
 tion is  there  fo  great,  that  hath  Statutes  and  judgements  fo 
 righteous Tfem .46.  Now  I  cannot  think,  whatsoever  you 
 dp,  .the  Nation  of  England  to  be  miferable  and  unhappy  for 
 
 that, 
 
Ucobs  vow  of  f  tying  Tithes  m  mll-mrjhip9  i  $? 
 
 thar,  or  in  that,  for  which,  and  ill  which,  the  Nation  of  the 
 lews  were  bleifed  and  happy :  nor  do  I  beleeve,  that  Chrifl: 
 Ief  us,  the  Fountain  and  Spring  of  all  bleflings,  would  at  his 
 coming,  and  by  his  dying,  deprive  our  Nation,or  any  other, 
 of  any  blefling. 
 
 But  1  return  now  into  my  road  again,  wherein  you  put 
 me,  that  is,  of  examples,  and  thofe  of  the  old  Teltament* 
 for  thither  I  am  come,  and  of  the  primitive  Chriftians  there, 
 for  I  prcmifed  to  fhew  you  how  it  was  from  the  beginning : 
 and  this  I  (hall  beft  find  in  Genefis,  the  firft  book,  and  the  be- 
 ginning of  Scripture,  which  telsin  the  firft  word  theteof,how 
 it  was,  In  the  beginning*  I  (hall  begin  with  Jacob9zhe  third 
 Patriarch)  and  Father  of  the  Faithfull,  as  being  next  in  my 
 way ;  who?  after  Gods  gracious  promife  unto  him,  and  hi> 
 divine  vil'ion  in  that  place,  (which  thereupon  he  called  Be- 
 thel, (/>.)  the  houle  of  God)  vowed  a  vow  y  fay  ingulf  God  will  be 
 •with  me^and  keep  me  in  this  way  that  J go^and  will  give  rue  bread. 
 to  eat9  &  raiment  to  put  on^fo  that  I  come  again  to  my  fathers  hoafe 
 in  peaceythenfhall  the  Lord  be  my  God^and  this  ft  one  which  I  have 
 fet  for  a  pillar ,  (hall  be  Gods  hottfe,  and  of  all  thou  fhalt  give  me^ 
 J  will  fir 'ely  give  the  tenth  to  theey  Gen.  28. 20,  &CC. 
 
 What  think  you  of  this  example?  Was  it  a  will-Wor- 
 (hip  in  Jacob  ?  Then  furely  God  would  have  difavowed 
 and  difallowed,  what  Jacob  vowed  and  allowed  :    But 
 there  is  here  nothing  to  the  contrary,  but  that  God  al- 
 lowed and  accepted  of  it,  and  therefore  it  was  Jacobs  wor- 
 Ihip  according  to  the  will  of  God,    Yca.,Iacob  did  it,kaow- 
 ing  the  will  of  God, and  relying  upon  it,  as  may  appear  from 
 an  implyed  precept,  and  exprcfled  reafon  he  went  upon, 
 when  he  entered  into  his  vow ;  which  is  categorically  and 
 pofitively  thus  much,  however  h ypothetically  and  condi- 
 tionally delivered.   To  whomfoever  the  Lord  (hall  perform 
 the  fame  things,  that  here  are  done  to  lacob^  he  is  tied  and 
 bound  up  unto  the  Lord,  by  the  fame  Law  or  precept  that 
 Iacob  was,  and  if  it  were  not  thus,  all  would  be  uncertain, 
 whereas  thus refolved,  there  appears  a  Preceptor  Law,  (an 
 obligation  or  light  of  Nature  in  lacob  to  pay  tithes  unto  the 
 Lord :  J  a  consequent  or  performance,  (an  execution  there- 
 of, or  vow  to  do  it,)  a  reafoa  or  motive,  f  the  protection  and. 
 
 T  3  blefling  , 
 
1 40  Tithes  morall  and  divine. 
 
 blefling  ot  him  by  God  J  I  fhould  have  {ec  down  thisfirft. 
 (Even  hence  you  may  fee,  that  tithes  were  long  before  the 
 Ceremoniall  Law,  and  were  part  of  the  Morall  Law  and 
 light  of  Nature,  and  that  the  opinion  of  the  godly  firft  fa- 
 thers was,  that  they  were  due,  and  belonged  to  God,  and 
 this  was  their  devotion  and  praftice  to  give  them ;  both  fa- 
 ther Jacobs,  and  his  Grand-father  ^£r^w.f, and  therefore 
 tithes  may  be  called,  as  to  their  originall,  not  Leviticall  or 
 Pertonall,  but  rather  Naturall,  as  I  may  fay,  I  mean,Morall 
 and  Divine,  not  Ceremoniall  and  Humane.;  But  to  pro- 
 ceed. As  Jacob  here  vowed  to  pay  his  tithes  upon  the  rea- 
 fon  (you  heard)  GodsbleiTing  of  all  his  fubftance;  fomay 
 others  upon  the  like  reafon  vow,  if  they  will,  but  muit  pay, 
 whether  they  vow  or  no.  For  the  reafon  here  given,  as  to 
 the  paying  of  tithes,  isgenerall  and  perpetual!,  fas  to  the 
 vowing  of  the  paying  them,  there  mult  be  added  to  the  rea- 
 {on,a  grain  or  two  ol  Religion,)and  fo  being  circumlcribcd 
 to  no  time,  place,  or  perfon,let  me  tell  you  thus  much  in  your 
 ear  again,  (Sir)  from  this  Text  (before  I  leave  it,)  that  if 
 you  acknowledge  you  have  received  all  thefe  bleffi.  -gs  from 
 God,  which  Jacob  mentioneth  here,  and  enjoyed  after,  this 
 Law  and  Precept  ot  paying  your  tithes  liethclofe  and  fait 
 upon  you  :  if  God  Hull  be  with  you  and  keep  you  in  your 
 way,  if  he  ihall  give  you  bread  to  eat,  and  raiment  to  put 
 on,8cc.  as  he  did  Jacob  ;  and  Gods  thus  blcfiliig  of  Jacob, 
 were  a  good  and  full  reafon  for  Jacobs  vow  ol  paying  his 
 tithe?,  then  you  alfo  ought  to  do  the  fame,  and  torcfolve  to 
 do  it,  having  the  fame  reafon  that  he  had,  which  is  fo  rea- 
 fonable,  that  it  belongs  to  all,  as  well  as  to  Jacob ;  and  where 
 the  reafon  of  doing  a  thing  bclongeth  to  all,  there  the  doing 
 of  that  thing  belongeth  to  all, 
 
 I  am  now  fo  inured  and  accuftomed  to  Quaeres  from  you, 
 that  I  cannot  palTe  this  wow  of  tithes  in  Jacob  without  a 
 Quaere  or  two  :  and  I  will  fuppofe  them  to  come  from  you, 
 the  great  Quaker  or  Matter  of  Quakes. 
 
 Firft,  if  Tithes  were  morall,  how  could,  what  need  Jacob 
 vow  the  giving  of  them  ?  Anf,  Morall  things  may  be  vowed, 
 therefore  Iacob  vowed)  the  Lord  (hall  be  my  God)  vcrf.zi. 
 See  2  £7w»ti7,i2.  and  14.  Pfal,i  19,106,  King  A  [a  with 
 
 Jndah 
 
Of  Abrahams  paying  tithe  to  Melchifedck.  141 
 
 Jttdah  and  many  of  //r^/perfwaded  thereto  by  the  Prophet, 
 A^anah  took  an  oath  and  folemn  covenant  to  feek  and 
 ferve  the  Lord.  David  faith,  I  have  fvvorn ,  and  will  per- 
 form it,  that  I  will  keep  thy  righteous  judgement*.  And 
 Iacob  did  fo,  that  he  might  give  them  his  tithes,  the  more 
 exactly  and  zealouily, being  now  doubly  bound,by  duty  and 
 vow  too. 
 
 Secondly,  but  why  then  doth  he  vow  them  conditionally, 
 when  as  morall  things  fhould  be  vowed  abfolutely  ?  Anf„  E- 
 ven  morall  things  maybe  vowed  conditionally,  as  to  ho- 
 nour our  Parents ,  if  God  will  prolong  their  lifes :  Iacob 
 could  not  ocherwife  vow  the  paying  of  tithes,  but  conditi- 
 onally, if  God  blefled  his  fubftance  :  For  where  any  are  de- 
 prived of  their  increafe,  they  are  free  from  tithes. 
 
 Thirdly,  but  is  not  this  to  offer  unto  the  Lord  of  that 
 which  colt  Iacob  nothing,  and  to  pay  God  in  his  own  coyn> 
 to  vow  or  to  give  tithes  unto  the  Lord,  which  are  the  Lords 
 before  ?  Anf,  So  is  obedience,  fear,  love,  and  the  reft,  they 
 are  the  Lords;  yet  lacob  vowed  them  unto  the  Lord,  when 
 he  vowed,  the  Lord  ihall  be  my  God,  and  this  place?  his 
 houfe  (which  Was  his  before,)  (*.)  that  he  would  love,  and 
 fear,  and  obey  God,  and  give  unto  him  his  obedience,  fear, 
 and  love. 
 
 Fourthly,to  whom  did  Iacob  pay  his  vowed  tithe$M»/.To 
 the  Prieft  of  the  mod  high  God>as  Abraham  his  grandfather 
 did:  for  whereas  Sacrifices  were  immediately  given  to  God, 
 tithes  were  given  to  God  mediately  ,(*.)  to  God  in  his  Priefts. 
 Iacob  here  joyning  his  vowed  tithes  Sc  Gods  houfe  together, 
 did  appropriate  them  to  the  houfe  of  God,the  temple, where 
 God  fhould  be  worfhipped  :  Though  itbe  not  particularly 
 fct  down  byname  to  what  Prieft,  as  it  is  in  Abrahams  tithes, 
 yet  we  mull  conceive,  that  he  paid  them  to  fome  Prieft  of 
 God,after  the  example  of  Abraham,  To  which  I  now  come, 
 as  the- laft  in  my  dilcourfe,  but  the  fir ft  Tit  her  in  Scripture 
 mentioned.  The  Scripture  is  the  14.  of  Cjer.ef,  1 9,  and  20, 
 JMelchifedekMing  of  Salem  brought  ferth  bread  and  wine :  and  he 
 vp  as  the  Prieft  of  the  mo  ft  hi  ah  God,  zAnd  he  bleffed  him^and  faidy 
 Bleffed  be  Abraham  of  the  mo  ft  high  God,  foffeffour  of  Heaven 
 And  earthy  and  bleffed  be  the  mo  ft  High7  which  hath  delivered 
 
 thine. 
 
142  Tythes  not  onelj  offpjles. 
 
 th'me  enemtes  into  thine  hands,    *And  he  (i,  Abraham)  gave 
 him  tithes  of  all, 
 
 I  (hall  firit  clear  my  way,  before  I  preile  it,  or  Walk  in  it 
 my  felf,  or  lay  it  open  for  others  to  trace  it.  Was  not  Abra» 
 hams  family  the  Church  or  God  ?  and  out  of  it,  what  Pried 
 was  there  to  pay  tithe  unto,  but  the  Priefts  of  Idol-gods  ? 
 Yes,  God  had  ofold, even  amongft  the  Heathen',  not  only 
 cleft  Saints  and  Worfhippers  of  him,  but  even  Priefts  and 
 Miniftcrsinholy  things,  who  taught  the  religion  and  fear 
 ot  God  ;  as  here  Melchifedek^thc  Prieft  of  God  in  Salem,and 
 elfe where  lethroxhe  Prieft  in  Midian,  although  the  ordinary 
 feat  and  place  of  the  Church  was  in  the  family  of  the  Pa- 
 triarch, and  amongft  the  people  ollfrael. 
 
 But  Melchifedek*.  being  both  King  and  Pried ,  might  not 
 thele  Tythes  be  paid  unto  him  as  King  ?  No,  for  the  paying 
 of  them  is  annexed,  not  to  his  fettmg  forth  of  the  Collation, 
 or  Banquet,  which  was  Royal  •  but  to  his  giving  of  the  Be- 
 nediction and  bleffmg,  which  was  Sacerdotal :  fo  that  the 
 Apoftle  from  it, the  iythe-giving,doth  aflert  andinferre, 
 Heb.~l.not  any  Kingdom,  but  the  Prieft-hood  of  both  Mel- 
 chifedek^and  Chrift.  True  indeed  5that  the  Lord  as  King 
 and  Monarch  of  all  the  world,  and  of  all  mens  eftates  there- 
 in hath  callenged  and  refervedunto  himfelf  a  tenth  thereof 
 to  difpofe  of,  (  as  1  hinted  before)  but  he  hath  difpofled ,  $c 
 afligned  them  not  to  his  Kings  of  the  ear  th,but  to  his  Priefts 
 in  the  Church  ,and  fo  not  to  the  Tribe  offadahy  but  of  Levi, 
 But  I  return  to  Abrahams  paying  Tythes  to  Melchifedek^  the 
 Prieft,  Hebr.  7. 4.  Abraham  paid  Tythes  of  the  fpoy  les,  you 
 will  fay,  and  fo  will  you  do;  when  you  have  gotten  a  great 
 vidtory,  you  will  give  the  Mini fter  of  the  place  a  portion  of 
 Tythes  out  of  the  fpoyles :  It  is  well  fpoken?  Sc  fo  it  is  well  ta- 
 ken, that  you  will  pay  the  Tythe  of  any  things  at  any  time,  in 
 any  place*  upon  any  occasion  to  the  Minister:  fo  fumetimes, 
 and  fomewhere  ,and  upon  fome  occafion  you  can,  and  will 
 do  a  luperftitioufly  unlawfull  tb inland  a  morally  evil  act 
 (according  to  your  Tenet)  Iconfefle,  I  queftion  much  whe- 
 ther Abrahams  Tythes  were  all  of  the  fpoy  les, bccauLc  though 
 in  the  fourth  verf.  the  Author  to  the  Hebrews  faith, he  gave 
 the  tenth  of  the  fpoyles?  yet  verf,  2.  he  faith,  Abraham  gave  a 
 
 tenth 
 
Tythes  not  onely  offfOjles.  ^      143 
 
 tenth  pare  of  all ,  and  fo  it  is  in  Gen.  1 4. 20.  (whence  the  Au- 
 thor took  his  word-)  he  gave  him  Tythes  of  all.  And  I 
 qucltion  this  the  rather.bec- ule  dhraham^icti.2^.  when  the 
 King  of  Sodom  defired  of  Abraham  the  perfons  tccovercd,  and 
 would  have  Abraham  to  keep  the  goods  to  himfelf,  he  tells 
 him,  that  he  had  lifted  np  his  hands  unto  God  fin  an  Oath, 
 or  Vow)  that  he  would  not  take  any  thing  from  a  thread  t  o 
 a  fhoo-latchet,  leaft  he  (houkTfay  ,  I  have  made  Abraham 
 rich  :  And  befides,  the  word  in  the  Original  Greek,  doth  pro- 
 
 *  perly,  and  natively  fignifie  no  more,  but  the  chiefcft  and 
 primelt  things  s  but  ot  what,  that's  not  expreffed  in,  or  by  the 
 word.  But  I  believe,  our  learned  Translators  had  realon 
 enough  to  render  it,  Tythes  (of  the  fpoyies)  and  can  eafily 
 anfwer  what  hath  been  but  queftioncd  by  me,  and  therefore 
 let  it  be  granted,  that  Abraham  gave  Tythe  of  the  fpoyies ,  it 
 prejudiced!  not  the  caufe  in  hand  ,  they  all  now,  were  his 
 goods  and  polleflion  by  conqueft.  And  1  iuferre  hence,that 
 therefore  much  more,  he  paid  Tythes  of  his  own  other  goods 
 and  poiTeflions,  whicn  ( no  qucftion)  he  had  there,  and  car- 
 ried up  along  with  him ,  when  he  went  to  purf  ue  thofe  four 
 Kings,and  fo  he  gave  the  Tythe  of  ail, (/'.?.)  both  of  that  he 
 carried  with  him,  and  of  that  he  won  from  them. 
 
 For  fure,  if  no  other  Tythes  had  been  given  by  Abraham 
 to  Melch';[edek^t  but  onely  oi  the  fpoyies,  the  Authour  to  the 
 Hebrews  would  not  have  fpok:n  fo  much  of  it,  and  inflfted  fo 
 
 *  long  upon  it,  neither  fhould  Abrahams  liberality  ,  (or  equity 
 rather)beenfo  eminent,neither  could  there  have  been  drawn 
 io  weighty  an  argument  from  it  as  is  in  the  6.  8.  ^#  verfes  of 
 that  Chapter,  or  (probably)  Abraham  ramming  to  Hebron 
 might  the  next  day  fit  appear;,  he  dwelt  nigh  to  Salem) 
 fend  unto  Melchifedtkjhe.  Tythe  of  Irs  goods  at  horn?,  and 
 fothen,  he  gave  him  the  Tythe  of  all,  according  to  the  very 
 letter  and  words.  And  fo  might  continue,  doing  the  fame 
 yearly,as  may  be  thought,  for  would  the  Apoffle  there  {peak 
 fo  much,  and  in  fuch  a  high  manner,  of  one  onely  a£tion,un- 
 klle  it  (hewed,  the  common  uie  and  practifc,  how  Tythes 
 were  paid  then ,  as  afterwards  they  were  to  the  Levies  i  And 
 befides,  the  Pricfts  before  the  Law,  were  as  well  to  be  ho- 
 noured and  fuccoured  yearly  by  Tythes,  as  the  other  under, 
 
 "     V  and 
 
1 44  Abrahams  Tytbes  $f tight  dm  to  Mclcbifedek. 
 
 and  after  the  Law:  And  againjthe  firft  Saints  and  people 
 had  as  much  reafon  and  Obligation  to  (hew  their  yearly 
 gratitude  and  obedience  unto  God ,  by  honouring  God  with 
 their  fubftance  that  way,  as  they  that  followed  long  after. 
 
 Butjthc  Scripture  being  filent  here,  I  affirms  not  peremp- 
 torily, but  oneiy  probably ,  telling  you  again  (as  formerly,) 
 that:  thefe  rtungsbcing  matters  of  fa£t,  you  cannot  argue  ne- 
 £at-'.vely,or  to  a  denial  of  them,  hence,  and  upon  this  ground  j 
 becaufe  there  is  nothing  mentioned,  or  affirmed  of  them  in 
 Scripture. 
 
 This  is  moft  certain  and  evident ,  that  Abraham  paid 
 Tyzhesio  Melchifedek^y  and  is  much  commended  therein  by 
 the  A  poftlcj  and  therefore  it  was  no  will-worfhip,  neither  m 
 him  as  not  in  Jacobmov  was  it  a  piece  of  Ceremonial  and  Le- 
 virical  fervice;  for  in  that,  Levi  received  Tythes  of  Abra- 
 hams posterity  but  here  Levi  paidTythes  in  theloynes  of 
 Abraham  :  nor  was  it  of  Abrahams  good  Will  and  -benevo- 
 lence ;  then  the  Apoftle  had  not  dealt  fo  well  with  the  He- 
 brewst  n  comparing  the  Levites  with  Melchifedel^;  for  they 
 were  far  beyond  him  herein, as,  who  had  a  commandment 
 for  their  Tychcs,  whereas  he  had  nothing  to  (hew  for  his 
 Tythes, but  Abrahams  benevolence.  Sir, be  fare  to  mark- 
 this,  and  it  you  can  make  it  good  that  Abraham  paid  CMel- 
 chifedekJTyihQS  out  of  benevolence,  you  may  foon  down  with 
 our  rights  and  dues ,  and  quickly  up,  with  your  benevo- 
 lences and  pcnfions ;  or  bring  us  to  hold  our  Titles  in  Com- 
 ■mendam,  or  at  the  Will  of  Six  John  and  Madam  jhz  Lord  and 
 Lady  of  the  Mannour;  yea, at  the  plcaiure  of  John  and }oa»ey 
 the  Tenants  and  Farmers. 
 
 But  you  will  hardly  ever  do  it :  for  I  have  another  argu- 
 ment un-anfwerable,  if  Abrahams  Tythes  had  been  but  his 
 benevolence,  &  gratuital  favour  to  CALelchifedek^*  this  would 
 never  have  proved  CMelchifedekjco  be;how  great  a  rain  ?  far 
 greater  then  Abraham  ;  for  a  Superiour  may  do  a  fpontane- 
 cus  favour,  and  an  ultroneous  honour,  if  he  will,  to  his  inte- 
 1  iour  h  doth  he  thereby  exalt  h  im  above  himf elf  ?  I  have  fent 
 you  fifty  fheets  of  Paper  for  your  two,  (fo  Ifearlmall)  as 
 a  gratuital  a£t,  and  free  favour  to  you^  I  do  not  hereby  gra- 
 cifie  you  as  a  Superiour  above  my(elf,bucgracifie  youoncly 
 asaninferiour.  No, 
 
\  At  rahams  Tithes  of  right  dm  to  CMclchifedck.  145 
 
 No,  no,  Abraham  in  giving  Ty  the  of  all  to  Uttelchifede^ 
 gave  him  but  his  due  and  right,  and  he  gave  it ,  not  becaufe 
 he  would, but  becaufe  he  ought,  (yet  Abraham  would  alfo  do 
 what  he  ought  to  do.) 
 
 Abrahams  Tythes  were  due  to  UWelchlfedt^  by  right ,  and 
 what  right  ?  Of  CMelchifedekj  benediction,  and  bleffing  A- 
 braham  (it's  but  a  vain  thought  here  interpoled  by  thofe  that 
 lay,  they  were  due,  and  paid,  by  a  right  of  Sacrifice.  For 
 <JttelchifedekJ\fac  offered  no  Sacrifice  $  and  things  offered  in 
 Sacrifice,  were  immediately  offered  to  God,  as  I  laid  before) 
 fo  they  are  annexed  together,  and  follow  the  one  upon  the 
 other,  clofely,  and  without  disjunction ,  Mdchtfedek  blejfed 
 Abraham?  and  Abraham^^e  him  Tythe  of  all,  Heb.7.1.3. 
 
 And  thus  I  have  held  out  unto  you  the  two  Noble  and 
 Famous  Patriarks,  as  the  two  old  lights  ( to  dazle  and  damp 
 your  new-lights)  or  the  two  lights  ofthe  Old  Teftament  for 
 paying  Tythes.  Of  Jacob  he  was  called  Ifrael^  and  of  him 
 we  are  all  called  the  Ifrael  of  God ;  if  you  be  one,  and  glory 
 to  be  fo  called,  a  true  Israelite  indeed,  in  whom  there  is  no 
 guile,  imitate  him,  whofe  name  you  would  bear ,  and  vow 
 hereafter,  or  rcfolve,  if  God  fhall  bleflc  you  and  your  fub- 
 ftance  with  increale,  to  pay  the  Tythe  thereof  unto  your 
 Minifter,  duely  without  any  guiie,  or  fraud.  So  let  Jacob  be 
 Ifrael,  as  a  Prince, to  have  power  with  man,  your  (elf,and  to 
 prevail,  as  he  had,  and  did  with  God,  Gen.-$  2.28. 
 
 And  for  the  other  great  Patriarck  Abraham,  the  father  of 
 the  faithfull,if  you  are  of  the  Children  of  Abraham,-^  then  do 
 ye  the  workj  of  Abraham :  But  now  yon  fee\  to  deftroy  the 
 Tythes,  and  Minifters,  men  that  have  told  you  the  truth, 
 which  they  have  heard  of  Gods  word;  this  did  not  Abraham. 
 Abraham  paid  Tythes  of  all  to  Melchifidek^die  PrieftjEvcn  as 
 Sarah  obeyed  Abraham ,  fo  teach  your  women  alfo ,  the 
 greatest  part  of  your  followers  and  Difciples,  to  be  obedient 
 unto  Abraham  in  this  his  Religious  praclife^hat  this  way  al- 
 io they  may  be  the  Daughters  of  Abraham^nd  alio  Children 
 oi  Ifrael. 
 
 And  thus,  you  fee,  I  have  given  you  the  whole  Genea- 
 logy and  Pedigree,  as  I  may  fo  fpeak  of  Tythes ,  beginning 
 at  the  laft  and  lower  end,  or  bottom  of  their  allyance  to  us 
 
 V  2  Mini- 
 
1 4  £         Levites  Ceding,  Tythes  afsigned to  other  fervants. 
 
 MiniftersiiuheNewTeftament;!  have  followed  them  up, 
 as  in  their  lineal  aicent  and  predeceflion ,  to  the  veiy  height 
 and  top  of  their  kindred  in  the  Old  Teftament,God  and  his 
 Piicfls :  and  fo  in  brief,  if  you  have  a  defire  to  hear  it ,  this  it 
 is,  Ot  may  be  the  Genealogy  of  Tythes,  as  I  may  fo  call  it : 
 Which  Ate  the  portion  of  us  Minift-ers ,  which  were  the  por- 
 tion oi  thole  Apoftles  which  were  (and  are)  the  portion  of 
 Chiift,  which  were  the  portion  of  Levi;  which  were  the  por- 
 tion oibAelckifedtkj  which  are  the  portion  of  God:  &:fo  the 
 fame  may  be  reckoned  backward  again,  as  all  Genealogies 
 run  both  waves  j  which  are  the  portion  of  God ,  which  were 
 the  portion  of  Melchlfedek^ ,  which  were  the  portion  oi  Levi, 
 which  were  (and  are)  the  portion  of  Chrifly  which  were  the 
 portion  of  the  Af0/?/w,which  are  the  portion  of  us  the  M» 
 fiers :  (or  fo  I  know  you  will  put  me  to  come  back,  and  bring 
 down  i  ythes  in  a  lineal  defcent  and  fuGceflion,  to  the  Mini- 
 sters of  Chrilt  under  the  Gpfpel;  they  mull:  indeed,  either 
 from  Meicb.'fedtk,  and  his  Prteft-hood,  or  from  Levi  and 
 his  Pricft-hood  fall  back  and  return  upon  us. 
 
 But  we  claim  not  our  kindred,Sc"  acquaintance  with  tythes, 
 from  Levi  and  his  Pried- hood  jfor  I  have  (hewed  before 
 that  Tythes  are  not  Levitical  nor  Ceremonial  things,  in 
 their  Ordinance  and  Initiation,  though  by  affignacion,  or 
 deputation,  they  were  put  over  to  Levi  forfome  time>fo  long 
 (and  no  longer)  than  heierved  at  the  Tabernacle  and  Al- 
 tar, which  now  being  taken  down,  and  broken  down;  as  the 
 partition  wall,  by  the  coming  of  Chrift/hat  true  Lamb  and 
 iubftance  of  all  fliadowes  and  facrifices,the  Levitical  Priei;s 
 have  no  further  right  in  themfelves  to  Tythe  ,  nor  can  any 
 derive  a  Title  to  them,  from  them,  and  their  Miniftery ,  or 
 fervicc. 
 
 What  then  became  of  them  after?  upon  the  expiration 
 of  the  time  they  were  afligned,  and  fet  over  ,  and  upon  the 
 cciFation  of  the  Levitical  Prieft-hood,  they  returned  back  in- 
 to the  hands  of  God  that  gave  them,the  firft  donour  Sc  pro- 
 prietor^! the  courfe  of  right:  though  they  be  ceafed  to  Levi, 
 as  for  the  fruit  and  benefit,  they  are  not  ceafed  to  the  Lord 
 as  to  the  right  and  propriety  ;  the  right  that  God  hath  to 
 every  mans  goods  and  fubftance  is  never  loll  to  him,  but  he 
 
 ftill 
 
Net  to  Kings  and  temporal  Govtrnours,  1 47 
 
 ftill  hath  re,  and  difpofeth  of  it  as  him  pleafeth,  and  this  right 
 of  his  he  ftill  lets  out  under  the  name  of  Tyches,  or  the  tenth 
 of  the  increafe,  who  bed:  knoweth  how  to  call  his  own  right 
 and  portion,  and  how  to  meafure  apd  proportion  it.  1  fay, 
 he  (till  difpofeth  of  them  ;  for  he  neither  needeth  them  now 
 no  more  than  b:fo  re,  that,  hefhould  keep  them  m  his  own 
 hands  now  under  the  New  Teftament ,  more  than  he  did 
 under  the Oii. 
 
 No,  he  hath  fervants  in  fpecial  to  bellow  them  upon,now 
 as  Well  as  then,  even  the  Saints  that  are  upon  the  earth,  and 
 the  excellent  in  whpmis  all  his  delight,  as  David  be (iowed 
 his  goods,  Pfil.i  6,2.  but  who  are  they  ftill  ? 
 
 There  is  a  great  Schollcr  and  Minifter  too,  in  pint,  who 
 affirmcth  ,that  the  Levitical  Prieft-hood  ceafmg,  and  fo 
 Ty  thes  returning  unto  the  Lord  as  his  portion ,  which  he  as 
 Monarch  of  all  laid  claim  to  in  the  Old  Teftament,  he  hath 
 nowexprefly  religned  the  right  of  them  unto  Kiugs,  for 
 which  he  cites,  1  Sam, 8,1 1 .  and  1 7,  &s  alfo  %?m.\  3.6. 
 
 Firfr,  It's  too  indefinitely  Sandiltin&ly  (poken  of  a  Schol- 
 ler,to  fay,  the  right  of  Ty  thes  is  given  them  of  God,and  no 
 more.  For  firfi,  the  right  of  portion,  or  propriety  is  ever  in 
 God,  and  God  onely :  it  is  the  Lords  portion  for  ever ,  and  it 
 is  his  glory  to  have  it,  and  he  will  not. give  his  glory  to  another  : 
 1.  The  right  of  the  bench:,- or  fruition  is  not  given  away  to 
 Kings ;  if  it  be  3.  but  aright  of  order  and  difpoiition,  that  I 
 qucftion  not :  it  is  the  fecond,  and  middle  right,is  theQue- 
 ition. 
 
 Secondly,  It's  impertinently,  and  unfeafonably  cited,that 
 oi  Samuel :  for  then  the  Levitical  Prieft-hood  was  in  its  full 
 vigour ;  and  in  the  mid-  way,  imcySamu-l  thought  not  then 
 of  the  ceafing  and  ending  01  it :  Samuel  himfelf  was  then  the 
 Prieftof  the  Lord,  and  upright,  and  unblameablc  ,and  lived 
 upon  the  Tythes,  there  was  no  caufe,  that  he  fliould  Jpea^ 
 fuch  aword  againft  his  own  V-fe,  as  AAoniah^  I  King.  *.  3.  and 
 at  fuch  a  time  mould  Prophecy,  of  the  Ccflation  of  Tythes 
 to  the  Priefts,and  the  Donation  of  them  to  Kings. 
 
 Thirdly ,  Samuel  (to  dchori  them  from  their  refolution 
 aboutthechooiingor  a  King?  and  entring  upon  that  new 
 Government)  tells  them,  not,  what  (hall  be  the  right  >  and 
 
 V  S  the 
 
1 48  Tithes  not  Jfsigned  to  temporal  Governors, 
 
 the  Law,  but  whac  Will  be  the  manner,  and  the  cuftome  of 
 their  King,  to  take  the  tenth  of  the  feed  and  fheep ,  (which 
 were  the  PiieftsJ  it  Giould  be  rather  their  fafhion,  than  Gods 
 constitution  :  and  a  depraved  fafhion,  the  manner  of  a  King, 
 but  withall  tyrannical,  which  is  there  delineated. 
 
 Fourthly ,  Samuel  tells  them ,  what  (in  prefent  the  Leviti- 
 cal  Pueft-hood  {landing,  and  to  ftand  along  timejtheir  new 
 King,  and  next  Kings  would  prefume  and  ufurp  to  them- 
 ieives}  he  doth  not  foretell  them ,  what  after  many  nun* 
 dreds  of  years  >Other  Kings  and  thofp  none  of  Judah  (hould, 
 and  would  do,  after  the.  Levitical  Prieft-hood  ceafing  and 
 abrogated. 
 
 And  for  the  other  out  of  the  Romans,  for  this  caufepay  you 
 Tribute  alfo,for  they  are  Gods  Mini ft ers9att ending  continually  up- 
 on this  very  thing.  The  Apoftle  fpeaks  onely  of,  and  means 
 Political  and  Temporal  Tributes  as  due  to  the  civil  Minifter 
 of  God,  the  Magiftrate,  attending  upon  this  very  thing,  the 
 bearing  up  the  fword  of  Juftice,  and  executing  the  Law,  the 
 Church  of  England ,  and  the  Minifters  thereof,  have  ever 
 been,  and  are  ever  ready  to  render  unto  them  Tribute  to 
 whom  Tribute  is  due. 
 
 But  the  Apoftle  neither  (peaks,  nor  means  of  that  (acred 
 and  Divine  Tribute  of  Tythes,and  other  Revenues  devoted 
 to,  and  fet  apart  for  Holy  ufes ,  and  due  to  the  Ecclefiaftick 
 Minifters  of  God,  attending  upon  this  very  thing  the  bearing 
 the  fword>  ot  the  (pirir,  the  word,and  difpenhng  the  Gofpel; 
 To  the  which  as  our  former  Kings  never  did ,  fo  our  prefenc 
 Governour  doth  not  fo  much  as  pretend  a  Title. 
 
 This  rather  is  marvellous  in  my  eyes,  to  read  (uch  a  paf- 
 fageof  an  Englifh  Minifter,  amongft  u?,  printed  this  very 
 year  (That  the  Tithes  are  no  mans  own  ,  but  the  Mini- 
 fters. Many  hundred  yea rs,fince  the  Parliament  of  England 
 did  fet  apart  the  Tithe-  for  the  maintenance  of  theMiniltery; 
 and  the  (upream  Magiftrate  is  but  the  Feoffee  in  truft,  to  fee 
 that  what  the  people  of  England  in  their  Rcprcfentative  had 
 giyen  to  the  Miniftery  to  be  duly  paid  them.)  The  which  I 
 take  to  be  written  Politically,  rather  than  Theologically, 
 more  like  a  Statefman(if  not  Common  wealths  man)  I  would 
 fay  Common  peoples  man,  than  a  Church  man:  For  I  have 
 
 largely 
 
Tithes  Aj signed  to  Himftrs  of  the  G  off  el.  \  4.9 
 
 largely  fhewed,that  Tithes  have  been  fet  apart  for  the  main- 
 tenance of  Gods  Minifters>  fomethoufand  years  before  his 
 many  hundred  years  fince  the  Parliament  of  England  did  !t» 
 &c  that  long  before  there  was  either  Parliament,  or  England, 
 and  by  a  higher  power  than  the  Parliameot  of  England,  the 
 Supream  power  of  Chrift  and  God,  who  refervhg  them,  the 
 Tithes  as  His  portion,  hath  aftigned  them  to  his  Priefts  and 
 Minifters.In  this  he  faith  well,that  the  Supream  Magiftrate  is 
 as  a  Feoffee  in  truft,  to  fee  that  what  the  Pari,  hath  orrdered 
 (  not  given  )  fell,  the  tithes  to  the  Minifters  be  duly  paid 
 them,  and  it  he  had  added  that  the  Parliament  alfois  but  a 
 Feoffee  in  truft,  to  fee,  that  what  God  and  Cnrift  have  given 
 (and  alfo  ordered)/^/,  the  Tithes  to  his  Minitfers,  Ihould  be 
 duly  fet  out  for  them;he  had  faid  more  fully  welhBut  to  leave 
 theTithes  of  the  Minifters  in  thehandsof  the  Parliament, 
 which  is  but  the  peoples  Repielentative,  to  fet  out  (as  fole- 
 ly  and  juftly  in  their  power)  this  is  Vox  pepttliy  tofpeakas 
 people  do»  and  as  they  would  have  it.    Yea  it  is  to  turn 
 Quaker  in  this  point,  and  implieth?  that  if  the  people  have 
 the  foleand  originall  power  to  fet  them  our,  theTithes  to 
 Minifters ;  then  it  is  in  their  Right  and  power  alfo,  to  fee 
 the  Minifters bef ides  them,  and  to  take  thefe  away  from 
 them  h  and  fo,  though  they  be  no  mans  own,  as  he  faith,  no 
 mans  in  particular ;  yet  they  fhall  be  thus,  the  peoples  own, 
 ;he peoples  in  generall  to  difpofe  of:  and  what  i^this,  but 
 Quaking  againft  ftablifhing :  or  making  our  title  to  Tithes 
 more  lame  and  and  infirm,  more  quaking  and  unftable,than 
 indeed  they  are. 
 
 Now  if  upon  the  ceafing  of  the  Leviticall  Priefthood  by 
 Chrift scoming,God  did  not  affign  over  his  Portion  of  Tithes 
 io  the  Kings]and  Magiftrates,  his  Vice-gerents  upon  earth, 
 why  then  in  all  probability,  he  hath  difpofed  of  them  ftill  to 
 Priefts  and  Minifters,  his  Vicars  and  Subftitutes  in  the 
 Church  ;  I  mean  the  Minifters  of  theGofpel.  Yea,  feeing 
 Tithes  were  no  part  of  Leyiticall  inftituiions,  nor  things  of 
 Ceremony,  as  I  have  fhewed,  what  had  Aaron  or  Levi  to  do, 
 having  acled  their  parts,  and  going  off  theftage,  to  (weep 
 away  and  carry  off  with  them,  any  more  than  types  and 
 figures,  rites  and  ceremonies  ?  True,  God  at  the  coming  of 
 
 Chrift 
 
1 5  o  Tjthes  afsigned  U  Minifters  ef  the  Gofpel. 
 
 Girift  into  the  the  world  >  abolilhed  thcfe;  but  fprthofe,  he 
 onely  called  and  took  in  his  alignment  of  them  trom  the  Le- 
 viticall  and  Aaronkall  Pricfthood,  tobeftow  upon  another 
 elfcwhcre,but  ftill  a  pricftho3d  and  Minillery.  More  plain- 
 ly;God,  being  goodnelle  it  feir9and  moil  good  to  his  Church, 
 {till  now  under  the  Goipel,  keepeth  not  his  portion  of  Tithes 
 in  his  own  hands,  when  they  came  into  them  (wbatneed- 
 eth  he  them  ?  J  but  hath  renewed  the  alignment  of  them, 
 and  communicated  them  unto  the  Minifters  of  Chrift  under 
 the  Goipel,  who  need  them ,  That  (o ,  they  that  preach 
 the  Gofpel,  fhould  live  of  the  Goipel,  as  they  whoierved 
 at  the  Temple  and  Altar  lived  of  the  Temple  and  Altar,  that 
 is  by  the  Tithes,  &c. 
 
 And  was  it  not  Gods  conftant  courfe,  ever  fince  he  claim- 
 ed his  portion  of  Tithe,  f  which  was  ever  from  the  begin- 
 ning to  aflign  them  over  to  his  Priefts  and  Minifters ;  (hew 
 me  where  ever  he  dig  elled  from  this  old  and  ancient  cu- 
 ftome  of  his,  either  this  way,  or  that  way,  or  any o; her 
 Way  10  dilpofe  of  them,  or  any  where  elie,  fromfirftco 
 laft  through  the  whole  old  Tcftament,  than  to  his  Priefts 
 and  Minifters,-  and  why  not  then  to  his  Evangelicall  Mini- 
 fters of  the  new,  aS  well  as  his  Legal!  Minifters  of  the  old 
 Law  ?  feeing  he  is  a  God,  and  changeth  not  in  his  affe&ioa, 
 His  ML. -liters  be  luved  from  the  beginning,  and  he  will  love 
 them  unto  the  end ;  yea  Cure, Gods  love  and  refpect  to  the  Mi- 
 nifter  ;of  the  Gofp-1  is  far  greater  than  it  was  to  the  Priefts 
 of  the  Law,  as  their  Mi/iiftcry  is  far  better  and  more  glori-  ' 
 ous  than  the  others;  a^  fcrving  a  better  altar,  and  officiating 
 ab  >Lit  a  move  glo.  ions  Tabernacle.  And  therefore  lure  God 
 having  now  under  the  Gofpekbe  portion  ot  the  fame  Tithes 
 ftill,  which  he  had  under  the  Law,  and  which  he  likewise 
 will  have  for  ever  unto  the  end,  bath  given  unto  the  Mini- 
 fters of  the  Goipel  the  ufc  and  benefit  of  them  (as  to  the 
 Minifters  of  thc'Law)(keeping  the  Right  IcatecS  ftill  in  him- 
 himfeif)  and  hath  not  turned  them  into  the  wide  world, 
 and  Church  at  large,  leaving  them  to  the  courtcfie  of  Kingsy 
 or  referring  them  to  the  benevolences  of  people. 
 
 Yea  the  Minifters  of  the  Golptl  have  yet  another  good 
 Plea,  Title,  and  Tenure  to  them  the  faid  Tithes  in  Chrift, 
 
 who 
 
LMinifltrs  in  Chrifts  ft  ead  Refuted  to  receive  Tithes,  151 
 
 who  though  by  his  corning  abolifhed  the  Levitical],  yetefta- 
 blifned  the  Mclchifedekian  Priefthood  :  For  (o  the  Author 
 *o  the  Hebrews  affirmethit,  and  rcferreth  to  Pfalm  no. 
 4.  where  its  certified  upon  oath,  no  leiXe  than  of  the  Lord, 
 The  Lord  hath  ftvorn,  and  will  not  repent,  thou  art  a  Prieftfor 
 ever^ifter  the  order  of  Melchifedcck«So  you  fee  then,tlut  how- 
 ever Levi  his  Priefthood  is  ccafed,and  fo  his  Law,or  right  of 
 tithes  isceafed ;  Mekhifedeck^s  Priefthood i> not  changediaiid 
 therefore  his  Law  and  right  of  1  ithes  is  not  changed ,  accor- 
 ding to  that  rule  or  axioms  in  the  i^.of  Heb.-j  .The  Trieflhood 
 being  changed,  there  is  made  of  ncceffitj ach-wge  alfo^of  thi  Law,\s 
 in  Levi,  and  to  of  the  other  lidc>  the  Piicftdoxl  not  being 
 changed,  there  is  not  made  of  necefsity  any;  change  of  the 
 Law,  as  in  \AelchiJedek. 
 
 Chrift  therefore  having  on  him  the  lame  Priefthood,  that 
 Melchifedckhzdy  hath alfo the  fame  Law  tor  theTithes.that 
 he  had,  and  as  Abraham  the  father  of  the  faithfull,paid  them 
 of  due  and  right  to  Melchifed\,  fo  are  they  now  to  be  paid 
 of  due  and  right  to  Chrift:  yea  much  more,  for  a  greater 
 than  Azelchifedtk.  is  here,evcn  Chrift  ,the  antitype,  and  there- 
 fore greater  than  the  type,  Mdchifedek^  He  may  more  juftly 
 claim  that  due  honour  to  be  done  unto  him,  &c  right  to  be  gi- 
 ven him  of  all  Abrahams  children,  and  this  one  there  afTcrted, 
 That  he  fhoMld  receive  Tithe,  of  whom  it  tswitneffed,  that  he  6- 
 w/?,Hcb.7.8.and  that  cver,and  never  dieth,of  whom  Melchi- 
 fedek^  alfo  was  a  type,  in  thai  neither  his  beginning  of  d.iycs, 
 nor  end  ot  life  are  mentioned  or  recorded  in  Scripture. 
 
 Eut  what's  this  to  the  Ministers  of  the  Gofpei,  and  their 
 Right  to  Tithes?  Why,  the  Right  ro  the  Tithe*,  is  be- 
 come Chrifts ;  and  is  this  nothing  to  the  Miniftcrs  ol  Chrift? 
 The  M  nifters  of  Chrift,  are  reprcfentatively,  ministerially, 
 deovtatively,  Chrift  himfelf,  ot  in  Chrifts  ft ;ad,  as  the  A- 
 poftle  faith,  I  Cor.  I  $,29. Even  as  the  Embaffadottrs  of  Kings, 
 are  Kings  themfehes,  and  in  their  ftead.  Doth  he  not  fay  fo, 
 of  them  h'mfelf,  Math,  10.40.  He  that  rece'iveth  yon  receiveth 
 wet  accounting  them  himfeif?  as  in  matters  of  charitable 
 Alms  given  to  the  poor  members  of  Gftift.  Chriftfaith, 
 /  was  an  hungry  and y  e gave  me  meat,  and  it  being  queftioned, 
 When  faw  we  thee  an  hungry  and  fed  thee  ?  He  anfwereth)  Veri- 
 
 X  // 
 
1 5  2         Mini  f ten  infhrifts  ftead  deputed  U  receive  Tyhes. 
 
 ly,  J fay  unto  you,  inasmuch  as  you  have  done  it  unto  one  of  the 
 lea  fir  of  thefe  my  brethren,  ye  have  done  it  unto  me,  Math.2.  5,40. 
 If  a  member  of  Chrift ,  though  he  be  no  miniftcr,  be  as 
 Chrift  himfelf;  then  much  more  the  minifter  of  Chrift,who 
 alio  is  a  member  of  Chrift,  is  much  more  Chr  ft  himfeif,  in 
 the  manner  above  fpecified:S£  therefore  I  may  fay  truly  alio, 
 according  to  the  former  Evangelical  proportion, in  as  much, 
 as  you  pay  Tithes  unto  the  leaft  of  Chrifts  minifters,  you  do 
 it  unto  him,  who  is  thus  honoured  in  his  minifters,  thus  ho- 
 noured, like  as  fo  relieved  in  his  members,  fo  relieved. 
 
 True,  there  is  not  in  the  Gofpel  any  exprefte  claim  of 
 Tithes  and  difpofition  of  them  to  minifters  of  the  Golpel,  by 
 name,  made  by  Chrift,  (as  there  was  of  the  fame,  to  the 
 Levites  in  the  Law)  and  that  becaufe  (perhaps  the  Le- 
 viticall  Law  was  then  and  yet  in  fome  manner  (landing?  and 
 fbthe  former  aflignation  of  Tithes  not  yetfully  determined, 
 yet  he  taught  fomewhat  of  the  Do&rine  and  matter  of 
 Tithes,  as  I  (hewed  out  of  Matthew,  and  though  no  body 
 came  up  to  the  fame  in  particular  pra&ife,  that  we  read  of, 
 yet  divers  mirifired  unto  Chrifi  of  their  fub fiance,  Luke  8,5, 
 which  he  accepted  of  for  the  prefent, .  but  after  (pake  more 
 roundly  to  the  people  of  his  Apoftles  maintenance,  The  la- 
 bourer is -worthy  of  his  hire  •  the  hire  of  labourers  is  a  fettled 
 allowance  throughout  the  year?  ten  pence  or  twelve  pence  a 
 day,  and  (lands  not  to  pleature  of  thofe  they  work  for, what 
 they  will  give  or  allow. 
 
 But  now  it  is  confiderable  further,  ■  by  what  Right,  or  for 
 whatcauCe  Melchifedeksock  theTithes,  and  Abraham  $z\d 
 themhvhy,it  was  becaufe  of,  and  by  the  right  of  hisblefling 
 Abraham,  (or  fo  they  are  immediately  con)ayned,A4elchifedek^ 
 bleifed  Abraham-,  and  Abraham  gave  him  Tithe  of  all :  and 
 therefore  upon  this  ground  and  rcfpc£r,  the  Tithes  are  due  &c 
 tobc  paid  to  Chrift  Jefu  ,  the  fountainof  all  bleffing,  from 
 whom,  and  through  whom  all  are  bleffed,  himfelt  blefTed  for 
 evcr.Andfoalfo  is  it  not  equity  and  juft,  that  the  minifters 
 of  Chrift,who  are  fent  of  Chrift  to  blc(Tc,and  do  bleiTe  people 
 in  the  name  and  perfon  of  Chr  ft,  fhould  alfo?  as  in  his  name 
 and  perfon,rcccive  the  Tithed  for  this  alfo  m>  ft  be  conceived, 
 r.hat  the  nlctlingof  Me/ch.fedt\,  was  alio  a  humane  bkfling, 
 
 and 
 
ofbenediftion  and  Minifters  t  lefsing  the  people.  153 
 
 -and  benedi&ion,  and  that  in  t  he  name  and  perfon  of  Chrift; 
 and  thereupon  received  the  Tithe. 
 
 Now  that  God  hath  given  unco  minifters  power  to  blefle 
 in  the  name  of  God,  appears  as  fiomMetcb'fedekbkiimgoi 
 Abraham,  fo  from  divers  other  places  in  the  old  Teftament, 
 which  I  will  but  name  for  brevity  lake,  Dmt%  10.8. 1  Chron. 
 -3»*3.2  Chrt$o.$7.'DeHt.  ij.i2.1  Sam.9.i3.Jof.%.M.l\ndycz 
 I  muft  here  write  a  little  more  diftinftly  left  under  the  name 
 and  Title  of  b letting,  others  as  well  as  minifters  m«y  come 
 in  for  Tithes :  It  muft  be  fuch  a  blefling  a?  Melchifidekjhc 
 Prieftof  themoft  high  God  blelTed^^^w,  and  the  mini- 
 fters of  the  moft  high  Son  of  God ,  do  bieile  the  people 
 with.  For 
 
 There  is  a  blefling,  which  is  onely  a  praying  for  one  ano- 
 ther, and  a  wilhing  well  to  them.  Thus  To i  fent  Joramhhfi* 
 tobleffe'Ddvidy  2  Sam. 8.10.  Thus  Parents  blelTc  their  chil- 
 dren, and  children  are  taught  to  ask  their  Parent  ;  blefling, 
 and  they  are  better  fed  than  taught,  that  do  it  not,  or  refufe 
 it.  And  thus  blefTe  them  that  cmie  ycu,  pray  for 
 them,  &c. 
 
 This  isgenerall  blefling :  There  are  particulars. 
 
 There  is  a  blefling  ot  another,  which  is  a  foretelling  of 
 bleflings  in  particular  to  come  upon  them,  thus  Jfaac  blefted 
 Jacob  and  Efau^  Gen.27. 28.  and  fo  Jacob  bleffed  the  twelve 
 Patriarks,(7^«49.  this  is  propheticall  blefling. 
 
 There  is  a  blefling  ot  others,  whichisana&uallbeftowing 
 and  conferring  of  the  lame  good  things,  the  other  did  but 
 foretell  or  pray  for,' thu;!'^  24.  jo.  our  Saviour  Chrift  led 
 forth  his  Apoftlesy  as  far  as  Bethany ,  and  he  lift  up  his  hands  and 
 ble/fedthem.     This  is  reall  and  divine  blefling. 
 
 Minifters  pretend  not  tothefe  two  laft  forts  of  bleflings, 
 who  neither  have  viuon  to  foretell,  nor  power  to  confer, 
 blefling,and  for  the  firft,  it  belongeth  no  more  to  them  than 
 others,  not  to  them  peculiarly  as  minifters.  There  is  there- 
 fore a  blefling  of  others,  which  is  a  pronouncing  of  blefling, 
 a  publick  authoritative  blefling,  in  the  name  and  perfon  of 
 Chrift  according  to  the  word,  and  this  is  minifteriall,  the  ' 
 ordinary  and  peculiar  duty  of  the  minifters.  (The  other  the 
 firft  of  them  is  but  private  andcharitative,  the  fecond  pro- 
 
 X  *  pheticall 
 
154  OfBttifdi&iM  and  Ministers  blefsing  the  pople. 
 
 pheticall,  and  the  third  DivineJ  thus  its  laid  in  the  i  oth  0f 
 Dent.  8.  before  alleadged,  the  Lord  (eparated  the  Tribe  of 
 Levi  to  (land  before  him,  and  to  minifter  unto  him,  and  to 
 blefle  in  his  name  un:o  this  day.  And  the  power  and  very 
 form  of  bklliug  is  let  down ,  Numb.  6,2^ton  this  wife,  Aaro  i 
 and  his  Sbas  jh.M  bLffe  the  (fhildren  o/Krae],  faying  unto  them, 
 the  L-:rd  blejfe  the:  a;:dkeepthee,tbe  Lord  make  his  face  to  fh'ne 
 upon  thee  and  be  gr actons  unto  theet  the  Lord  lift  up  his  counte- 
 nance uf/pt  thee  end  give  thee  peace  ^and  they  jhaliput  my  name  up- 
 on the  (  hilar,  n  of  iuviel ,  and  I  will  blejfe  them :  And  thus  Mel- 
 chijedi  k>  leile  i  Abraham  ;  and  thus  alio,  Cnrift  being  a  Pricft 
 alter  i.  e  order  of  Meichijedek^bkffcd  his  Apuftles  5  and  thus 
 the  Minifteis  of  the  Gofpd,  being  Priefts  after  the  order  of 
 Chnfr,  (yea?  at  thefecond  hand, and  inainferiour  manner 
 next  after,  and  in  Chrift,  after  the  order  of  Melchifedekf)  do 
 bkile  the  r  people. 
 
 And  it  there  had  not  been  fomething  in  it,  as  or  accepta- 
 tion to  God,  (o  of  edification  to  the  people,  it  would  not  have 
 been  fo  otren  inculcated  as  before,  nor  fo  emphatically  ipo- 
 ken  of,  as  2  (fhi on,  3  o.  27.  The  Prlefls  arofe  and  bleffed  the  peo- 
 ple,  and  the.  r  vo.'ce  wai  heajd^  and  their  prayer  came  up  to  his  dwel» 
 ling  place  even  unto  Heaven :  Therefore  f  think  people  do  ve- 
 ry ill,  as  againft  good  order  and  example*  d  againft  their 
 own  good  and  benefit,  to  depart  cue  of  the  Church, and  from 
 the  Congregation,  as  toon  as  the  Sermon  is  ended,before  the 
 prayer  tor  a  blcifing  upon  the  word  heard  be  made,  or  before 
 the  word  of  bkfling  upon  the  people  be  pronounced  in 
 prayer.  I  mean  that  dflfaiflory  bklTiag,  of,  bUjfe d  are  they 
 that  hear  the  word  and  keep  it^and  the  grace  of  our  Lordfefm 
 Chrift  be  with  you  alt>  or  fuch  like  :  They  did  nor  fo,  1  Qit%\  6, 
 42.  They  departed  every  man  to  his  houfebut  before  at  the 
 2.  verf  they  received  firrf  the  bkfling  from  David,  If  thou 
 wile  be  a  true  Ifrmdkt  at  lafr,  after  thou  haft  been  wtaftiing 
 with  God  in  hearing  the  word  and  prayer,  let  not  thy  God 
 gfj,  or  hi-  Angel,  except  he  blefle thce5  and  depart  not  thou> 
 tilt  thou  hall:  received  the  bklTtng  alio,  the  dimilTory  bkfling 
 from  the  mouth  of  Gods  M.nifter.  If  otherwise,  it  is  as  if  in 
 thy  Landlords  houfe  thou  fhouldeft  r  (2  up  as  foon  as  Dinner 
 iscnded,and  go  thy  wayes  out  ot  the  gucltCham'jcr  before 
 
 he 
 
Of  B  enedittion  and  Mini  firs  bkfsing  l  hi  people.  155 
 
 he  had  faid  grace  after  meat,  (as  we  (peak)  or  given  thanks 
 to  God  on  thy  behalf  as  othet ,  and  Co  difmiiied  all  vyith  fuch 
 a  blcfll  ig  and  benediction. 
 
 The  people  did  not  eat  till  &*/»#<?/ came ;  becaufe  he  doth 
 blelle  the  Sacrifice,  or  Feaft.  If  that  Were  a  good  rcafon,for 
 the  poples  being  and  (laying  there  at  the  beginning,^  with 
 the  fe'ftjthat  to  cUey  might  partake  ot  the  bleffirig,whkb  was 
 craved  ot  God  ,  by  the  Prophet  Samuel:  Then  there  is  as 
 much  reafoii  tor  ourpeoples  being,  $c  Itaying  in  the  Church, 
 uiiCiU  the  end  otall  (ervice  Divine,  and  with  the  lalt ,  that  fo 
 they  may  thare  aifo  in  the  blefling,  which  is  pronounced 
 from  God  upon  them, by  the  Minilrer  whotoever.  So  may 
 I  likewise  blame  fuch  Minifters,aslhut  up  all  the  Sabbath- 
 dayes  work  and  duty  with  a  prayer  making,  and  a  Pfalm 
 iinging,&  purpoCly  avoid  the  blcifing-pronouncing  (though 
 I  acknowledge  there  be  Pfalmsalfo  of  ble fling  and  benedi- 
 ction, as  I  mentioned  but  even  now.)  I  will  not  ufe  the  Ar- 
 gument here  (though  it  begood,)uhatM^/?;/}^bleffing 
 Abraham,  gave  him  (ome  tight  in  Abrahams  Ty thing  :This 
 I  will  fay, to  what  purpofe  are  all  thofe  various,  and  many 
 forms  of  bieflings  and  benedictions  penned,  and  endited  by 
 the  Holy  Spirit,  but  tor  us, and  our  ute,  to  tpeak  them,  and 
 pronounce  them  (i.e.)  to  pray  them,  and  crave  them  for  our 
 people  at  the  end  of  o.ir  Setmo  v  and  iuch  like  exercifes,and 
 to  mike  them  fometimes  one  of  them ,  and  Cometime^  ano- 
 ther ot  them,  as  our  Holy  tare-well,  or  minilterial  diimiflion, 
 or  benediction  rather.  Thote  forms  are  to  befeen,  in>  and 
 may  be  learned  our  of  Nxm.6.2^,&cc.Romj  5.1 3. and  16.25. 
 Att.i.o.12.  iOr.16,25,  2C?r.i2.l4.  lThcf,5,2l.2Tkef,2m 
 1  <5.and  17.  Heb.13.  ao.  1  Pet.  5. 10.  Jnde2^.  And  do  hope 
 that  by  reafon,d°c- 
 
 I  will  add  one  way  of  blefling  more,  which  I  dare  call  m?- 
 niftenal  and  facerdotal,.pcculiarly  belonging  to  the  Mini- 
 tiers  of  the  Ciolpel,  and  that  is,  the  confecraring  and  fepa- 
 rating, and  faiiitityingofbreadaud  wine  to  a  Sacramental 
 utc  by  the  word  and  prayers  and  other  Sacramental  actions 
 carried  cm  according  to  the  inftuution  of  Chrift  :Thus  our 
 Swiout  Chr  ft  bieiled,.^/*^  14.22.  and  thus  the  Apoftle 
 faith,  the  Cud  oj  blejfmg,  which  we  bleffed^  §£C.  I  Ccr.l  o.1 6,  and 
 thus  alto  we  bk  tie  the  ta  me.  To 
 
1^6  of  Itntditt'ton  and  Minister  t  blefsing  thefecfle. 
 
 To  (hut  up  this :  weblerTeour  people;yea,we  arc  ready  to 
 bldle  yon  alfo  Sir>and  thofe  thac  perfecute  us,ble(Te  1  fay , and 
 not  curie,  and  that  not  onely  publikely  from  Mount  Gerifmy 
 when  we  are  over  you  in  the  Pulpit  ;  but  when  we  go  by  you, 
 we  (hall  fay,  the  blejfing  of  the  Lord  be  upon  yottywe  bleffeyou  m 
 the  name  of  the  Lord^  Plal.  129-8.  and  do  hope  that  by  reaion 
 of  this  our  minilterial  bleffing  of  you,and  our  people ,  we  (hall 
 have  our  Tythcs  the  more  willingly  paid  us,  without  any 
 forcing  and  fuing  of  them,  as  with  a  good  confeience  we 
 may ;  whatfoever  you  fuggeft  to  the  contrary. 
 
 And  fo  I  have  done  with  the  fpecial  matters  of  knowledge 
 and  information  for  you  about' the  maintenance  of  Mini- 
 fters ;  as  for  that  you  add,  (in  your  Quaere)  it  is  but  your  fin* 
 gular  manner  of  (launder,  and  calumniation  of  me,  by  which 
 (moft  an  end)  you  maintain  your  felf  and  your  Tenets :  of 
 mc  (I  fay)  and  my  people  too)  for  you  write  of  my  forcing 
 maintenance  from  thole  that  are  not  willing  to  pay  it,  it  go- 
 ing againft  tbeir  conlcience ,  and  fuing  them  at  the  Law  to 
 recover  them, (words  worthy  to  be  twice  written  out  by  me, 
 or  rather  not  to  be  once  named  amongfl  Chriftians ,  as 
 which  are  intended  by  you,to  make  breaches  and  diffentions 
 'c  wixt  minifters  and  their  people.)  I  (hall  fir  ft  vindicate  my 
 people. 
 
 I  hear  no  fuch  matter  (but  from  you)  that  they  are  not 
 willing  to  pay  ;  Yea,  as  Sz.Paul  once  boafted  of  the  Qonn- 
 thians  their  readineffe  and  forwardnclte  in  the  getting  up 
 their  Colle6tion,forthe  Saints  in  Hierufalem  ,  and  prelTed 
 their  example  upon  the  Macedonians  to  haften  up  them ;  fo  I 
 do  joy  in  my  people  their  willingnefle  and  cheerfulnelfe  in 
 the  paying  of  their  tenth  unto  their  mimfter;  and  I  do  urge 
 their  Precedent  unto  you,  to  quicken  you  up,  to  do  the  like  to 
 your  minifter:  I  rather  fufpett,  you  are  not  willing  fome  of 
 them  (hould  be  willing  to  pay  me ;  and  (as  the  Apoftle  in  an- 
 other cafe)  I  fear,  lealt  by  fome  means,  as  the  Serpent  be- 
 guiled Eve  through  his  fubtilty ,  fo  fome  of  their  mindes, 
 fome,  or  other,  Eve*sy  (for  you  are  a  creeper  into  houfes,  and 
 a  leader-captive  of  filly  5  women)  have  been,  &:  are  corrupted 
 by  you  from  the  fimplicicy,  and  willingneffe  that  was ,  and 
 fhould  be  in  them,  through  your  hiffings  $c  inftnuations,  and 
 
 fo 
 
People may ,  and  ought  to  be  willing  to  fay  Tythes.  1 5  7 
 
 fothcn  it's  more  your  fault  then  it  is  theirs,  as  the  other  was 
 more  the  Serpents  fin,  than  Eves,  And  I  fay  no  more  unto 
 you,  but  this :  be  wife  as  the  Serpent,  but  wkhall  be  harme- 
 Idle  as  the  Dove. 
 
 But  for  the  moft  pait  of  my  people  ,  I  bear  them  record, 
 they  are  willing  to  pay  their  Dues :  whether  in  pretence  ,  or 
 in  truthr.  Tythcsare  paid  (at  leaft)  the  great  ones,and  there- 
 in I  do  rejoyce,  and  will  rejoyce  for  their  willingneftb. 
 
 And  why  fhould  they  not  be  willing  ?  I  willingly  fowe  un- 
 to them  fpiritual  things  is  it  fuch  a  great  thing,  if  I  (hall  reap 
 their  carnal  things  ?  they  may  be  willing  to  fo  good  an  ex- 
 change, the  eternal  good  of  their  Souls,  if  they  value  ic ,  as  I 
 know  fome  of  them  do>  for  their  bodily  and  temporall 
 goods. 
 
 Yea,  and  therefore  more  willing  to  pay  their  Tythes  to 
 Ministers  for  their  maintenance,  who  preach  to  them  the 
 glad  tidings  of  fal  vat  ion,  and  do  amongft  them  the  good. 
 deeds  of  Charity  (befides  other  Legal  Right  to  them,  and 
 perfonal  Merit  in  themfelves)  than  to  be  forced  to  pay  the 
 fame  untoTythe-publicanes  and  Tol-gatherers ,  for  other 
 purpofes  and  projects,  they  know  not  what ;  or  to  be  raifed 
 by  their  Landlords,to  to  much  more  Rent  annual ,  as  they 
 come  to,  and  themfelves,  the  people  I  mean ,  ne'r  a  whit  the 
 better,  cither  in  Soul,  or  body  for  it. 
 Again,people  may  be  very  well  willing  to  pay  their  Tythes, 
 feeing  therein  nothing  is  taken  from  them,bnt  it  is  given  of 
 God,and  allowed  from  other  to  nodamage,or  difad vantage 
 of  theirs ,  but  onely  of  fome  work  and  labour  ,  in  liew  of 
 which,  they  have  as  much*  and  more  of  their  Minifters :  the  » 
 Husband -man  plowcs,and  then^armer  fowes,£#r  Godglveth 
 the  increafe ;  out  of  which,he  refervetfrthe  tenth  as  his  fort -on 
 holytohimfelf,  and  to  his  more  immediate  fervants  the  Mi- 
 niftei  s,  which  is  not  difpofed  by  God  to  the  Landlord,nor  by 
 the  Landlord  rented  to  the  Tenant:  fo  that  howfoever  fome 
 might  be  unwilling  to  pay  the  Minifter  out  of  their  own,  yet 
 (I  fuppofe)  all  are  willing,  that  God  and  their  Landlord  (hall 
 pay  the  Minifter,  and  themfelves  onely  as  both  their  Subfti- 
 tutes  and  Affignes,  to  fee,  that  the  Minifter  be  paid  his  dues 
 ouc  of  goods  referved,  portion ,  and  the  Landlords  abated 
 Rent.  Laft- 
 
1 5  8  Paying  Tithe  not  Againft  confcience  ,  rightly  informed. 
 
 Laftly,they  may  be  wiling  to  it  as  the  far  eafier  way,and 
 faving them  much  trouble:  foitis>to  leave  m  the  field  the 
 tenth  theafe  •  but  to  get  up  the  tenth  (hilling  compoficion ,  or 
 any  Money-contribution,  how  hardly,  and  with  what  a  do 
 it  is  done,  (witnefTe,  but  our  ordinary  Kates  and  Taxcs,how 
 many  comings  are  there  for  them*  and  what  threacning  of 
 fending  Troups,c>OMony  comes  out  of  the  peoples  purfes, 
 like  bloud  out  of  their  Liver- vein :  one  of  the  rcafons  ofMini- 
 ftcrs  unwillingnelle,  to  caft  themWves  upon  peoples  Bcncvo- 
 lcnces,now  in  this  cold  climate  of  our  Church,  where,  (if  any 
 where  elfe)  charity,  according  to  our  Saviouts  prediction,  is 
 waxen  chill?  and  the  more,  becanfe  there  are  fluttering  a- 
 mongit  us, feme ravenous Harpies and  Birds,  that,  initead of 
 the  Galathians  willingncfle  to  have  plucked  out  their  own 
 eyes,  and  to  have  given  them  to  Paul  their  Minifter,do  ftirre 
 up  the  people ,  and  beftirre  thcmfelves  to  pick,  and  peck  out 
 the  eyes  ol  the  Minifter,  and  to  give  them  to  their  people,  and 
 fo  to  make  blind e  guides,  to  lead  the  blinde ,  that  both  may 
 fail  into  the  Ditch,  Mimfter  and  people,  both  may  be  rui- 
 nated. 
 
 But  that's  not  all  that  you  fay  (people  are  not  willing  to 
 pay  us  minifters;  our  maintenance,)  but  (that  itgoeth  againft 
 their  conferences)  as  in  the  firft,you  have  belyed  &c  befhrew'd 
 their  hearts,  where  the  will  isy  and  I  have  (hewed  you>  that 
 my  people  are  willing  to  pay  the  due  maintenance,  and  that 
 upon  good  rcafons  to  themfelves  may  be  fo  willing :  fo  in  this 
 fecond,  you  cloud  and  corrupt  their  underftanding> ,  where 
 the  confcience  is  featcd  ;  and  I  (hall  likewife  tell  you,that  my 
 people  are  confeicntious  In  jgying  ol  the  due  maintenance, 
 and  that  upon  juft  caufe  ancf^ood  ground*,  they  may  be  fo 
 confeientious. 
 
 For  I  have  at  times  preached  of  this  point  of  miniftcrs 
 maintenancc,and  that  by  the  Tythcs,or  tenth  of  the  increafe 
 (as  here  I  have  difcourled  of  the  fame  to  you)  and  have  ac- 
 quainted them,  that  they  are  challenged  oy  God  himfclf  for 
 a  portion  holy  to  hi'mfclf ;  that  from  time  to  time  he  hath 
 appointed  and  afligned  them  over  unto  his  minifters ,  that 
 by  a  pofitive  Law  and  Command  he  (etled  them  upon  fuch ; 
 that  the  pious  Patriarcks,  Abraham  and  Jacob  paid  Tythes  of 
 
 all 
 
Paying  Tytbe not  against  confcitme  rightly  informed.    \    159 
 
 all  to  the  Priefts  j  that  in  the  Gofpel  they  are  approved  and 
 ordained  by  (Thrift ;  intimated  and  exhorted  to  by  the  Apo- 
 ftle :  befides  the  common  light  of  nature  and  reafonvthe  true 
 grounds  of  piety  and  religion,  the  donations  and  dedications 
 of  them  unto  the  Church?  by  devout  and  godly  Patrons  and 
 Benefactours, a  particular  abatement  of  fomucb,asTythcs 
 come  to,  by  Landlords  unto  the  Tenants  out  of  their  Rents, 
 &  a  ratification  of  thefe  by  the  national  laws  &:  Acts  of  Par- 
 liamenreftabiifhed,  (wherein  alfo  there  was  the  confent  of 
 the  people  of  this  Land  joy ned,  and  included  in  their  repre- 
 fentauves : )  with  all  which,and  fundry  more  evidences,  my 
 people  are  fo  enlightned  and  confirmed  in  the  due  of  this 
 maintenance,  and  in  the  duty  of  their  performance  of  it,  that 
 they  give  an  annual  Testimony  of  good  confciencc,  (as  alio 
 of  their  good  will,)  in  fetting  out  the  tenth  unto  me  with 
 quietnelle,and  in  accepting  of  the  nine  parts  with  thankful- 
 nefTe  unto  God,riot withftanding  all  your  fcrupulous  injections 
 and  envious,  but  erroneous,  fuggeftions  you  have  promp:ed, 
 or  rather  tempted  them  with :  Wilt  thou  not  ceafe  to  pervert  the 
 right  wayes  of  the  Lord,  and  of  this  Land  ?  for  it's  eaii:  to  per- 
 ceive that  you  have  been  tampering  with  tome  of  their  con- 
 fciences,  and  troubling  the  peace  of  them,  or  otherwife  how 
 could  you  peremptorily  affirm ,  and  write  to  me,  that  my 
 maintenance  from  them  wasagainft  their  will  Sc  conlcience? 
 I  believe  rather  it  goeth  againft  your  confciencc  than  theirs ; 
 and  if  they  the  falfe  Kyo[\\csymea faring  themfehes  by  them* 
 felvesy  and  comparing  themfehes  among  ft  themfehes,  are  not  wife 
 as  the  Apoftle  faith,  2,  Cor.  10. 12,  what  are  you,  who  mca- 
 fure  all  other  felfers  and  their  confciencc^ ,  by  your  felf  and 
 your  conference,  and  compare  all  other  felfes,  and  their  con- 
 sciences with  your  felf  and  your,  conference  ? 
 
 But  conlcience  is  now  adayes  aniongft  fome  ,  made  a 
 Hackney  to  carry  on  any  a&ion ,  or  defigne,  though  foul 
 and  unjuft  ,  (eat  of  things  facrificed  to  Idols ,  maktr.g  no  que  ft  ton 
 for  confciencc  fake,)  fo  is  it  made  by  others  a  fcare-crow  to 
 fright  and  drive  away  from  fome  works  and  duties ,  though 
 fair  and  righteous ,  ( keep  back  part  of,  or  the  whole  tenth 
 part  of  the  increafe,making  aqucftionlor  confcicnce  fake.) 
 
 What  a  frivolous,  and  frothy  man  are  you  at  a  Letter,  or 
 a  Quarre,  to  flap  a  Minifler  in  the  face,  that  his  maintenance 
 
 Y  cocth 
 
1 60         A  iifcomfe  ef^onfcience^hat  Ag&inU  itpbat  noh 
 
 goeth  againft  his  peoples  conferences  h  and  never  at  all  to 
 clap  him  on  the  back ,  with  Come  Writ,  or  word  againft  it  .* 
 fome  Law  ol  God ^  or  the  Land  againft  it :  fome  light  of  na- 
 ture^- Grace  againft  it :  fome  example  of  Apoftle*  fome 
 grounds  of  reafon,  fome  Analogy  of  faith,  fome  fomething 
 as^good  as  nothing  againft  it  ?  and  yet  it  againft  confeience  ? 
 ■  it  may  (perhaps)  go  againft  an  Italian  popifh-Jefuited- 
 dipper-dipt-rebaptiled  confeience  ^  (as,  who  get  more  by 
 dieir  unbounded  &c  illimited  allowances,  than  we  do  by  our 
 fetled  and  determined  maintenance)  but  it  goeth  not  againft 
 any 'Engl'fi  Pcoteftant  Chriftian  Chriftened,baptifed  ,and 
 purified  confeience.    For*  I  pray,  Sir,  what  is  confeience  ? 
 
 It  is  called  confeience,  for  that  it  is  joyned  with  Science, 
 and  exercifeth  its  Offices  by  principles  of  knowledge  im- 
 printed in  the  underftanding;  prelfe,becaufe  of  a  joynt- 
 feience  and  knowledge  ?  wherein  fome  other  Communicate 
 with  us,  as  God  and  our  ielyes  :  (I  hope,  you  are  not  offend- 
 ed at  confeience ,  becaule  of  Science  in  it,  which  is  alfo  hu- 
 mane j  a  thing,you  have  ftiewed  the  dif  affe&ion  to,humane 
 Science  and  Art.) 
 
 Is  there  now  any  thing  in  our  maintenance  by  Tythes, 
 that  doth  crofTe  the  common  principles  of  knowledge ,  or 
 rcafon  imprinted  in  mans  underftanding,  or  may  hinder  the 
 Communication  of  knowledge?  'twixt  God  and  us  ?  if  there 
 be,  (hew  it ;  if  not,  then  there  is  nothing  in  our  maintenance , 
 that  goeth  fo  much  as  againft  the  very  name  of  confeience,, 
 Nor  is  there  any  thing  in  it, that  may  be  againft  the  A£ts ,  or 
 Offices  of  confeience. 
 
 The  firft  Office  of  confeience  is  to  be  a  witnefle,  and  fo 
 the  firft  A£t  is  to  teftifie  of  a  thing  done,  or  not  done,  good, 
 or  bad,  inward, or  outward  :fo  confeience  tells  every  one, 
 whether  he  hath  paid  his  Ty thes,  or  whether  he  hath  not , 
 but  this  is  not  to  the  bufinefTe. 
 
 The  f  ccond  Office  of  confeience  is  to  be  a  Judge,  and  fo 
 the  fecond  A6k  is  to  determine,  whether  things  are  to  be 
 done,pr  no,and  fo  whether  they  be  well  done,or  to  be  omit- 
 ted as  ill  done.  Now  here ,  whether  you  will,  or  no ,  I  (hall 
 acquaint  you  with  that,  which  the  Divines  ot  the  Univerfi- 
 :ics  call ,  the  practical  Syllogifme,  or  difcourfe  of  confeience, 
 
 and 
 
Adifcsurfe ofconftitme^  what  againft it%  what m.  i$i 
 
 and  it  may  be  of  very  good  ufe  here*  as  whereby  we  (hall  fee 
 how  confcience  workech,and  argueth  for,  or  againft  any 
 thing ;  and  how  any  thing  goeth  along  with ,  or  agaiuft  con- 
 fidence. 
 
 When  a  man,  or  woman  is  tempted  to  evil,  or  incited  to 
 omit  the  one, and  to  perform  the  other,  the  minde  hath 
 this  diCcourfe  with  it  lelf ,  whether  it  be  Co  to  be  performed, 
 or  not ;  fo  to  be  omitted,  or  not. 
 
 Firft  the  fynteriks,  or  principle  natural,  imprinted  in  ail 
 Souls,  is  this,  all  wrongfull  and  injurious  things,  botnto  God 
 and  man,  are  evil>  and  not  to  be  done :  this  makes  the  major 
 or  firft  proportion. 
 
 Secondly,  the  dictate  of  reafon  aff umes  the  minor,  or  fe- 
 cond  proportion ;  but  the  refuting,  or  detaining  of  the  main- 
 tenance of  the  Minifter,  (this  were  enough,  according  to 
 your  Quaere ,  but  I  add)  by  Tythes,  is  a  thing  wrongfull  and 
 injurious  to  (Sod  and  man,  (as  I  have  all  this  while  (hewed.) 
 Therefore  it  is  evil  and  not  to  be  done,  (for  fo  thirdly  con- 
 fcicnce  infers  the  conclufion,  and  gives  judgement  upon  the 
 thing,  thatjt  is  evil,  and  not  to  be  done. 
 
 So  likewife  Ithis  practical  fyllogifme  ,  and  argument  of 
 confcience  concludes  the  other  way ,  out  of  the  former  pre- 
 mifes. 
 
 That,  which  is  juft,  and  equal,  and  honett,  and  hath  no- 
 thing in  Scripture  againft  it,  but  rather  the  word  and  com* 
 mand  of  Chrift,  andjexamples  of  the  Saints  for  it ,  that  is  to 
 be,  and  ought  to  be  dose,  andperformed  :  that's  the  natural 
 principle. 
 
 But  the  maintenance  of  Minifters  by  Tythes,  is  juft,  equal, 
 and  honeft,  and  hath  nothing  in  Scripture  againft  it,  but  ra- 
 ther the  word  of  Chrift ,  and  example  of  the  Saints  for  it : 
 this  right  reafon  aflumeth  as  it  hath  been  (hewed.  There- 
 fore the  maintenance  of  Minifters  by  Tythes,  is,  and  ought 
 to  be  done,  and  performed.  This  the  very  confcience  con- 
 cluded and  judgeth. 
 
 Thus  you  lee,  you  are  wide,  and  out  of  the  way,  w:ien  you 
 fay ,  our  maintenance  goeth  againft  confcience  j  nay ,  ra- 
 ther confcience  goeth  againft  the  injuft  defrauding  us  of  the 
 Came,  and  the  denial  of  it  to  us*  Judging  it,  and  concluding 
 
j  62        A  dtfeourfe  of  confeience,  what  again  fi  it,  what  not. 
 
 it  evil,  adding  thereto  alfo  a  fee  ret  A£t  and  voyce  ot  inhibi- 
 tion ,  or  oppofition  (do  it  not)  (as  in  Reuben,  flay  him  nor, 
 his  brother  Pfiph,)  and  alfo,  if  he  do  it,  another  voyce ,  or 
 Aft:  of  tcmurmuration  at  it,  or  accufation  of  the  fame,  we  do 
 not  well,  ^.27.31. 2  Kings  7.9.  So  alfo  confeience  goeth 
 for  the  juft  payment,  and  honeft  giving  us  our  maintenance, 
 judging  and  concluding  it  good ,  adding  thereto  alio  a  fecrec 
 Aft,  or  voyce  of  inftigation*  or  provocation,  (doit)  (as  in 
 Pilate,  Chrilt  the  party  accufed  before  him.)  /  finde  no  fault 
 in  him,  1 willjeleafe  him.  For  he  knew  that  for  envy  they  had  de- 
 liveredh'im  ;  as  alfo,  if  hedo  it,  another  Aft, or  voyce  of  ex- 
 cising, or  approbation :  as  the  fame  mans  fpeech,w6**  /  have 
 written,  I  have  written,  (\.e):  I  have  done  Well. 
 
 Now  therefore  (to  end  this  difcourfe  of  confeience:)  when 
 the  rightfull  payment  of  our  maintenance  thus  fuggefted> 
 and  in  this  manner  concluded  ior,  by  confeience,  is  omitted 
 and  withheld  from  us*  That  (I  am  lure)  may  be  called  a 
 fin  againft  confeience :Or  when  the  wrongful!  detaining  of 
 our  maintenance  thus  difdaimed  by  confeience,  and  in  this 
 manner  concluded  againft  by  it,  is  performed  and  pra&ifeds 
 Thar  (I  am  as  lure)  may  be  called  a  fin  againft  confeience: 
 But  how  the  maintenance  of  us  Minilters  goeth  againft  the 
 confeience  of  any  people,  is  left  now  unto  you,  to  provide  a 
 Syllogifme,or  Argument  for,  to  prove  ic  I  have  thus  vindi- 
 cated my  people. 
 
 I  now  come  to  defend  my  felf  from  fome  force,or  violence 
 yjou  would  bring  wpon  me.  For  fo  you  charge  me  for  frrcing. 
 of  maintenance  from  them. 
 
 What  forcing  do  your  mean ;  Behold  here  I  ant,  witneffe  a- 
 gpinfl  me  before  the  Lord  and  his  people  ,  whofe  Oxe  have  I  taken  * 
 or  whofe  Affe  have  I  taken  j»  or  whom  have  1  defrauded  i  rvhom 
 have  I  oppreffedi  or  of :  whofe  hands  have  I  received  any  bribe  to 
 blindejnine  eyes  therewith  t  and  I  will  refiore :  li  you,  or  my  peo- 
 ple will  fpeak  the  truth,  they  muff, as  the  people  there  do  of 
 Samue/,[a.y  ,  Thou  hadfi  not  defrauded  ut,  nor  opprejfed  j  you 
 know  that  the  Princes  of  the  Gentiles  exercife  dominion  ever 
 them,  and  they  that  are  great  exercife  Authority  over  them:  but  it 
 i-;  not  fo  with  us>  who  are  but  your  Minifters,  and  your  fer- 
 vams,  at  Matbtzoa  f.  and  pra&ile  no  other  force,or  violence, 
 
 than 
 
Mini  ft  en  not  covetous  >  nor  ufe force  in  claiming  their  Tythes,     163 
 
 than  the  Kingdom  of  God  fufferethjand  whereby  we  may 
 take  it>  the  which  alfo  we  call  upon  our  people  to  pra^tife 
 like  wife,  and  your  {elf  alfo  is  (I  hope,)  a  man  of  force  and 
 violence  this  way :  You  do  not  mean, do  you,  that  our  de- 
 manding of  our  Dues,claiming  our  Tythes,  maintaining  our 
 maintenance,  is  a  forcing  of  it,  or  them  ?  Nay,  is  an  orderly 
 fecking  of,  a  moderate  iuing  at  Law  (but  in  love)  for  our 
 Dues  and  Rights, where  they  cannot  be  had  in  love  •  (with- 
 out Law)  and  do  you  call ,  and  mean  this  to  be  a  for- 
 cing of  maintenance  ?  fo  indeedyou  feem  to  joyn  them  to- 
 gether, forcing  and  fuing  at  the  Law,  and  to  make  the 
 later  word,.to  be  the  Interpreter  of  the  former  (wherein,  fee 
 ftill^how  you  have  no  luck  to  good  order  and  Method  :  for 
 forcing  is  not  before  fuing ,  but  comes  after  the  Suite  ended, 
 then  force  executeth.) 
 
 But  in  the  mean  time  you  had  need  get  a  better  intcrperter 
 of  your  words  and  meaning  than  your  felf ;  for  by  your 
 expounding  you  fpoil  all,  and  make  both  words  and  things 
 worfe,  and  you  force  the  words,  and  ofTer  violence  to  your 
 meanmg ;  For  thus  you  make  the  whole  Law  of  the  Land  to 
 be  a  Law  of  force  and  violence ;  and  all  the  Lawyers  to  be 
 minifters  ol  force  and  violence  :  Then  if  you  fue  your  deb- 
 tor at  the  Law  upon  a  due  Bond ,.  you  are  a  violent  manor 
 a  man  of  force;  or  if  your  Landlord  fue  you  for  Rents  un- 
 paid, hefhallbe  with  you  a  man  of  force  and  violence.  Wilt 
 not  thou  pojfejfe  what  Chemofbthy  godgiveth  tbeetopojfejfey  (o. 
 Jephthah  anfwered  the  King  of  Ammon,  So  whatf oe ver  the  Jndges  1 1 , 
 Lord  our  God  fhall  give  us  to  maintain  our  felves  with,  that  24, 
 may  we  maintain  and  polTeffe,  and  that  (if  not  otherwife 
 maintainable)  by  fuing  at  the  Law  for  it.  May  others  in  ju- 
 rioufly  detain  from  us  our  Rights,  and  may  not  we  minifters 
 peaceably  maintain  them  ?  Surely  the  force  is  on  their  fide, 
 who  fore ibly  detain  them, -not  on  our  fide,  who  are  forced  to 
 file  tor  them  at  Law?  when  in  love  we  cannot  obtain  them. 
 I  know  when  we  do  fo,  you  cenfure  us  for  covetous  and  con- 
 tentious, and  the  one  is  as  true  as  the  other.  They  are  cove- 
 tous, who  both  excefllveiy  love  their  own,  their  nine  parts* 
 and  alfo  inordinately  defire  other  mens  goods,the  tenth  part: 
 And  who  I  pray  are  thefe,the  people,or  the  minifter  /  whe- 
 
 Y  5  the?_ 
 
i  64         Minifters  not  contentious  in  chiming  their  Tphes. 
 
 ther  I  am,  or  thott  art  the  man  ?  for  we  defire  no  further  than 
 our  own  tenth,  and  that  in  an  indifferent  and  moderate  way  „ 
 wiftiing  and  defiring  the  bleflings  and  benedi&ion  of  God  to 
 be  and  reft  upon  the  remainder  in  our  peoples  hands. 
 
 i  £V.il.l  6.  And  if  any  manfeem  to  be  contentions^  we  have 
 no  fttch  ctiftome,  neither  the  Churches  of  Gody  nor  the  minifters 
 of  the  Churches;  for  they  are  not  all*  contentious ,  or  con- 
 tentious at  all,who  not  otherwife  able  to  defend  their  due  by 
 their  own  power,  contend  for  the  fame  by  the  ftrength  of 
 the  Law,  and  there  feek  and  Cue  for  remedy  (though  tome- 
 times  the  remedy  be  as  bad  as  the  malady)  in  calm  and  quiec 
 temper  of  their  mind  and  affe£tions.  But  they  are  contenti- 
 ous, who  being  nnfatisfied  in  their  dues,  and  unfatiable  in 
 their  demands,  areprone.toquarrellandftrive,  and  where 
 any  thing  of  the  former  are  wanting  to  them,  or  wrung  from 
 them,  do  not  ouely  fue  for  it>  but  purfue  it ;  as  other  diffe- 
 rences 'twixt  them  and  others,  with  much  eagernefte  yea 
 bitternefte  of  fpirit,  as  that  they  aim  at  their  own  revenge, 
 and  anothers  dammage,  and  are  unwilling  to  have  matters 
 of  difference  ended,  and  fuits  of  Law  (topped  upon  fair  and 
 equal  terms.  Andnowfhewme  the  man  and  minfter>  who 
 is  thus  contentious. 
 
 I  believe  if  there  be  fuch  an  one  to  be  Ihewed,  you  will 
 find  him  out. 
 
 But  in  the  mean  time  I  tell  you,  you  are  much  m/ftaken  in 
 the  minifter  you  feem  toinftance  in,  whom  dwelling  nigh 
 unto,as  you  do,you  might  have  informed  your  felf  better  of; 
 (unlefTe  it  be  your  fafliion  to  ftrike  him  al waves  who  (lands 
 next  you,  as  your  Coufin  Will,  was  wont  to  do)  I  know  the 
 man  and  minifter  better  than  your  felf  doth,  and  can  allure 
 that  he  never  had  anytriallat  the  Bar  for  Tithes  with  any 
 of  his  people,  for  thefe  thirty  fix  years,  never  fince  he 
 came  amongft  them,  and  yet  hath  had  many  wrongs  and 
 injuries  done  of  fome :  That  he  never  had  any  warrant 
 from  a  Juftice  of  peace  for  any,  but  onelyonce,  and  that 
 was  when  fome  would  fet  out  the  eleventh,and  not  the  tenth% 
 and  he  then  (fayed  the  bufinelle  to  his  own  lofte,  and  not  any 
 of  theirs:  That  he  never  (ued  at  the  Law  any,  butonely 
 «nce,  when  there  was  a  Combination 'twixt  three,  or  four 
 
 to 
 
Minifters  may  lawfully  [ue for  Tythes  9when  denied.         lej 
 
 to  leave  none  of  their  Corn  in  the  field  for  Tyche :  and  then 
 alfo  at  their  firft  moron*  when  things  were  drawn  up  ready 
 for  Tryal>  he  took  but  the  Angle  valuations  of  their  Corn, 
 Tenth,  or  Ty  the,  when  he  could  eafily  have  recovered  Tre- 
 ble damages;  and  befides  there  are  at  this  time  divers  be- 
 hindc  in  other  Tythes  for  6. and  7  .and  more  years,which  he 
 waiteth  for  in  peace  and  patience :  /  k^ewfuch  a  man ;  of  fitch 
 a  one  will  I  glor'ie ,  yet  of  my  Jelf  I  wiA  not  glor'ie  ^  or  if  I  fhouk! , 
 yen  have  compelled  me ,  and  enforced  me  ,.  for  I  ought  to  have 
 been  commended  of  you  •,  for  in  this  thing  (of  taking  my  Rights 
 in  a  quiet,  and  realonable  way,  without  any  force ,  or  Suites 
 of  Latt  ,fot  fo  many  years,)  I  am  not  inferiour  to,  or  behinde 
 the  chiefeft  Mtlli^ers>  though  I  be  nothing ,  and  my  people 
 fome  m  ,hem,have  openly  atteftedasmuch,  i  £V.  p.  3. 
 But  yet  my  anfwer  to  them  that  do  examine  mey  (as  you  here  do 
 by  your  Quaeres)  is  this  \  have  we  not  power  to  eat  and  to  drinl^  of 
 the  Table -,  who  ferve  at  the  Table  ?  have  we  not  power  to  tue 
 *S  ;mr  meat  and  drink,  as  well  as  other  perfons,  and  people 
 0lftC  Lord  and  your  felf  ?  or  I  onely  ,and  a  Minifter,  have 
 wc  rot  power  to  forbear  working,  and  to  live  of  our  allow- 
 ance ?  ^  a^  other  *°rcs  °* men » an^  political^ perfons,  may, 
 and  ^°>in  a  g°°d,and  orderly  way  Cue  to  obtain  and  prcferve 
 t0  aiemfelves  ,and  their  fucceffbrs,  the  due  &:  rights  of  their 
 ?.vlannonrs,and  Inheritances,  and  do,and  may  vindicate  their 
 private  Lots, and  portions,  by  a  fair, and  juftcourie  of  Law; 
 why  may  not  we,  and  all  Ecclefiaftical  perfons,  living  under 
 the  Government  of  the  Magiftrates  and  the  La  ws,enjoy  the 
 fame  benefit,  and  have  relief  at  the  Law,  in  the  like  cafes? 
 when  as  there  i;  a  withholding  ol  their  portions  and  main- 
 tenance from  them,  by  force  and  violence  ?  if  there  be  fome, 
 as  your  felf ,  who  think  themfelves  in  conf cience  bound  not 
 to  pay  us  our  Dues,  we  may  better  think  our  (elves  bound  in 
 conlcience  to  defend  out  felves  and  our  Rights,  though  by  a 
 Suite  at  Law,againlt  fuch  as  would  break  in  upon  us,and  rob 
 us  of  our  Tythes,  (and  not  us  onely, but  God  alfo, and  his 
 Church)  eipecially,  feeing  they  are  committed  unto  Mini- 
 fters in  truft,  (and  that  under  an  engagement,  no  lelle  than 
 an  Oath)  to  maintain  them,  as  much  as  is  in  our  power,  at 
 the  publick  flock  and  common  Treafury  of  the  Church  for 
 
 the 
 
1 66       Suing  for  Rights  And  Tphes  mrr  Anted  by  the  word. 
 
 the  fervice  and  fervants  of  God ,  and  chat  not  for  our  felvcs 
 onely  living,  but  for  pofterity  following. 
 
 But  I  know  you  look  for  foreword, or  warrant  out  of  the 
 Scripture,for  this  forcing  and  fuing  at  the  Law,  for  your  fpi- 
 rit  is ,  I  fupeft ,  fomewhat  Anabaptifed,fince  your  dipping, 
 and  is  not  onely  Anti-minifterial,  and  Anti-decimal,  but 
 Anti-magiltratical,  and  Anti-nomian.  You  fee  nomore,, 
 than  thofe  other  your  Anceftours,  for  this  Office  of  a  Magi- 
 ftrate,or  the  A8s  of  judicature,  or  the  feats  of  Juftice,  and 
 Suits  of  Law. 
 
 In  the  18.  of  Math.ij.  there  is  Chrifts  Warrant  for  it5at 
 the  1 5  th.  verf.  if  thy  brother  jhalt trejpajfe  aga'wfi  thee  ig*  *ndtell 
 him  his  fault  betwixt  thee  andhim  alone^if  he  {had  hear  thcey  thou 
 haft  gained,  thy  brother  ;  if  he  mil  not  hear  thee,  theft  takg  Wifh  thee 
 one,  or  two  witneffes,  if  he  jhallneglett  to  hear  them ,  tell  it  to  the 
 Church :  So  alio  tell  it  po  the  Common- wealth,or  Magiftra- 
 cy,  make  your  complaint,  put  in  your  bill,  Commence  a  Smr, 
 and  fue  for  redrefle  at  the  Law,  and  at  their  power,  in  £  *? 
 Courts  of  Judicature,  whether  Ecclefiaftical,  or  Political J  &> 
 St.  Paul  very  fully ,  and  exprefly  declareth,  and  warrant-th, 
 the  power  of  the  Magistrate,  according  to  the  Law,  to  re- 
 R»mti  3 .      ward  good,  and  to  puntfh  evil  action 5 ,  commanding  e^ery 
 Soul  to  be  fubjed  thereunto,  Sc  that  for  contcience  fake,  and 
 foinferreth,^^r/".7.  Render  therefore  to  all  their  dues ,  Tribute  f* 
 whom\Tribute,  Cuftome  to  whom  Cuftome ,  (and  by  the  like  pro-? 
 portion  Tythes  towhomTytl.es)  feing  alio  we  have  Cu- 
 ftome for  them,  time  out  of  minde,  even  through  all  ages,  in 
 this  and  other  Nations  ^  intimating  that  where  Dues  are  not 
 renJred  accordingly,  there  may  be  fuing  at  theLaw,and 
 add  relies  to  the  Magistrate,  and  his  power ,  as  a  lawfull  and 
 good  means ;  yea,  Gods  means  appointed  >  and  ordained  for 
 the  fame  purpofe ,  for  he  is  the  Minift er  of  God  therefore  > 
 and  bearethnot  thefwordinvain. 
 
 You  require  in  this  matter  of  fuing  at  Law,  for  recovery  of 
 Tythes,  onely  a  Warrant  from  the  word  of  Chrift,  but  I 
 (hall  give  as  an  over- plus  into  your  Quatre  :  The  example  of 
 St.  -7W/,whoe/*tf.3  2,and  24.  Chapt,  and  Aft. 1 5.11.  being 
 opprelled  by  an  unjuft  power,  and  injurious  violence  of  the 
 people  and  others ,  he  went  with  his  caufe  to  judgement,  laid 
 openhisadverfaries  Calumnies,and  conspiracies  before  the 
 
 Poll- 
 
Law  fuits  bow  Uwfall  by  the  word  of  Cod,  i6j 
 
 Politicall,  though  Ethnick  Magistrate,  and  for  the  better 
 defence  of  himfelf  and  his  caufe,  removed  hisfuit  and  ap- 
 pealed zoCafary  and  the  Indicatory  of  %ome  himfelf,  being 
 a  Citizen  of  %ome.  And  in  Afts^  1 9. 3  8.  The  Town-Clerk 
 fpeaks  to  this  purpofe,  fand  nothing  to  be  excepted  to  it)  // 
 Demetrius  and  the  crafts  men  which  are  with  him  have  a  matter 
 again  ft  any  man,  the  Law  is  open  and  there  are  depntiesjet  tk  m  m- 
 plead  one  an  other. 
 
 The  Law  is  good,  if  a  man  ufe  it  lawfully :  andfu'tsac 
 Law  are  warrantable,  if  a  man  ufe  them  (utably,  fo  indeed 
 the  manner  and  circumftances  of  filing  others  at  the  Law,are 
 more  commanded,  than  the  matter  and  fubftancc,  or  action 
 itlelf  is. 
 
 I  take  it,  (and  I  hope  I  miftake  not)  that  thefe  Iudici.ill 
 proceedings  and  fuits  are  to  be  reckoned  amongft  the  Adia- 
 phora's  and  indifferent  things ,  which  arc  neither  good  of 
 th;mfelves,nor  evil  of  themfelves,but  as  every  one  nfeth  them, 
 and  putfueththem,  and  are  of  that  kind  of  matter?,  which 
 are  clean  to  the  clean,  according  to  the  mind  of  the  ufcr  ol 
 fuer.  And  fo  then,  they  are  neither  abfolutely  commanded 
 nor  abfolutely  forbidden,but  in  refpect  of  fome  cit  cumftances: 
 and  what  I  have  alledged  out  of  the  word  of  Chrift,  and 
 the  example  of  the  Apoftle,  are  not  of  peremptory  enjoyn- 
 ing  us  to  fue  at  Law  for  recovery  of  our  rights,  but  of  a  war- 
 rantable juftifying  of  us  when  we  do  fo.  And  therefore  you 
 did  well,  (and  better  I  believe  than  you  were  aware  of)  to 
 demand  here  in  this  Quaere,  onely  a  warrant  out  of  Gods 
 word,  for  authoriiing  our  filings;  whereas  in  your  other 
 you  call  for  a  Precept  out  of  the  word  to  command  and  to 
 enjoyn.  us  the  thing.  And  now  6y  thi>  means,  I  (hall  do 
 two  good  works  at  once,  anfwer  alltheTextsof  Scripture 
 which  are  produced  by  your  near  kinfmen  the^  A  nabapt  iuV, 
 againft  filing  at  Law,  andalfoas  I  go  take  notice,  in  what 
 manner ,  and  widi  what  circumftances ,  this  filing  at  the 
 Law,  is  to  be,  and  mult  be. 
 
 They  alledge,  Math,  5.39.  Whosoever  (hall [mite  thee  on  thy 
 right  cheeky  turn  to  him  the  other  alfo  ,  and  if  any  man  will  fue 
 thee  at  the  Law ,  and  take  thy  £oat ,  let  him  have  thy  Cloaks 
 alfo, 
 
 Z  x.  You 
 
1 6%   Suits  of  l*w  howcArrhfr  on,  And  with  what  circum'stAncei. 
 
 1.  Youmnftnot  cake  Chrifts  meaning  Amply  and  abfo 
 liucly,  according  as  the  words  and  the  letter  carriethit,  as 
 appears  by  his  own  praclifc,  who  did  not  turn  the  other  che.k 
 when  one  (mote  him  on  the  face  with  the  palm  of  his  band, 
 but  onely  rebuked  the  party,  If  Ik  five  wellfpoien7  vhyfmitejt 
 thou  me.     lohn  18.23. 
 
 2  Neither  doth  Chrift  here  absolutely  or  (imply  forbid  fil- 
 ing at  the  Law,  astotbea&ion,  as  which  himfelf  permit- 
 ted and  warranted  in  the  Texts  above  mentioned ;  but  onely 
 the  manner  ot  ir?  which  was  then  acccording  to  the  do- 
 ftnnal  interpretation  of  the  Scribes^and  Pharifeesjvindi&ivej,. 
 with  adefire  and  indevourof  private  revenge  for  that  which 
 yon  have  heard,  hath  been  faid  of  old,  an  eye  for  an  eye,  and 
 a  toith  for  a  tcoth ,  wound  for  wound  ?  (tripe  for  (tripe, 
 Exod.21.  27,  being  fpoken  of  that  publick  revenge,  which 
 the  Magiftrate  doth  exercife  in  the  name  of  God  when  he 
 puniflicth  the  wicked,  they falfely  interpreted  and  applied  to 
 private  revenge?  teaching  that  the  injured  party  might  re- 
 venge himfelf  privately  of  his  enemy,  any  way  in  tooth  and 
 eye,  tooth  and  nail,  without  any  impeachment  to  his  or 
 that  rightcoufneire  of  the  Scribes  and  Phariices. 
 
 This  is  that  our  Saviour  oppofeth,  andteachetb,  that  we 
 ittpk  no:  be  inflamed  and  iranfported  with  a  hot  and  burning 
 cieiire  of  revenge,  to  fcek  the  hurt  and  ruine  of  another, 
 when  there  is  matter  of  la  wand  fuit  betwixt  us  and  other?, 
 and  (o  render  cviil  tor  eviil  ,brt  rather  recompence  cvill  with 
 good:  (this  is  to  refift  evil  aright,  and  indeed)  and  do  and 
 fuffer  any  thing,our  other  cheek  to  be  fmittcn,&:  our  cloak  al- 
 io to  be  taken  away,6elore  we  run  out  into  a  violent  revenge, 
 and  break  the  very-bond  of  our  perfection,  which  is  love  and 
 charity,  and  therefore  the  n^xc  verfes  to  the  former,  are  to 
 the  purpofe  and  point  of  loving,  even  our  enemies,  yea  the 
 laving  of  the  very  ox  or  afle  of  our  enemies,  we  are  then 
 here  taught  and  preicribed  how  to  go  to  Law,  and  how  to 
 follow  a  fuit 9  (not  forbidden  at  all  to  fuc  at  the  Law) 
 
 a  That  we  be  no:  cafily  or  haftily  provoked  thereto,  upon 
 every  or  the  firfl  trefpaile  or  wrong  done  us,  as  here  not 
 upon  the  firfr  fmiting  of  the  one  check,or  the  ftrft  taking  a- 
 i/ay  our  coar;  but  flay  till  the  fecond  blow  or  pluck,  let  that 
 
 begin 
 
Of  frivate  revenge.  \'e^ 
 
 begin  the  quarrell  rather*  For  liiigioufncfle  is  but  a  certain 
 itch,  which  when  it  breaks  out  upon  a  heat  in  a  body,  mull 
 be  fbpped  and  killed,  and  for  the  bodies  and  fouls 
 health  too. 
 
 2.  Wemuftnotentcrintoafuit  at  Law  for  cheek  or  coar, 
 andpnriuc  with  fecret  hatred  to  the  (miter  and  taker  away,or 
 with  any  purpofeot  revenge  to  break  him  or  (trip  him  naked ; 
 but  in  an  cquall  and  juft  way,  and  with  calm  and  immode- 
 rate affection,  to  defend  our  own  Rights*  our  right  andlefc 
 cheek,  and  to  keep  our  coat  and  our  cloak  on  our  backs.  It 
 isone  thing  to  offend  another  to  his  evil  and  hurt,  and  ano- 
 ther thing  to  defend  our  (elves  in  our  goods  and  rights.  Thac 
 is  to  render  evil  for  evil,  which  we  are  forbidden  ;  as  to  give 
 him  poyfon  to  drink  -:  this  is  to  maintain  our  good  horn 
 evilj  which  we  are  permitted,  as  to  drive  out  poifon  by  an 
 antidote, 
 
 3.  In  our  fuits  at  Law>  our  aim  and  intention  mi  ft  be  to. 
 amend  the  (miter  and  taker  away,  and  to  hold  or  bind  hi* 
 hands,  to  make  him  know  his  errour,  or  vilenc(ie»  and  to 
 leave  k.  And  in  cafe  he  be  knowingly  injurious,  and  per  ti- 
 natioufly  wrongfuil,  yet  our  hearts  and  dehres  mud  not  be 
 for  the  undong,  nor  endamaging  of  him  and  hispoftcrity: 
 but  for  the  fecuring  and  defending  of  our  (elves,  right  vand 
 our  families,  and  the  propulfing  his  wrongs  and  injurics,with- 
 our  doing  him  the  like. 
 
 Thcfe  things  thus  (alved  and  obferved,  a  man,  a  minifter, 
 may  fue  at  Law  for  recovery  of  dues  of  Tithes,  and  hath 
 warrant  from  God?  and  provided  for  here.  Yea  from  th;s 
 text  of  Scripture,  though  feemsngly  produced  to  the  contrary. 
 
 Nor  in  the  i.  Corinthians  6,  i.  &c,  doth  the  Apoftle 
 tax  in  any  Chriftians,  their  Tirng  at  the  Law  for  the  Re- 
 covery of  dues,  or  Catisfaction  of  wrong  abtolutely ,  as  if  it 
 were  an  evil  a£H6n  for  itsfelf*  and  in  us  (ubftancc,  but  re- 
 fpectively,  and  onely  in~£he  circumftances  ot  it,  as  when  it 
 was  fcandalousunto  them,  as  there  it  is  (aid  to  be  in  thefe  re- 
 i pedts.  i .  Of  the  matter  due,  for  wrong  done,  that  it  was  of 
 fmafl  moment ,  and  of  light  concernment.  2. and  5.  verfes 
 2.  Of  the  perfom  fuing  5  and  their  difpofition  ,  tnar  they 
 were  foloon  provoked,  and  eafily  prone  to  Law,  and  impa- 
 
 Z  2  tient 
 
I7-0 
 
 Suing  for  Tjthes  m  oppsftttg  Gods  rvilL 
 
 uent  of  wrong,  readier  to  do  it,  then  fuffer  it?  in  verf,  7.  sc  %. 
 3 .  Of  the  Judge  they  went  before,and  the  Courts  they  fued 
 in  ;  that  is,  of  unbelievers  and  iufidcls,   - 
 
 Now  ior  the  firft  refpecr,  though  the  matter  of  our  due  ' 
 Tyihc  be  not  great  in  the  value  of  it  >  yet  it's  great  in  the 
 concernment,  for  it  being  denied  and  fubftra£ted  by  one,it's 
 an  encouragement,  and  will  be  an  example  to  another,  and 
 fo  to  all  the  Parifli  to  do  the  like  wrong,  if  not  righted  ;  as  a 
 gap  made  by  one  head-ftrong  fheep ,  is  a  way  made  for  the 
 whole  flock  to  follow  after,  if  it  be  not  flopped :  And  for  the 
 iecond,  who  amongft  us  M  inifler  sis  there,  that  is  fo  hafty 
 and  forward  at  fuing  in  the  Law,untill  patience,  and  all  fair 
 means  have  been  ufed?  yea,  perfwafions  and  defireshave 
 been  made,  cpmpofition  offered, and  Mediations  of  others 
 alfo  tendered  &:  interpofed  :  and  for  the  third  refpeel:  there  is 
 no  occafion,no  poflibility  of  giving  any  fcandal  that,way,fce- 
 ing  ail  are  now  Chriftian  Tribunals  amongft  us,  through  the 
 over-fpreading  of  the  Gofpel :  Lived  we  under  fuch  Heathen 
 &  infidel  govcrnours, we  would  eafily  dothe  one  thing  S.Patil 
 urgeth  there  j  that  is,  take  wrong, and  fuffer  our  felves  to  be 
 defrauded  of  Chriftians  rather,  than  to  contend  at  Law  for 
 it,  before  Infidel-,  and  fo  give  themoccafion  to  traduce  and 
 flander  our  Chriftian  profeffion :  Yea,  we  will  eafily  do  the 
 other  thing,  St.  'Tml  alfo  in  that  cafe  preffeth  there ,  though 
 now  that  we  live  under  Chriftian  Rulers ,  fet  up  any  wife- 
 men  to  judge,  who  are  beft  efteemed  in  the  Church,  and  the 
 Chicfcft  of  the  Saints,  to  Umpire  and  Arbitrate  any  of  our 
 differences  at  home,  hereby  to  fhew  our  unwillingnefle  and 
 averfenefTe,  from  fuings  at  the  Law  abroad. 
 
 As  for  that,which  one  of  yours  addeth,  it  is  Gods  will  wc 
 muft  fuffer  wrong  and  injury ,  and  be  damnified  in  our 
 Ty  thes ;  and  will  we  refift  Gods  will  and  give  an  ill  example 
 before  us :  It  is  fuch  a  fond  fpeech,  that  I  will  onely  fay  this  to 
 it, by  way  of  retortion,  or  retaliation;  it  is  Gods  will  we 
 fhould  repel  wrong  and  injury,  and  be  fatisfied  at  the  Law  ; 
 and  fhall  we  negletb  Gods  will,  and  leave  an  ill  example  bc- 
 hindeus?  So  it's  Gods  will,  we  fhould  be  wounded,  or  dif- 
 eafed  and  Tick  ->andit  is  likewife  Gods  will  we  (hodd, u(e 
 alllawfull  remedies  and  Medccines  for  our  cures  and  reco- 
 veries And 
 
No  breach  of  love  to  your  neighbour.  171 
 
 And  that's  as  filly,  which  another  of  yours  urgeth.  But  if 
 thy  brother  be  grieved  ,  now  walked  thou  not  charitably, 
 deftroy  not  him  for  whom  Chrift  died :  that's  fpoken  of 
 meats  that  were  indifferently  ufed.  I  (hall  retort  here  again, 
 Sc  (peak  it  of  tythes ,  which  are  neceffarily  duc,if  thy  brother 
 be  grieved  (for  his  Tythes  deniedjnow  walkeft  not  thou  cha- 
 ritably ,deftroy  not  him  (by  withholding  his  livclyhood)for 
 whom  Chrift  died  :  Again^the  love  of  a  Neighbour  ought 
 to  be  ruled  and  regulared  by  the  lqve  of  God :  how  then  can 
 that,  the  love  of  the  Neighbour  be  preferved  whole,and  en- 
 tire by  us,  when  as  this,  the  love  of  God  is  violated,  and  bro- 
 ken by  you,  in  wronging  and  inuring  him,  and  his  Minifters 
 in  his,  and  their  Tythes  ?  Laftly,  is  that  breach  of  charity, 
 which  fheweth  to  the  adverfe  party,  and  the  injurious  per- 
 ion,  his  errour  and  offence,  both  to  God  and  man ,  and  ftri- 
 veth,  &c  laboureth  by  lawfull  means  to  bnng  him  to  amend- 
 ment and  reformation  ?  both  may  (land  well  together  >  the 
 love  of  our  Neighbour,  and  the  defence  of  our felves,  in  a 
 good  caufe,  and  in  Gods  caufe ,  as  this  is;  even  as  Mofes  en- 
 tirely affected  his  people  of  Ifrael,  and  yet  contended  and 
 itrove  with  them,  and  againft them , asoft  as  they  offended. 
 
 Your  third  Qusre  being  about  baptifme,  by  my  ordering 
 of  your  difordered  ftufte  ,;  belongeth  unto  your  laft  fheet , 
 which  is  wholly  of  that  matier,and  (o  is  referred  thitherto  be. 
 anfwered,  all  of  the  fame  matter  together. 
 
 Se&.  IX.     Ofjdmifsionofperfomtothe 
 Lords  Supper. 
 
 YOur  fourth  Quaere  I  come  therefore  to  next ,  which  is 
 this,  what  warranty  on  have  from  the  words  of £hrift^for  ad- 
 mitting ofperfonSyto  the  Lords  Sttpper^  before  they  are  baptised  ac- 
 cording  to  Qhrifls  lnftitntlon^and  holding  forth  the  -works  of  holi- 
 nejfe towards  Godyandri<rhteoufneffe towards  men^in  a  wordy  be- 
 fore they  are  born  of  water  and  the  fpirit^  or  at  leafl  fo  far  as  man 
 can  judge  themfo  to  be, 
 
 Z  3  I  an- 
 
172  Perfom  ortel)  baptifed  to  be  admitted, 
 
 I  anfwer,  what  need  I  flievv  any  vvarranc  out  of  the  word , 
 for  that,  which  I  neither  do  now,  nor  formerly  did,admit  to 
 the  Lords  fuppcr  any,  before  they  were  baptifed  according 
 to  Chriits  inftitution.  I  have  much  ado  to  forbear  falling 
 upon  you,  and  doing  fome  execution,  now  that  I  finde  you 
 again  difordered ,  in  a  roue ,  and  out  of  your  ranks,  here 
 jumbling  again  in  your  Qusere  two  Sacrament  s  together, 
 which  in  Churches  fetled, and  conftituted  keep  a  great  di- 
 (lance  afunder  :  buc  I  (till  refolve  to  rally  you  together,  and 
 to  gather  up  your  fcattered  forces ,  efpecially  thefe  of  bap- 
 tifme  to  a  head,  and  unto  your  Iaft  (heet,  where  thefe  keep 
 their  head  quartered  there  1  will  meet  them  and  you  alto- 
 gether :  Oneiy  let  this  in  prefent  ferve  >  that  as  you  admit 
 none  unto  the  Table  of  your  houfe,but  fiich  as  come  in  an 
 ordinary  way,  through  the  doors  of  the  fame  :fo  I  admic 
 none  to  the  1  able  of  the  Lord,  butfuch  as  are  entered  into 
 the  Church,  that  vilible  houfe  of  the  Lord,  by-  the  door  of 
 baptilme,  h  the  ordinary, and  ordained  way;  if  born  of 
 Christians,  when  they  come  to  a  capacity  to  difcerne  and  be- 
 lieve :  if  converts  of  Heathens,  as  foon  as  they  make  profef- 
 1  fion  of  faith,  and  expreflion  of  defires.  I  know  well  enough 
 your  meaning,bnt  I  will  not  alwayes  put  words  into  your 
 mouth,  I  hope  you  will  learn  at  length  to  fpeak,  it  not  your 
 Mother  tongue  of  the  old  Font-bapcifma),yet  your  brother 
 tongue  of  the  new  Dippal-pond. 
 
 So  the  n\-ft  mark  of  your ,  and  our  Communicant  gucfts, 
 is  owned  and  acknowledged,  according  to  the  Letter  and 
 matter  of  your  words,  they  arc  baptifed  ones,  according  to 
 the  inltkurion  of  Chrilt :  If  youknowof  any  other,take  them 
 away  with  your  felf,  carry  them  home, and  keep  them  at 
 yor.r  Table,  and  charge  not  us,  and  the  Lords  Table,  for  ad- 
 mitting fuch  impertinent,  and  incompetent  guefts,  as  unbap- 
 tifed  ones  are ,  no  more  then  you  could  have  warranted  the 
 Jews^  and  their  Pafchal  Lamb, for  admitting  the  uncircum- 
 cifed  one,  to  fit  down  and  eat  with  them  thereof. 
 For  that  which  folio weth,eicher  change  your  words  into  o- 
 thers,or  make  fome  fenfe  of  thefe,&  when  I|underftand  them 
 &  you,  1  lhall  give  you  fome  anfwer :  in  prefent  thus  they  run 
 and  hang  together  like  ropes  of  fand;  ( Before  they  are  baptifed 
 
 ac- 
 
Who  holdfonb  righteoufnejfe ,  And  folimffe.  173 
 
 accor&ns  to  Chrifts  inftitution^and  holding  forth  the  rvor^j  ofholi- 
 nejfe  towards  Cod  and  rtghteoitfreffe  towards  man,}     The  laft 
 words  muft  either  be  a  further  explication  of  the  former,  or  a 
 new  qualification  of  a  Communicant :  if  the  former,  then 
 holding  forth-oiholiacfTe,C^r.  And  Clinics  initiation  mult 
 be  two  things  ,  according  to  which,  they  were  not  baptifed 
 for  the  conjunction ,  And,  fo  coupleth  them,  as  you  may  re- 
 flecl:  and  lee  {  and  then,  whofe  holding  forth  is  here  meant  ? 
 it  feems  Chrifts ,  or  whofe  elfe ;  for  fo  you  joyn  them  Chrifts 
 inftkution,and  holding  forth,  &c.  if  his,  what  is  it,  his  hold- 
 ing forth:  holinefte  ?  you  {hould  have  added  ,  their  holding 
 forth,  tf*.  for  you  cannot  mean  his :  &  if  you  add  their  hold- 
 ing forth, &e4  and  joyn  it  toChriiHinftitution,  then  both, 
 Chrifts  inftitution  and  their  holding  forth  of  hoiinefTe  muft 
 be  a  joynt-iule  and  ground,  according  to  which  perfons  are 
 tobebaptfed. 
 
 But  if  you  intend  thefe  laft  words,  (and  holding  forth  the 
 works  of  holinefle  towards  God,and  righteoufnefle  towards 
 man)  as  a  new  note,  or  qualification  of  a  perfon  to  be  admit- 
 ted to  the  Lotds  Supper ;  then  you  fhould  have  made  Engtifh 
 thus :  and  have  {aid,  and  before  they  hold  forth,  &ct  inftead 
 of,  and  holding  fortb,c^c.  and  fo  you  would  have  made  a  di* 
 ftinft  note  ,  or  quality,  in  reference  to  admiflion  unto  the 
 Lords  Supper, and  not  to  CivniU  inftitution.  I  would  not 
 take  f uch  pains  with  you,  thus  to  teach  you  to  (peak,  8c  write 
 true  fenfe  and  Englljh ,  bit  that  I  hops  to  bring  you  to  a  bet- 
 ter liking,  and  at  laft  to  put  you  into  a  brown  ftudy ,  not  of 
 the  black,  but  of  the  white ,  and  Candid  Arts  and  Science 
 of  the  Candidates  of  the  UniverOty. 
 
 Suppofing  then  this  to  be  your  meaning,  what  ever  you 
 write,  and  you  to  defcribe  another  note  of  a  Communicant , 
 yourequre  a  Warrant  from  me  out  of  Gods  word ,  for  my 
 admitting  of  fome  to  the  Lords  Supper,  before  they  have 
 this  Note,  before  they  hold  forth  the  works  of  holinefle  to- 
 wards God  ,and  righteoufnefTe  towards  man :  And  I  aufwer 
 you  here  again ,  that  I  lhall  not  need  to  go  to  Chrift ,  that 
 Lord  Chief  J uftice  of  Peace,  for  a  Warrant  herein  for  my 
 fclf(unleffe  it  be  for  you  for  falfly  (lander ing.) 
 For  I  admit  none  to  the  Lords  Supper,but  (uch  as  do  hold 
 
 forth  i 
 
1 74  Regenerate  ferfom  fofar  as  how  a, 
 
 forth  luch  works  of  holinefle  to  God ,&;  nghteoufnefs  co  men, 
 and  hold  them  forth, partly  in  proielfion;for  is  not  the  profefli- 
 on  of  Chrift  and  his  Gofpel,a  holding  forth  of  Chrift  and  his 
 Gofpel,  as  a  light  unto  others ,  and  partly  in  pra&ife ,  for  arc 
 not  the  pra&ifes  of  faith  in  God,  and  prayer  unto  God,  and 
 repentance  of  fin  againft  God,  the  holding  forth  of  works  of 
 holinefTe  to  God  ?  are  not  the  pra&ifcs  of  loving  their  neigh- 
 bour, preferving  their  lives,  relieving  cheir  wants?  and  be?ng 
 mercifull  to  the  poor,  are  they  not  the  holding  forth  works 
 of  rightepnlneflc  to  nun  e  tucti  do  I  admit  to  the  Lords  Sup- 
 per, and  hold  them  meet  to  whom  I  may  hold  forth  the 
 Seales  of  Chrifts  body  and  bloud,  for  their  further  holding 
 up ;  and  you  might  have  done  well  to  have  held  your  tongue 
 and  your  peace  here ,  if  you  knew  when  to  do  it  j  but  that's  a 
 ilippery  and  unruly-Member,  there  is  no  hold  of  it. 
 
 But  now  thirdly,  you  will  hit  it  fure  at  laft ;  for  you  have 
 (hot  twice  beudes,  or  rather  beyond  the  marke :  for  you  add 
 now  in  the  end,  thus :  hi  a  word,  (for  in  your  words,  which 
 you  have  fpoken  many  to  nopurpofc,there  are  alto  many  va- 
 nities, as  I  have  (hewed.    I  will  therefore  liften  to  what  you 
 fay,  {in  a  word)  before  they  are  born  of  watered  of the  fpirit^or  at 
 leaftfofar  as  man  can  judge  them  fo  to  be.    Sir,  in  a  word,  I 
 thank  you  for  this  word ;  I  commend  you  for  this,  in  a  word, 
 it  is  in  a  word  one  of  the  wifeft  words  rhat  ere  you  (pake  in  all 
 your  two  fhects :  this  one  word  will  help  you  at  a  dead  lift, 
 and  lift  you ,  and  your  Neighbours  Oxe  ,  or  Affe  out  of  the 
 ditch,  for  you  were  fallen  in  ;  and  therefore  you  do  well  at 
 laft,  to  come  in  with  fuch  a  word,  at  leaft,  or  elfe  you  had 
 been  at  a  great  lofle,  to  fay,  we  are  not  to  admit  any  to  the 
 Lords  Supper,  before  he,  or  (he  be  born  of  water,and  thefpi- 
 rit.    For  how  fhall  I  know,  and  judge,  that  you  are  born  a- 
 gain  of  water,  and  the  fpirit,  (though  twice  baptifed  of  wa- 
 ter?) how  can  you  know,  or  judge  our  Chriftian  Infants 
 (though  but  once  baptifed  of  water)  are  not  born  again  of 
 Water,  and  the  fpirit  i  what  man  knoweth  the  things  of  a  man, 
 fave  the  fpirit  of  man^tvhich  is  in  htm}  even  fo  the  things  of  God9 
 fyoweth  no  man  but  the  fpirit  of  God ,  and  he  to  whom  the  fpirit 
 doth  reveal  them  ,  which  fearcheth  all  things,  even  the  deep 
 things  of  God  :  leave  we  this  then,  the  knowledge  of  who  is 
 
 born 
 
Who  regmrnujknoven  to  God onelj.  175 
 
 born  of  water,  and  the  fpirir,  and  who  nor,  to  the  fpirit  of 
 God,  let  you  and  I  go  no  farther  at  moft  then  to  your  word 
 at  lealt,fo  far,  and  no  farther,  as  man  can  judge  them  fo  to 
 be:  And  that's  not  very  far  in  this  point  of  regeneration. 
 Thi*(at  leaft  fo  far  as  man  can  judge  them  to  be  ib)(alves  up 
 all  again. 
 
 li'David  when  he  (pake,  and  meditated  of  his  natural  Ge- 
 neration, when  he  was  made  in  forehand  curioufly  wrought 
 in  the  loweft  place  of  the  earth,  and  lo  fearfully  made ,  he 
 faith  indeed  to,  and  of  God ;  thine  eyes  did  lee  my  iubftance 
 being  yet  imperfect  and  all  my  Members  were  not  hid  from 
 thee,  but  were  written  in  thy  book,  Pfal.i  3 9. 1 5. and  16.  but 
 for  himiell  he  laith,wr/;6.  iuch  knowledge  is  too  wo  ideriuli 
 for  me,  it  is  high,  I  cannot  attain  to  it ;  and  is  not  the  know- 
 ledge of  our  own,  and  much  more  of  anothersipiritual  birth 
 and  regeneration,  with  all  the  fubftance  8c  matter,  the  parts, 
 and  Members,  much  more  wonderful],  and  fo  high,that  nei- 
 ther you  nor  I,  nor  any  man  can  attain  to  it,  or  judge  at  all  of 
 it  ?  not  fo  far  as  thereupon  to  judge  them  new  born ,  or  wor- 
 thy Communicants)  and  admit  them ;  or  otherwise  unwor- 
 thy and  not  born  agaimandlo  to  exclude  them,as  you  would 
 have  it,  and  me. 
 
 And  bcfides,  man  cannot  as  your  (elf ,  cannot  go  very  far, 
 in  judging  of  thole  that  are  regenerate,  and  born  again  of 
 water,  and  the  fpirir,  becaufe  even  Children  of  nature  onely, 
 and  of  wrath,  have  fometimes  conceptions  of  the  fpirir,  as  to 
 the  materials  of  this  new  birth,  wrought  in  them  by  the  Mi- 
 niftery  of  the  word,  as  knowledge  of  his  word,  fenfe  of  fin, 
 fear  ofpunilhment,defire  of  pardon,  hope  of  mercy,  which 
 are  the  preparaitve  matter  to  the  A£t  of  regeneration  jthefe 
 may  appear  and  look  j)ig,  and  yet  fall,  and  be  ftifled  in  them, 
 and  they  prove  abortives,  and  mifcarriages,  or  Hill-born,  as 
 we  fay :  fo  it's  Heb.  6 .4. 1 5 , 
 
 I  deny  not,  but  a  man  may  go  fo  far  as  to  ghelle  at  a  new* 
 born,  and  regenerate  perfon ,  who  is  formally  lo  ,  whole 
 heart  is  new-lormed,&:  will  changed,  &c.  from  thole  marks 
 and  figns  are  given,as  faith  in  Chrift>  love  to  God,  mortifica- 
 tion of  fin,defirc  of  fpiritual  food,  contempt  of  the  world, 
 likeneffe  to  God, fpiritual  life  and  fenfes,  growth  in  grace, 
 
 A  a  But 
 
i  j6  Where  gtniuU^  known  to  God onelf . 
 
 But  in  fomc\ or  rnany  of  thefe  Hypocrites  may  giiur,  and 
 carry  a  fair,  buc  a  falle  light :  and  \o  cannot  be  avoided  :  true 
 ProkiTors  (perhaps)  are  not  alwayes  ilh;ftr:ous  ,  or  eminent 
 in  all,. dc  feci:  ive  (it  may  be;  in  fome  of  them,  and  may  yet  b$ 
 admkted  unto  the  Lords  Supper. 
 
 Indeed  true  communicants  that  will  be,ought  to  judg  fo  far 
 of  thcmfelves ,  as  to  findethemfelves-in  lome  meafure  new- 
 born of  water,  and  the  fpirir,  and  to  have  in  themfelves fome 
 fpiritual  life,  hunger  and  th  it  ft,  before  they  come  to  par- 
 take of  the  fpiritual  food  of  thebody,and  bloud  of  Chrifh 
 and  this  they  muftdo;  by  the  judgement  of  private  difcretion 
 and  difcrimination,  examining,  and  judging  themfefves. 
 And  for  my  fclf,when  I  tee  them  doing  fo,and  (hewing 
 forth  fome  acts  and  fruits  of  regeneration  and  fpiritual  life, 
 as  repenting,  believing,  defiring  the  body  Si  bloud  of  Chrifr, 
 I  fhall  judge  fo  far  of  them,asio  be(fo  far  as  man  can  judge) 
 born  again  ?  and  regenerate  of  the  f pint,  and  in  fome  mea- 
 fure fie  to  be  admtted  to  the  Lords  Supper,  by  a  judgement 
 of  probability  and  Charity  vuntill  you  can  dire£t  me  to  fome 
 other  Tribunal  of  yours ,  or  Presbytery  of  others ,  where  1 
 may  have  a  better  judgement,  and  of  more  certainty ,  and 
 infallibility  to  proceed,  and  admit  by. 
 
 But  fpeak  out,  Sir,  and  as  the  Proverb  faith ,  fpeak  as  the 
 vulgar  do,  your  felf  being  of  the  vulgars,  leave  thefe  new, 
 phrafec,  and  fine  Paraphrafes  of  the  matter,  thefe  deep-di- 
 ving, and  high-flying  words;  are  they  not  the  ignorant,  and 
 filly,  the  prophane,  and  the  fcandalous,  you  mean,  when  you 
 fpeak  of  perfons,  whom  I  admit  to  the  Lords  Supper,  before 
 they  hold  forth  works  of  piety  to  God,  and  of  righteoufneffe 
 to  men,  be  bcrn  again  of  the  water  and  the  fpirit  ?  and  do 
 you  not  ask  what  Warrant  I  have  for  it  out  of  Gods  word  ? 
 
 I  know  you  look  for  Commands  and  Examples  here,  (for 
 that's  your  ufual  courfe  and  demand  : )  I  hope  either  of  them 
 out  of  the  Scripture0,  and  much  more, bpth.of  them  will  be 
 Warrant  enough  for  me, if  I  can  flicw  it. 
 
 Sir,  let  me  break  of  here,  and  refer  you  to  books  lately 
 written,  and  largely  difcufilngthis  point ;  for  I  begin  to  be 
 weary,  and  intend  to  be  Ihort  in  ic.  Onely,  I  fhall  produce 
 the  example  of  our  Saviour  Chrifr,  a  good  Warrantee  bed 
 
 that 
 
Regenerate  and  unvgenerate,  as  mix t  Admitted.         177 
 
 that  can  be  for  my  felf.  His  admitting  Jttdat  to  the  Sacra- 
 ment of  the  Lords  Supper,  before  he  was  lan£tified  and  rege- 
 nerate, is  my  Warrant  for  admitting,  and  doing  the  fame. 
 
 And  yet  me  thinks ,  (if  Parabolical  precepts  be  argumen- 
 tative, as  me  thinks,  they  fhoi  Id  be  in  the  pout  ofrhe  mat- 
 ter, chiefly  fcoped,  and  intended  by  them.)  That  word  of 
 Chrift  in  the  parable,let  both  grow  together,  is  no  life  a 
 precept  and  command,  than  that  of  the  Apoftle,  let  a  man 
 examine  himiclf :  and  commandeth ,  that  the  ignorant  and 
 {candalous,or  (becauie  you  love  your  own  language  befr,) 
 the  unregenerate  and  wicked  ,  unavoidably  mi.xt  ivitfi  the 
 regenerate  and  godly,  and  coming  to  the Congregarion, 
 where  the. Sacrament  is,  ought  to  be  permitted  and  admit- 
 ted of  my  felf,  or  other  Minuter  of  Chrift,  to  receive  the 
 Seals  and  pledge^  of  Chrifts  body  and  blond  ,  and  not 
 to  be  excluded  of  me  ;even  as  the  Tares  unavoidably  grow- 
 ing up  amongft  the  Wheat,  and  {landing  in  the  field,  were 
 to  be  differed  and  endured  of  the  tervants  of  that  houlholder, 
 to  partake  of  the  benefit  of  the  Sun-fhine;  and  Rains  falling 
 there,  without  their  plucking  them;  the  fervants  would  in- 
 deed have  gone  and  pulled  them  up  ,  the  Tares  from  the 
 Wheat,  but  the  Houfholdcr  forbad  them,  telling  them  that 
 in  the  time  of  Harveft  he  would  give  order  to  his  Reapers  to 
 feparate  them  the  one  from  die  other  :fo  fomc  hafty  man 
 would  be  heaving  and  fhoving  out  the  wicked  from  the  god- 
 ly, the  fcandalous  from  the  righteous ,  but  Chrift  inhibites 
 them,  as  who  hath  committed  this  work  of  feparation  to 
 thote  purer  difcerning  Miniftring  fpirit^,  to  undertake,  efpc- 
 cially  in  the  end  of  the  world. 
 
 I  (peak  to  you  thus  in  that  parable,  that  feeing ,  you  might 
 feeandunderftand,itbe'ng  of  an  ordinary  thing  to  fee  in 
 your  trade  and  calling.  But  there  is  a  plain  precept  even  in 
 the  Letter  to  warrant  the  {aroe,  by  our  Saviour  Chrift,  Luke 
 12,19.  This  do  in  remembrance  of 'me :  and  becaufe  the  thing  is 
 eftablifhed  with  God  ,it  is  doubled  by  Si.  Paul,  1  Cor.  11. 
 This  do  inremembrance  of  me  :  and  again,  ( it  is  )  trebled)  (hevf 
 je  forth  the  Lord's  death  till  he  come  :  the  which  being  Ipoken 
 by  Chrift  unto  the  Apoftles,and  by  St.  Paul  to  the  Church 
 oiCorimh^  both  Paftour  and  people,  distributer  and  receiver 
 
 Aa  2  '  (as 
 
178  Regenerate  andunregenente,  as  mixt^Admitted. 
 
 (as  the  Apoftles  alfo  reprefented  both)  exprefly  commands? 
 the  on:  to  admit  to  the  Lords  Supper,  and  to  give  it ,  as  the 
 other  to  come  to  it,  and  to  re  ceive;  Yea ,  but  fay  ycu,not  be- 
 fore the  Paftour  (hall  have  Co  tried,and  thereupon  know,and 
 found  the  people  to  be  born  again  of  water,  &  the  fpirit,and 
 holding  forth  the  works  of  piety  &:  righteouf  nefTe.  See  how 
 you  fpiit  upon  the  fame  Rock  you  bid  me  beware  of>  Tradi- 
 tions ,  Additions ,  and  Inventions  of  men  j  for  what  elfe  is 
 this,  where  the  Law  diftinguifheth  not ,  your  diftinction? 
 and  where  (Thrift  limited  not,  nor  reftraineth  his  precept, 
 your  bringing  in  fuch  Additions  and  Traditions  of  your 
 own, fuch  Limitations  and  fveftrictions  of  your  own,  that 
 have  no  foundation  in  Scripture  j  yea,  that  are  againft  a 
 foundation  in  Scripture  othe'rwile?  (for  the  Apoftle  faitb5. 
 let  a  man  therefore  examine  himfelf  to  finde  himfelf  fuch  be- 
 fore he  come,  and  impofeth  it  not  upon  the  Paftour,  to  try 
 him,  and  to  finde  himfich  before  he  admit  him.)  I  muft 
 alib  tell  you  moreover,  then  what  I  told  you,  and  (aid  of 
 them,thar  they  are  alfofaucy  prefumptions,and  infolent  ar- 
 rogancies,and  a  taking  upon  you  to  Teach  and  Tutour  the 
 Almighty, and  onely- wife, how  to  make  Laws  and  Pre- 
 cepts. 
 
 Bur  the  example  of  Chrift  and  the  Apoftles  were  a  War- 
 rant alfo  for  me  diffident,  to  juftifie  my  praetife,  and  to  nul- 
 lify your  prating.  And  becaufe  I  have  mentioned  the 
 Church  of  Corinth:  I  ask  you  firfthow  it  was  there,  at  the 
 administration  of  the  Lords  Supper?  Surely,  St.  Taul  deli- 
 vered them  a  good  Plac-form,even  the  lame  that  he  re- 
 ceived ofthe-Lord ,  that  he  delivered  to  them  ,  with  all  material 
 things  belonging  thcvetorf.sverf.zi.  and  promising  alfo  for  o- 
 ther  circumftantials  ,  that  he  would  fet  them  in  order ,  when 
 he  came  at  verf.  34.  But  now  I  ask  you,  what  word  have  yon 
 here,  that  the  Minifters  of  the.Church  of  Qnrmth  admitted 
 none  before  they  were  foand  fo>as  you  defcribe  them? where 
 doth  the  Apoftle  charge  them  not  to-do  fo  ?  where  doth  he 
 empower  them  to  fet  by,  and  (hue  out  the  un-regencrate,  the 
 prophane  ?  (what  chargeth  to  do, or  not  do,  he  impow:eth 
 alfo,)  and  if  there  had  been  any  fuch  thing  to  be  done,  now 
 had  been  the  time, when  he  was  writing  this  Epiftle  to  them? 
 
 round- 
 
Regenerate  andunregtnerau^  as  mixtyadmitte  d.  172 
 
 roundly  to  have  fliaken  them  up  for  not  discharging  their 
 places  and  Offices,  in  excluding  fuch  kinde  of  people  and 
 worfer,  that  came  to  the  Lords  Supper  with  them :  Eipecial- 
 ly  here  at  large,  condemning  the  abules  of  the  Sacrament  in 
 that  Church,  and  thatofpurpofejwhere  better  could  he  have 
 told  them  of  fuch  a  material  thing,  and  notorious  abufe  as 
 this  was  ,dieir  admitting  of  fuch  unworthy  eaters  &c  drinkers, 
 fuch  contentious,and  luxurious, and fcandalous, and  igno- 
 rant. 
 
 Surely,  the  zealous  A  pottle  would  have  put  a  fcourge  into 
 their  hands ,  and  have  authorifed  them  to  have  whipt  out 
 St  lahYt  out  fuch,  the  prophaners  of  the  Sacrament,out  of  the 
 houfe  of  God,  or  would  have  (harply  reproved  them,as  David 
 doth  the  life-guard  of  SanL   Ye  are  worthy  to  die,becaufe 
 you  have  not  kept  your  Matter,  the  Lords  anointed ,  but  fuf- 
 fered  one  of  the  people  to  fetch  away  the  Spear  and  Crufe 
 of  water,  1  ^w.2  6. 16.(0  would  the  Apoftle,  have  {everely 
 checked  them  for  their  negligence  and  fecurity  in  that ,  (be- 
 ing the  Guardians  of  the  body  and  bloud  of  Chriff,and  the 
 Stewards  of  his  myfteries,(as  all  other  Miniftersare)they  did 
 not  better  fecure  the  body  8>c  bloud  of  Chrift/rom  the  hands 
 ot  fuch  unworthy,  and  the  un- regenerate,  but  admit  them  to 
 partake  thereof,  and  in  that  they  did  notfet  higher  ,  and 
 ftronger  bounds  round  about  the  Mount,  (that  large  upper 
 Room,  where  they  ufed  to  celebrate  the  Sacrament)  to  keep 
 of  theunfan6fified?andunregenerate  people  from  breaking 
 through,  to  gaze  and  lay  hold,  leaft  they  died. 
 .  Bnt  here's  no  fuch  charge  given, or  rebuke  made,unto  the 
 Minifters  of  Corinth  in  particular  (though  you  of  a  more  fie- 
 ry, but  not  more  zealous  fpirit  than  Paul ,  fail  very  hot  upon 
 me  for  the  fame  no  fault,  and  call:  icalding  water,even  fcold- 
 ing  words  in  my  face,and  are  ready  to  appeal  me,  unlefle  I 
 have  a  Warrant  to  (hew,  (which  I  have  mewed  J  for  my  ad- . 
 mitting  people  to  the  Lords  Supper  before,  as  to  my  know- 
 ledge they  are  born  again  of  water,  and  the  fpirit. 
 
 Yea,  from  the  beginning  it  was  (o,  with  the  other  Apo- 
 ftles,  for  ^^.2.41. and  42.  The  breaking  of  bread  there  was 
 Sacramental,  (I  Qull  noc  need  to  flay  proving  it,)  and  the 
 Apoftles  there  acted  not  as  extraordinary  Apofties,  but  as 
 
 A  a  3  or" 
 
1 80  Apoftles  (though  ignorant)  Emitted. 
 
 ordinary  Minifters  :  (which  is  as  eafie  to  be  granted) and  yet 
 you  read  not  of  two  fuch  qualifications  mentioned  to  have 
 been  in  thofe  three  thouland  Soul*,  and  required  of,  and 
 known  by  the  Apoftles,  before  they  were  admicted  to  the 
 Sacrament,  as  of  being  born  of  water  and  thefpirit  ,  and 
 holding  out  the  works  of  piety  and  righteoufneffe  to  God 
 and  nun;  onely  your  fi.  ft  is  there  mentioned, which  is  agreed 
 upon,  that  of  being  before Jbapufcd,  and  fomethmg  more  ad- 
 ded, ( which  is  done  amongft  us,  and  whereof  we  can ,  and 
 may  take  knowledge)  their  gladly  receiving  the  word  be- 
 fore :  fo  are  the  words  in  full,  then  they  that  gladly  received  his 
 tvordyWere  baptised  ;  and  the  fame  day  were  added  unto  them  about 
 three  thousand  Souls^and  they  continued  ftedfafk  inthe  Ayofties 
 Vottrim  &  fellowship  ,&  'm  brewing  bread^'t»prayers^{t,e,)xho.y 
 became  Profeflors  and  Difcples ,  and  fo  Communicants. 
 But  I  come  to  the  example  Paramount ,  the  example  of  all 
 example-,  which  herein  will  warrant  me,  I  will  warrant  you: 
 it  is  the  example  of  our  blefled  Lord  Sc  Saviour  Jefus  Chrift> 
 who  admitted  Judas  Ifcanot,  his  Difciple,  to  the  Sacrament 
 of  his  Supper,  before  he  held  forth  the  works  of  piety  to  God, 
 or  righteoufnefte  towards  man,  at  leaftwife  before  he  was 
 born  ot  water  and  the  fpirit,  when  he  was  both  ignorant 
 and  fcandalous  through  his  impiety  and  unrighteoufnefte, 
 and  known  to  be  fuch  by  the  Miuifter  of  that  Sacrament, 
 and  revealed  to  be  fuch,  unto  his  fellow-Communicants:  (I 
 will  here  (pare  you,  and  give  you  in  again  your  limitation, 
 (at  leaf!  fo  far  as  man  can  juige  him  to  be  fo,  as  being  of  no 
 life  here,  though  I  made  benefit  of  it  elfewhere,)  Chrift  both 
 God  and  man,  could  judge  of  him. 
 
 I  might  make  tome  menton  of  the  other  Apoftles,  in  one 
 of  the  point*,  that  of  ignorance ;  how  that  they  did  not  nn- 
 derftand  the  myftery  of  Chrifts  death  and  Paflion  before, as 
 may  appear  in  Luke  9. 44.^,  and  Mark^.9. 31.  wherein  lieth, 
 the  life  of  the  Sacrament,  i^r.11.26.  neither  alfo  did  they 
 undcrftand  the  myftery  of  the  Rcfurrection  before  ,  as  is 
 evident  in  John  20.9.  wherein  alto  lieth  the  Remiflion  ot  /in, 
 ^w.4.2  5.  whom  notwithstanding,  our  Saviour  Chrift  cal- 
 led to  his  Supper,  and  admitted  of  them,  affording  them  (no 
 doubt)  fome  further  meafure  of  underftanding  by  the  pre- 
 
 fent 
 
ludas  both  ignorant^  and  wicked  admitted.  i  $  i 
 
 lent  words  of  inttitucion  fpokem  and  work  o{  adminiltration 
 done  :  (which  may  touch  thofe,  who  arc  fuch  rigid  exactors, 
 of  knowledge  of  the  mytteries  ot  Chnft  in  the  people  ,  that 
 they  will  admit  none?  before  they  can  come  up  to  them  in 
 undcrftanding,  and  anfwering  cf  their  harder  Queftions  and 
 Quirks  fometimes  '•>  and  alio  :t  may  teach  others,  that  are  of 
 the  minde,  the  Sacrament,  and  the  word  of  inftitucion,  and 
 other  fentences  of  the  word,  pertinent  thereto, and  pro' 
 nounced  thereat ,  do  no  whit  enlighten  the  minde,  and  give 
 clearer  infighc into  themyltery  ofChrifts  death  and  pa(- 
 fion. 
 
 But  J  ihall  inftance  onely  in  Judas ;  who,  befidcs  that  he 
 was  partaker  cf  the  fame  ignorance  as  the  other  Apoftles, 
 and  that  in  a  greater  meafure,  as  may  appear,  tor  that  when 
 there  was  a  work  done  againft  the  day  ot  Chrift  his  Matters. 
 Burying  (a  box  of  precious  Alabafter  broken ,  and  poured 
 cue  upon  his  head,)  Judas  Ifcariot  by  name, out  of  his  dul- 
 nelTe  and  incapacity  of  under  ftanding  thereof,excepted  to  it, 
 and  was  incenfed  at  it  as  a  watte  and  lofle,  Markji^. 
 
 He  wasalfo  a  icandalous  perfon ,  or  he  was  even  fuch,  a 
 one  as  you,  by  no  means  will  yield  to  be  admitted. 
 
 He  was  not  born  of  water  and  the  fpirir,  as,  who  was  a 
 carnal  man,and  favoured  not  the  things  of  the  fpirit  of  God, 
 when  he  onely  fpake,and  thought  of  felling  the  oyntment  for 
 500  pence,  but  cared  nothing  for  the  anoynting  of  Chrift; 
 body  to  his  burying.  Again,  he  held  not  forth  the  Works  of 
 piety  to  god,  or  righteoutneile  to  man  ;  for  like  the  unjuit 
 Judge  in  Luke  18.2.  He  feared  not  God  nor  regarded  man. 
 He  betrayed  the  ion  of  God ,  and  therefore  feared  not  God  : 
 neither  regarded  he  man ;  for  be  cared  not  for  the  poor ,  and 
 was  a  Thief  ,  John  z  a,  6.  And  moreover ,  he  was  covetous^ 
 what  will  ye  give  me,  and  I  will  deliver  him  to  you  faith  Ju- 
 das,ofhis  Mafter,ro  the  chief  Priefts,  Math.i6.14,  and  fohe 
 was  an  Idolater,  Col,  3 .  5 .  t  heref ore  impious  to  God,  8C  much 
 more,  fuch,  in  that  he  was  Sacrilegious  alfo,  felling  the  Holy 
 one, and  confecrated  of  God, for  thirty  pieces  of  filver  rancl 
 ■  alfo  unrighteous  to  man,  for  Chrift  wasalfo  his  Matter,  *ani 
 ludas  his  fervant.and  if  he  was  his  Matter, where  Was  the  fer- 
 Yants  fear  ?.#*<*/.  1. 6. 
 
 And 
 
182  IudAs^boihignorm  Andrvicked^admitted, 
 
 And  leaft  you  might  think  J#^  became  all  thefe ,  not 
 before  the  Sacrament  of  the  Lords  Supper  ,  but  after  that  the 
 Devilentred  into  him  upon  the  eating  of  the  fop,  St*  Mat* 
 rW  36.2.14.^.  and  Mark  1 4. 1.  8c  ia.  affirm  that  the lafl: 
 of  thoie  his  impious  and  unrighteous  works  he  held  forth, 
 namely  his  betraying  his -Mafter ,  was  two  nights  before  the 
 PaiTeover,  and  fo  the  Sacrament,  and  fo  in  the  mouth  of  two 
 witneffes  that  word  of  truth  (lands  ••  and  this  makes  your  bu- 
 fmefle  the  worfe,  that  Judo*  ihould  be  admitted  to  the  Sa- 
 crament by  Chrift,  when  as  but  two  nights  before  it ,  he  was 
 in,aud  about  fuch  an  impious  and  unrighteous  work ,  as  it 
 made  hidas  the  more  vile  and  unworthy  that  would  be  even 
 two  nights. before, plotting  and  projecting  fuch  mifchief, 
 when  as  by  the  order  of  the  PaiTeover  he  (hould  have  been 
 full  four  dayes  in  fitting, and  preparing  himfelf  to  the  eating 
 of  the  PafchalLamb,  Exod.i  2  A 
 
 And  leaft  you  might  tell  me  that  you  fpeak  of  fuch  as  are 
 actually  ,  and  really  no  holders  out  of  the  works  of  piety  and 
 righteouihefte,andare  notorioufly  known,  and  detected  to 
 befuch  before  the  Sacrament,  fo  as  Indas  was  not  before  the 
 Sacrament, but  onely  in  purpofe,as  a  clofe,  and  fecret  Hy- 
 pocrite Jhf  fay.  1.  This  agreeth  not  to  your  other  part  of  your 
 Defcription ,  for  (as  1  faid  before)  how  can  it  be  openly 
 known,  who  is  actually  Regenerate,  born  of  water  and  the 
 fpirir,  as  it  may  be,who  is  a  holder  forth  of  the  works  of  piety 
 and  righteoufnelie,  before  they  be  admitted  ?  But  fecond- 
 ly,  Iudas  was  more  thai  inpurpofe,an  impiou%and  unrighte- 
 ous worker ;  for  fo  Chrift  faith,  Math,  16.2*  The  [on  of  man  is 
 betray edt»  be  Crucified;  Is  betrayed  as  to  the  fact  paft  in  the 
 Covenant  &c  agreement :  and  were  not  ludas  his  contrivan- 
 ces, bargainings,  fellings  of  Chnft,a  very  prcfenr,and  actual 
 betraying  of  Chrift,wanting  nothing  but  execution^  appre- 
 henfion,  and  if  not,  I  am  fure  they  were  all  impious,  and  un- 
 righteous works,  really ,  and  actually ,  vifibly  Icandalous  to 
 him  an  Apoftle  of  Chrift  amongft  the  Chief  Priefts,&  which 
 with  a  little  looking  into,  might  eafily  have  been  known,  of 
 the  other  Apoftle?  who  were  told  of  his  treafon  two  dayes 
 before  the  Lords  Supper,  but  that  they  did  not  much  minde 
 it ,  or  Chrift  urge  it,    For  that  Chrift  and  his  other  Apoftles 
 
 would 
 
ludas  both  ignorant  and  wicked  admitted.  183 
 
 would  give  no  fuch  examples  of  prying,  and  fife ing  into  all 
 other  men,to  finde  out  what  fins  they  live  in,  and  what  cour- 
 ies  they  take  before  they  be  admitted  to  the  Sacramenr. 
 
 You  Ice  then ,  Judas  was  not  fo  qualified  as  you  require 
 everyone  to  be,  before  he  is  to  be  admitted  to  the  Lord? 
 Supper,  and  yet  our  Saviour  admits  him ,  as  being  one  oi  his 
 houfhold Servants ,  his  Gofpel-profeflors ,  his  Church-Mem- 
 bers,now  this  of  Chrifts  admitting  Indus  to  theLordsjSupper 
 muft  needs  be  the  main ,  and  the  matter  of  my  anfWer  to 
 your  Quaere  :when  you  ask  me>  what  Warrant  I  have  to 
 admit  any  to  the  Lords  Supper, before  they  be  righteous  and 
 regenerate  (for  I  will  now  cut  ihorter  your  long  train  of 
 words  you  to  delight  in)  I  dare  fay,  you  did  not  think  of 
 Chrift  the  Lord,  admitting  ludas  unto  the  Lords  Supper,  or 
 if  you  did  your  opinion  is  quite  to  the  contrary,  that  Chrift 
 did  not  admit  of  him,  adminifter  to  him,  wherein  you  did 
 not  ufe  the  prudence  of  the  Serpent,  which  forefeeiug  the 
 blow  a  coming,defendethher  head  with  her  body  wreathed 
 and  circled  about  it ;  you  could  not  but  forefee,  that  I  would 
 lift  up  the  example  of  Chrift  admitting  Iudas  unto  his  Sup- 
 per, and  adminiftring  it  to  him,as  a  great  ftafFe  to  crufh  your 
 heady  opinion,it  may  be  your  head-opinion:  in  your  Quarre, 
 you  ihould  have  done  wifely  to  have  awarded  the  blow  co- 
 ming) and  have  guarded  the  fame  by  fome  body  of  reafons 
 and  arguments ,  or  rather  Texts  of  Scripture,  woven ,  and 
 wreathed  about  you,  as  Armour  of  proof ,  or  reproof,  as 
 weapons  of  defence,  or  offence. 
 
 Inftead  of  doing  whereof ,  the  getting  of  fuch  arguments 
 about  you,  you  may  praSiie  another  fubtdty  of  the  Serpent, 
 which  is  to  flide  away  into  fome  hole,  or  under  fome  hedge? 
 and  hide  your  head,8chiilc  with  your  Tongue  there, whileft 
 I  bring  our,  and  lift  up  the  great  fticpheards  itafte,  the  word 
 of  Chrift,  to  prove,  that  Iudas  was  admitted  to  the  Lords 
 Supper,  and  partaked  of  the  fame,  and  fo  to  break  the  Ser- 
 pents head,and  ftopthe  mouth  of  a  gain-hifler. 
 
 Chrift  with  the  twelve  Apoftlesfate  down  to  the  PafTeover  Markj^, 
 and  did  eat :  and  difcourfing  about  that  Apoftle  that  Oiould  1 7^ 
 betray  him;  and  they  anf  wering  one  by  one, « it  I^and  U  h  /, 
 verf.lO,  heanfweredy  it  is  one  of  the  twelve  that  dippeth  mth  me  in 
 
 B    b  the 
 
i  S  4  $ ttdas  both  ignwant  and  wicked  admitted. 
 
 thed'fh)  verf.  20.  and  chcn,  verf,  22,  as  they  didear,  i'ejm  too'r^ 
 bread  and  blcjfedy  and  brake ,  and  gave  it  to  themy  and  [aid ,  Take 
 eaty  this  is  my  body  :  and  he  tookjhe  Cup7  and  when  he  had  given 
 than\s-)he  gave  it  to  them  ;  arid  they  allydrankj)f  it:  and  (aid, 
 this  is  my  blond  of  the  New  Teftament?  which  is  jhed  for  many. 
 
 All  things  are  fo  diftinctly,  ordeiiy,and  numerically  fet 
 down  ,  that  you  muft  either  deny  Judas  to  be  one  of  the 
 twelve  Apoftles,  or  you  muft  yield  Judas  communicated  of 
 the  Supper  of  the  Lord  :  and  I  take  it,  the  word,  All,  is 
 therefore  alfo,  as  onely  exprefTed  in  their  drinking  of  the 
 cup,  to  prcvectand  forewarn  againit  the  fubftra&ing  of  the 
 ci>p,hom  the  Common-people,and  members  of  the  Church, 
 reptefented  in  the  Apoftles  alfo,which  the  fpiritof  God  fore- 
 law  would  be  attempted,  and  we  fee,  is  effected  by  erroneous 
 fp!rirs  in  the  later  ages. 
 
 Luke  22.1 2 »  There  our  Saviour,doth  as  it  were  point  out 
 with  the  fi  iger,  Judas  unto  us,  or  point  as  unto  Judas  by  the 
 tinge  r,  Behold  the  hand  of  him  that  betrayeth  me,  is  with  me 
 en  the  table;the  very  fame  table  whereat  he  fitteth  now,in  the 
 two  verfes'preceding  immediately, bleffing  and  diftributing 
 the  Sacramentall  bread  and  wine  to  the  Apoftles,  which  isfo 
 clear,cfaat  both;.M*/t^w,and  Mark^do  apparantly  by  a  con- 
 junctive particle,;^,  knit  thele  two  things  together,  this 
 giving  of  the  Sacrament,  and  the  telling  of  J«^/ Treafon, 
 bjth  at  the  fame  Supper,  unto  the  other  Apoftles  there, 
 Math,  26, 2*.  2 6, Mark} 4. 1  S.and  22. 
 
 Nowleaft,  for  Name  fake,  you  being  better  acquainted 
 with  John  the  Evangelift,  may  happily  think  upon  that  in 
 the  1 3.  of  John  the  2d.and  the  39.  how  that  Judas  having 
 received  the  fop,  dipped  by  our  Saviour  Ch rift  at  theFeaft 
 of  the  PafTeover,  to  give  fome  notice  to  the  reft,  of  his  be-* 
 ing the traitout'jwent  immediately  our,  and  therefore  could 
 not  be  prefent  at  the  Lords  Supper,  and  much  lefTe  partake 
 thereof:  I  would  wifti  you  not  to  boaft  too  much  of  your 
 Cognomen,  or  Namefake  herein,  as  who  nothing  favou- 
 red! your  opinion*  For  when  Chrift  had  given  Judas  the  fop, 
 and  thereupon  bid  him.  That  thou  doefi  do,  do  quickly  ,  the  o- 
 ther  Apoftles  not  knowing  for  what  intent  he  fpake  it,Thought 
 becaufe  Judas  had  the  bag,  that  Jefus  had  [aid  unto  him, Buy  thofe 
 
 things 
 
fitdds  both  ignorant  andwkked  admitted.  185 
 
 things  that  vce  have  need  of  again  ft  the  Feaft^  or  that  he  fhould 
 glvefomethingto  the  poore,  ver.  28.  29.  where  you  hear  chat 
 rhe  Apoftles  thoughts  and  Words  were,  buy  things  needjult 
 againft  the  Feaft ;  iothenkwas  not  the  Feaft  of  PafTeover, 
 when  the  fop  was  given,  and  ludas  went  out,That  Feaft  was 
 not  yet  come,  as  is  alfo  exprefly  fet  down  in  the  .firft  verfe> 
 Before  the  Feaft  of  the  Pajfeover,  and  yet  verfe  2.  a  Supper  men- 
 tioned)  at  the  end  of  which  Icfus  wafted  his  difciples  feet,  even 
 Inda's  feet,  and  after  that  revealed  the  traytour  to  h  s  A- 
 poftle  Iohn,  by  giving  him  the  fop,  having  told  him,  he  was 
 the  traytor:fo  then  the  Supper,  at  which  Judas  received  the 
 fop>and  from  which  he  went  out  immediatdyjwas  a  Supper , 
 two  dayes,  or  one  day  before  the  PafTeover  as  you  alio  may 
 from  the  26.  tjiiath. 2. if 'you  compare  them,togcther,whicn 
 was  but  a  common,  ufuall  Sc  ordinary  Supper, which  was  not 
 neither  intended  as  fome  would  for  the  exclufion  of  ludas 
 from  die  Sacrament,  but  onely  for  the  detection  of  Iudas 
 before  the  Sacrament :  For  he  came  afterwards  both  to  che 
 PafTeover,  and  to  the  Sacrament ,  as  hath  been  fhewed: 
 And  for  that  dimiflory  Supper  (which  is  Co  much  made  on 
 of  fome)  after  the  PalTeover,  before  the  Lords  Supper ,tor 
 the  fame  purpofe?  the  excluding  ludas  from  the  Lords  Sup- 
 per ;  they  might  indeed  have  done  well  to  have  nude  a  di- 
 mifTory  Supper  of  it,  and  difmilTed  it,  and  let  it  go  becaufe 
 there  is  no  crum  or  drop ,  word  or  fyllable  of  any  fuch 
 middle,  or  intervening  Supper  betwixt  the  PafTeover  and 
 the  Lords  Supper,  in  any  Evangelift ,   and  betides ,  {till 
 fome  of  the  Evangelifts  have  certified  us  of  Iudas>  not  being 
 excluded  but  admitted  unto  the  Lords  Supper.    More  parti- 
 cularly, The  lews  at  the  time  of  the  Palfeover,  had  three 
 Supper?,  their  common,  their  Pafchal,  their  dimifforv, 
 kept  in  thefame  order  as  I  have  related:  Sure  if  our  Savi-  . 
 our  Chrift  kept  any  dimiffory  Supper,  he  would  either  have 
 kept  after  the  iegall  Palfeover,  according  to  the  lews,  or  af- 
 ter the  Evangelicall  Supper,  incorrefponden.y  to  that  for- 
 mer difmiflion  of  all  the  guefts  together  after  the  Feaft  was 
 over:  for  as  for  that,  His  keeping  it,  between  the  Legall 
 PafTeover,  and  the  Evangelicall  Supper,  it  is  but  a  fiction 
 of  their  bra:n,  deviled  to  fhutout  ludas  onely,  eo.nrary  to 
 
 B  b  2  the- 
 
i%6  fudds  both  ignorant  and 'wicked,  admitted. 
 
 the  feries  and  order  of  the  things  related,  (JMath. 26.21. 
 and  26.  Where  it  is  laid,  and  as  they  did  eat,  and  as  they 
 were  eat'.ng  the  Vaffeover  ,  /ejus  took^bread  and  blcjfed  it ,  &c. 
 clearly  ihewing,  that  the  inftitution  and  adminiftration  of 
 the  Lords  Supper,  followed  immediately  upon  and  after  the 
 eating  of  the  Paffeover,  therefore  he  kept  not  the  dimiffory 
 Supper  after  the  Paffeover  immediately. 
 
 Yea  rather ,  if  our  Saviour  Chrift  kept  any  dimiflbry 
 Supper  at  all  (though  it  be  not  mentioned)  and  they  will 
 not  yield  it  to  have  been  after  the  Lords  Supper,  as  proper- 
 ly it  Ihould,  in  correfpondencetothe  lews  manner  of  keep- 
 ing fuch  an  one  after  their  Paffeover ;  why  then,  it  muff  be 
 before  the  Paffeover  Supper.  For  betwixt  the  Paffeover, 
 and  the  Lords  Supper,  there  was  no  other  Supper,  (as  hath 
 been  fnewed )  and  then  it  muff  be  one  of  thofe  two  com- 
 mon Suppers?  CMath. 26,1.  which  are  laid  to  have  been  two 
 dayes before  the  Feaft  of  the  Pafleover>one  mentioned  there, 
 and  the  other  in  John  15*  and  22.  becaule  its  (aidalfotobe 
 before  the  Feaft  of  the  Paffeover;  and  if  fo,  it  will  do 
 them  no  good ,  for  there  is  mention  made  of  Indas  his 
 going  otic  >  indeed  and  his  covenanting  with  the  High 
 PrieitV  ut  t  was  a  voluntary  and  folitary,going  out  alone  by 
 himfelf,  not  a  dimillory  departure,  and  from  a  common 
 Supper,  and  that  before  the  Paffeover,  and  therefore  no- 
 thing to  their  purpofe,  and  project,  as  who  returned  again 
 tothePafleover,  and  there  abode,  as  alfoat  the  Lords  Sup- 
 per, without  any  exition  of  his  own,  or  difmiflion  of  Chrift, 
 till  the  Suppers  were  finiftied ,  and  the  Hymne  or  Pfalm 
 lung. 
 
 And  thus  you.fee  Sir,  I  have  fhewed  you  my  warrant  for 
 my  admitting  of  fome  wicked  ones,  and  unworthy  ones  un- 
 to the  Table  of  the  Lord  (who  will  come  though  not  wel- 
 come) from  the  example  of  Chrift,  who  admitted  of  Indas 
 thereto,  who  intruded  himfelf,  and  came  again  to  the  Paf- 
 feover, and  the  Lords  Supper. 
 
 I  acknowledge,  that  I  cannot,  nor  ought  to  conclude  ex- 
 clusively from  the  example  of  Chrift,  to  admit  no  more,and 
 to  adminiftcr  the  Lords  Supper  to  no  more  than  he  did  (for 
 then  I  muft  give  it  onely  to  men.)  But  inclusively  I  may  ar- 
 gue. 
 
J udas  both  ignorant  and  wicked \  admitted.  \  87 
 
 gue,  That  becaufe  Chrift  gave  the  Lords  Supper  to  men 
 onely,  Therefore  it  is  lawfuil  to  do  the  fame  to  a  company 
 contorting  of  men  onely :  and  fo  by  the  like  inference,  that 
 becaufe  Chrift  gave  the  Lords  Supper  unto  his  family  and 
 houfhold,  though  made  up  of  difciplcs,  good  and  bad,  /«- 
 das  himfelf  not  excluded  by  him,  Therefore  I  may  do  the 
 fame  to  my  Parifh  and  Cotfuregarion ,  though  mixt  of 
 members  regenerate ,  and  unregenerate,  pious  and  impi- 
 ous, righteous,  and  unrighteous  and  am  not  to  bar  up  the 
 way,  or  (hut  out  any  out  of  doores. 
 
 I  fhall  think  of  that  which  Chrift  faith,  Math.i0.i4.  The 
 difciple  is  not  above  h's  mafler,  nor  the  fervant  above  h-.s  Lord:  it 
 is  enough  for  the  difciple,  that  he  be  as  his  mafker,  and  the  fervant 
 as  his  hord\  You  cannot  call  us  of  his  houfhold,  Beelze- 
 bub, for  admitting  the  wicked  and  unregenerate  unto  the 
 Table  of  the  Lord,  but  you  muft  alCo  call  the  mailer  of  the 
 houfe,  the  Lord  Jefus  himfelf  fuch,  for  admitting  ludas  un- 
 to the  fame ;  and  if  you  (hall  call  the  mafierof  the  houfe  Be- 
 elz,ebub)how  much  more  will  you  call  them  of  his  houJhold.lt  is  e- 
 nough,  ( well  enough)  for  the  difciple,  that  he  be  as  his 
 mafter,  and  it  is  enough,  (ill  enough)  for  you  to  traduce 
 both  mafter  and  difciple. 
 
 And  as  for  thofe  nice  and  fubtle  diftin&ions ,  which 
 fome  have  devifed  for  the  eluding  and  evacuating 
 this  truth  of  Chrifts  admitting  ludas  unto  his  Sacra- 
 mentall  Supper,  I  confefle  I  do  not  well  underftand,  and 
 leile  approve  them,  as  that  he  a&ed  not  here  as  mediatour, 
 but  as  a  Minifter,  and  fo  he  could  not  exclude  Mas  for  that 
 legally  he  could  not  be  Iudge  and  witnefTe,  and  executioner 
 himfelf:  For  my  part,  I  think  Chrift  afted  here,  as  both, 
 as  Mediatour  by  inftituting  this  Sacrament,  and  as  Mini- 
 fter, by  difpenling  of  the  fame,  and  boththefe,  foclofely 
 together,  conjunctly  and  immediately,  that,  as  it  is  faid 
 of  mans  foul,  that  it  is  created  at  the  infuiing  of  it?  and  in- 
 fufed  at  the  creating  of  it;  (o  I  may  fay  of  the  Lords  fupper, 
 that  it  was  inftituted  at  the  adminiftration  of  it,  and  admini- 
 ftred  at  the  inftitution  of  it  by  one  and  the  fame  numericall 
 and  in'dividuall  action :  And  fo  Chrift,  both  as  Mediatour, 
 andaifo  as  Minifter  admitted!  of  fodaszs  a  communicant 
 
1 8  8  fffdas  both  ignorant  and  wicked  admitted. 
 
 at  this  Supper,  inftituted  and  adminiftred  at  one  >  and  the 
 Tame  time.  And  whereas  it's  faid  further,  that  Chrift  could 
 not  juridically  exclude  Iudas,becaufe  asMinifter  ,  he  could 
 not  be  both  Iudge  and  witnefle  legally,  I  anfwer ;  i.  That  I 
 finde  Chrift  fitting  in  the  midft  of  the  Do&ours  of  the  Tem- 
 ple, hearing ,  and  asking  them  queftions ,  and  giving  them 
 anlwcrs ;  and  like  wife  prefef^in  the  midft  of  therm  two,  or 
 three  gathered  together  in  an  AlTcmbly  in  his  name,  to 
 prayer  and  invocation  ;  yea,  and  aflifting  alfo  Mofes  Chaire, 
 (as  I  may  Co  Cay)  amongft  the  Scribes  and  Pharifees  teach- 
 ing, and  inftru<Stmg  the  people  ;  and  here  now  fitting  in  an 
 upper-room  amongft  his  Apoftles ,  inftituting,  and  admi- 
 niftring  his  Holy  Supper  amongft  them :  but  I  do  not  re. 
 member  that  I  finde  him  any  where  fitting  upon  the  Bench 
 of  a  Confiftory ,  juridically ,  or  legally  proceeding  againft 
 thofe,  who  offer  to  come  to  his  Table  and  fupper,if  unregene- 
 race  and  unrighteous. 
 
 And  why  may  not  Chrift ,  even  as  Minifter ,  be  Accufcr, 
 Iudge,  and  Witnefle,-as  well  as  witnefle  and  party.  Though 
 I  bear  witnsjfe  of  my  felf\  my  mtnejfe  is  true,  faith  Ghrift  of  him- 
 felf  ,  lohn  8, 1  3  ♦  and  again,  I  judge  no  man^yet  if  I  do,  my  judge- 
 ment is  true,  1 5.  and  16.  If  Chrift  had  held  it  neceflary  tor 
 Iudas  ro  be  excluded  the  Table  and  his  Supper,  and  that  as 
 Miniftcr  he  could  not  do  it,  becai  fe  it  mutt  be  done  fo  legal- 
 ly and  juridically  by  witnefle  and  proofs,he  couia,and  would 
 have  lent  lome  of  his  D  fcipl  s  [o  the  Hig!>Pneft ,  who  by 
 conference  with  them  might  ha-ve  fiftied  out  the  truth,  and 
 gotten  proof,  of  that  treafon  plotted,  that  himfelf  accufed 
 iudas  of  two  dayes  before;  or  other  wife  (his  Mediatour- 
 fliip,  joyning  with  his  Miniftery)  he  could  have  made  the 
 conscience  of  Iudas  (as  a  thoufand  witnefles)  to  have  confef- 
 ied  the  fait ;  or  have  caufed  Satan  himfelf,  (who  entrcd  in- 
 to Iudas, and  fuggefted  that  villany  into  him)  to  come  forth 
 2.nd  accufe  him  (as  he  is  the  accufer, )  or  he  could  have  cal- 
 led down  for  ionic  of  the  Angel?,  who  were  within  hearing? 
 to  have  been  both  witnefles, and  as  need  fhould  be,  Execu- 
 tioners, to  have  bound  the  man  withouc  the  wedding  Gar- 
 ment, (Iudas)  hand  and  foor,  (and  mouth  too,)  and  ro  have 
 caft  him  out,  and  ejected  him.   Surely,  fome,  or  other  wav, 
 
 Chrift 
 
ffadas  both  ignorant  and  wicked  admitted.  i  g^ 
 
 Chrift  would  have  beftirred  himfelf ,  to  have  kept  of  Iudas 
 from  Communicating  with  the  reft  of  his  Apoitles  ,  before 
 he  mould  have  to  intruded  j  if  it  had  been  utterly  unlawful! 
 to  have  admitted  of  Iudas,  as  a  partaker  of  his  Sacrament 
 and  Supper. 
 
 But  be  it  granted,  Chrift  as  a  Minifter  did  not  (could  nor, 
 fay  fome)  exclude  Judas ,  becaufe  he  would  no;  (could  not 
 be)  both  Accufcr,  Judge,  and  vvitnelle)  why  then  do  you 
 blame  me,and  (as  it  Were)  (end  out  for  procefle  and  warrant 
 againffc  me,  for  admitting  people  to  the  fam;  Lords  Supper? 
 who  are  unregenerate,  unrighteous,  fcandalous,or  ignorant, 
 when  as,  though  I  may  hear  of  them  to  be  inch ,  (though 
 Chrift  knew  Iudas  to  be  fuch)  I  much  more,  cannot  be  either 
 Judge, or  vvitnelle  herein. 
 
 What  ?  would  you  have  me  a  particular  Minifter  deny 
 the  Sacrament  to  the  fcandalous ,  and  unregenerate  ,  un- 
 known to  me,  and  not  convinced  by  you,  when  as  Chrift 
 himfelf  the  great,  and  publick  Minifter  of  the  Covenant  and 
 Church,  denied  it  not  to /#^j,  a  Traitour  known  to  him- 
 felf, and  by  him  revealed  and  detected  to  one  (atleaft)  of 
 the  other  Apoftles .?  IfI(hould,I  believe  you  would  be  as 
 ready  to  clamour  me  for  not  admitting  (as  now  you  do  for 
 admitting,)  and  would  be  the  fir  ft  Jew,  to  qu.ftion  me,  by 
 what  Authority  do  I  this  thing,  and  who  gave  m:  this  Au- 
 thority. 
 
 You,  that  qneftioned  me  but  even  now ,  for  taking  the 
 fair,  and  peaceable  courfe  at  the  Law,  for  fuing  for  the  reco- 
 very of  due  Tythes,would  much  more  clamour  me,for  ulmg 
 any  forcible,or  turbulent  way  in  the  Gofpel ,  for  the  keeping 
 of  wicked  intruders  from  the  Lords  Table ;  efpecially,  feeing 
 all  fuch  as  Church-Members,  $t  Gofpel-profelfours  (thorg  1 
 but  external)  have  a  due  Evangelical  right  (at  leaft  exter- 
 nal) to  the  Sacramental  Seals,  as  their  pnviledges  ;  and  no 
 one  particular  private  Minifter  of  the  Gofpel ,  or  Paftour  of 
 the  Church  hath  any  legal?  or  Evangelical  power ,  or  Iurif- 
 di£tio:i  to  inhibitc,or  reftrain  them : Man^ who  made  me  a 
 Judge,  or  divider  over  them  f  Luke  12,14.  And  who  made  thee  a 
 Iudge,  and  ruler  over  m  4  A£t.  7.  27,  And  what  have  J  to  do  to 
 Judge  them  that  are  without  i  \  Cor.  5, 1 2.  And  whj  dojjt  thou 
 
 Itidgs 
 
i  go  MiniHers  no  fudges  of  mens  intvdrd  worthinejft. 
 
 Judge  thy  brother  t  Rom.  1 4. 1  o.  Or  why  do  ft  thou  fet  at  naught 
 thy  brother  i  We  Jhatl  all  ft  and  before  the  judgement  feat  of 
 Chrift. 
 
 God  hath  indeed  made  us  (not  Iudges,  or  Lords  over  his 
 Heritage)  but  Paftours  of  his  people ,  but  one  of  our  Shep- 
 heards  ftavesythztot  bands  ismove  broken  than  that  other  of 
 Zach  117.  beAMj&x.  both  are  much  alike  defaced,disbeautified,and  dil- 
 banded:  we  know  not  how, nor  have  power  to  keep  the 
 Sheep  from  the  Goates,  or  VVolves ,  Chrift  hath  made  us 
 ("not  Commanders ,  arid  SupervKors  of  other  mens  wills) 
 but  executours  of  his  laft  Will  &c  Teftament,  and  keepers  of 
 our  brethren  ,  but  fo  that  we  keep  within  the  compafle  of  his 
 Divine  precepts ,  and  our  own  Minifterial  vocation.  Shew 
 me,  I  pray ,  a  word  oi  precept  from  God,  or  a  work  of  exam- 
 ple in  any  of  Gods  Prophets,  or  Apoftles,or  a  power  of  ju- 
 dicature, or  fuch  an  acl:  of  that  power,in  any  one  (ingle  Prieft 
 or  Minitter,  to  keep  of  from  the  Sacrament,  or  not  to  admit 
 unto  the  Lords  Supper, Pr of effors,or  (if  you  will)  Proteftants 
 baptifed,  and  not  excommunicate, 
 
 As  for  that  in  X^'V.  1 3.3.  where  the  Prieft  'sCommand- 
 ed  to  look  on  the  Leprous  perton ,  and  pronounce  him  un- 
 clean, and  to  (hut  outof  the  Camp,  or  Congregation:  and 
 that  in  2  fflren,  26.20.  where  (for  example))  Az,orlah  the 
 Prieft,  and  allthe  Pr  lefts  looked  upon  Uzziah  •  and  behold, he  was 
 Ltproui,  and  they  thruft  him  out  from  thence,  the  Temple ,  and 
 the  2Chr.t^i9.Andlchoi2.da.  fet  the  Porters  at  the  Gates  ef 
 the  houfe  of  the  Lord  ,that  none  which  was  unclean  in  any  thing- 
 fhonld  enter  in:  But  let  me  firft  give  you,&:  all  the  produccrst'of 
 theie  Texts  of  Scripture,  for  the  not  admitting  the  unclean* 
 or  the  unregenerate  to  the  Table  of  the  Lord,  this  Caveat,to 
 let  thele  Texts  reft ,  and  lye  fttll, for  that  there  is  a  High- 
 Prieft  in  them  all,leaftyourai(e  a  Hierarchical  power  a- 
 again*  Secondly,  for  anfwer  to  them,  I  fay,  that  they  belong 
 nothing  to  our  Sacramental  bufinefTe>  which  is  general  a- 
 mongfl:Chr'(tians,inwhich,astotheexclufion  of  the  wic- 
 ked and  unregenerate,  particular  Minifters  have  no  rule?,  or 
 Comma  ids  given  of  God  ;  For  that ,  of  the  two  firft  Texts, 
 was  a  Lepritical  cafe ,  peculiar,  and  (I  may  fay,  almoft)  na- 
 tional to  the  lews ,  about  which  God  gave  the  Priefts ,  and 
 
 High- 
 
PrhAte  Mimfters  not  to  exclude  from  the  Sacrament*  \$\ 
 
 High-Prieft  efpecially,  marks-of  Tryal  to  go  by,  and  to  finde 
 out  that  plague,  and  then  alio  power,  and  Authority  to  put 
 the  Lepers  out  from  the  Congregation.  And  as  tor  the  third 
 Text,  and  thofe  others  that  fpeak  of  the  unclean,  (as  there 
 were  divers  forts  of  them,)  their  being  fhut  out  of  the  Camp, 
 or  kept  from  the  Palleover,fuch  are  but  aliuuve,  not  conciu- 
 five  Scriptures,  and  may  ferve  to  prelTe  preparation  3c  fan&i- 
 ticadon  unto  the  Sacrament  ,  but  not  to  ground  a  non-ad- 
 mittance l  or  feciuding  from  the  Sacrament ;  ana  brides, 
 inch  legal  uncleanneffe  could  not ,  nor  would  have  excufed, 
 much  leffe  excluded  a  man,  a  kw,  from  Gods  fervice?  even 
 the  PaC[eover,but  that  there  was  an  exprefle  particular  Law 
 for  the  fame,  which  cannot  be  produced  here,  in  this  point 
 of  not  admitting  the  wicked  >  or  unregenerate  unto  the 
 Lords  Supper.  Yea,  fome  legally  unclean  were  alfo  admit-  , 
 ted  to  the  eating  ofthePafTeover,  as  you  may  feeiVw#.9.io. 
 2  Qhren,  30.  1 5 .  for  this,  to  be  legally  unclean ,  was  likewife 
 incident  to  good  men  as  well  as  bad ;  and  took  not  away,  ei- 
 ther the  habitual  worthineiTe  of  the  Godly,  or  the  relative 
 worthinelle  of  any  Member  of  that  Church  (though  wic- 
 ked,) onely  the  legally  unclean  were  under  a  contingent 
 neceflity  of  abftaining,by  the  will  of  God  expreiled  in'a  par* 
 ticular  order,  cr  ordinance,  fo  that  they  could  not  obferve 
 the  Paileover ,  during  that  time  of  their  uncleanneffe,  but 
 they  fhould  make  the  faerifice  unclean, for  fo  by  the  will  of 
 God  it  was  manifefted ,  and  even  enaited ,  that  whatfoever 
 they  touched  in  their  uncleannciTe  ,(hould  be  unclean.  But 
 thirdly,  Moral  uncleannefle ,  (which  is  the  matter  in  Quaere, 
 or  Queffion ,  'twixt  you  and  me)  did  not  debar  the  lewes, 
 their  admittance  unto  the  Pafkover,as  you  may  fee  by  com- 
 paring Ez,ra.6, 2  x.  with  the  9,&c  ioth4Chapt.  that  there  were 
 many  of  the  lews  returning  out  of  the  Captivity,  guiltv  of 
 Moral  uncleanneffe,  and  yet  all  kept  the  PafTcover.  The 
 whole  Church  of  the  lews  were  tooblervethe  PafTeover, 
 fervice ,  and  vvorfhip  upon  their  lives ,  the  which ,  when  it 
 was  in  itsbeft  Eftate,  had  in  it  many,  who  were  Morally  un- 
 clean ;  and  therefore  you  cannot  deny,  but  the  whole  Chri- 
 ftian  Church  is  likewife  as  deeply  engaged  , to  obferve  the 
 Lords  Supper,   Shew  me  fomething  oat  oi  Mo fes,  or  the 
 
 C  c  Pro: 
 
1 9  2  Private  reproof aud  admonttion , 
 
 Prophets  were  Come,  or  any,  who  were  Morally  unclean, 
 (if.)  wicked  and  unregenerate  were  not  admitted  to  come 
 10  the  PalTeover,and  aiimkted  notwithstanding  to  come  to 
 all  other  publick  vvorftup,  as  Sacrifices  and  the  reft  then  in 
 life.  And  yet  you  would  have  me  not  to  adnvt  fuch  to  the 
 Lords  Supper,  but  yec  to  admit  them  to  all  other  Divine  fer- 
 vicey  as  prayer  and  preaching :  for  you  except  nothing  to  the 
 later,  but  onely  to  the  firft. 
 
 As  for  that  in  Math.6t-j:,  Give  not  that  which  is  holy  unto 
 'DogSfitcUher  cafiye  your  Pearle  before  Swine  ,  leaft  they  tramp/e 
 them  under  their  feet ,  and  turn  againy  and  rent  you, 
 
 I  much  wonder  that  this  Scripture  (whether  ot  command 
 or  rather  of  Caution  given  by  our  Saviour  Chrift)  Ihould  be 
 by  fome  appropriated, or  but  applied,  to  the  not  admitting 
 of  the  wicked,  and  unregenerate  to  the  Lords  Supper ,  feeing 
 *c  neither  fpcaks  to  any  Minifter  properly,  nor  of  the  Lords 
 Supper  directly ;  nor  of  any  Difciples,  or  proftflburs,  though 
 wicked  &od  unregenerate,  rcfpe&ively.  cl . 
 
 Hrft,  Not  to  any  Minifter ;  for  the  twelve  Apoftles  were 
 not  yet  called :  theretore  onely  to  thofe  private  followers  and 
 prefent  auditors  of  his ,  who  were  at  his  Sermon  on  the 
 Mount,  was  this  Counfel,  or  Command  given  ,  whom  he 
 meaneth  by,  Ye  .give  ye  not  that.    What  ? 
 
 Nor  fecondly,  dotn  our  Saviour  fpeak  of,  or  mean  either 
 particularly  his  Sacramental  Supper,  as  which  was  not  infti- 
 tured  (nor  foretold  )  untill  three  years  after  this  time  ;  nor 
 generally  any  ot  his  new  Evangelical  Ordinances  and  Ad- 
 miniftrations ;  for  the  old  ones  being  ft  11  on  foot,  there  were 
 as  yet  no  new  ones  come  forth  :  and  therefore  he  faith,  That 
 which  (is)  Holy,  not  which  (jhallbc)  Holy  •  nor  doth  he  lay,  all 
 Holy  things,  for  thofe  private  hearing  perrons  were  not  in 
 a  Capacity,  becaufe  not  in  Office,  to  difpence,  and  give  out 
 all  Holy  things  j  but  it  is,  That  which  is  Holy,  fome  one,  or 
 other  Holy-thing  is  here  fpoken  of  and  meant,  namely  pri- 
 vate reproof 'and  admonition.  For  all  the  verles  foregoing 
 are  Rules  for  perlons  private  reproving*  as  that  they  muft 
 not  have  beams  in  their  own  eyes  greater  fins  themfelve*, 
 who  are  finding  faults  in  others ,  and.fpying  Moates  in  their 
 brothers  eyes :  and  fo  this  vcrfe  followcth  on  with  another 
 1  Rule 
 
Dogs,  Swine,  Infidels^  perfecutcurs  eftk  Church.  1 9  3 
 
 Rule  about  thepcrfons  to  be  privately  reproved,  t he y  mud 
 not  be  Dogs  and  Swine.^  And  the  realon  annexed  is  raoft 
 appliable,  and  trequently  incident  unto  private  reproof :  for 
 very  commonly  the  private  perfon  reproved,  turns  upon  the 
 private  perfon  reproving,  and  all,  to  Rents'him,  with  ill  lan- 
 guage, and  fierce  ufage,  (launders,  revilings,  tearings ,  and 
 rentings ,  (which  are  never  done ,  upon  the  publick  admhi- 
 ftrationsof  the  Lords  Supper  S  fuch  I  have  received  from  you 
 in  your  fheets  of  paper,  before  J  caft  any  Pearle  of  private  re- 
 proof? or  admonition  before  you »  in  this  my  anlwer  ;  and 
 therefore  now  after  I  have  given  it  you ,  I  muft  much  more 
 look  for  it.  But  as  fob  fa<th,  (o  will  I.  Though  mine  adversary 
 wrUe  a  book^againfl  me,  as  well  as  tWO  iheetS,  /  would  take  it  up- 
 on mj  (boulder  ,and  binde  h  as  a  Crown  to  me^  I  would  declare  unto 
 him  the  number  of  my  fteps,  and  as  a  Prince  would  I  go  near  unto 
 him,  lob  3 1. 3  5. 3 6. 3  7.  to  give  him  ftill  private  reproof  and 
 admonition,  a*  a  brother  and  friend?  to  whom  I  may  ?  and 
 muft.  For  to  Tome,  I  neither  muft,  nor  will  give  them.  To 
 whpm  ?  To  Dogs  and  Swine. 
 
 For  thirdly,  neither  doth  our  Saviour  (Thrift  fpeak  of ,  or 
 mean  (by  Dogs  and  Swine)  any  Church-Members,  though 
 wicked,  and  unregensrate,  for  fuch,  even  diforderly  ones,are 
 called  bro:hers  in  the  Gofpel  h  yea,the  Excommunicate  onci; 
 Thefe  are  not  Dogs,  or  Swine,  they  may  be  fuch?  and  fo  cal- 
 led in  refpeft  of  feme  properties  they  have  of  thefe  Crea- 
 tures? as  to  their  greedinelte  of  evil  s  their  barking  at  good, 
 their  licking  up  their  vomit  ,  and  their  wallowing  in  the 
 mire  'but  they  are  not  the  Dogs,  or  Swine  here  mentioned, 
 or  meant,  as  the  property  here  exprelTed  proveth  j  for, who  of 
 fuch  hath  turned  again,  and  rent  you,  when  you  gave  them 
 private  reproof  and  admonition ,  or  trampled  under  tneir 
 teet,Pearles  of  Divine  Do&rine  of  Chrift,when  you  caft  them 
 before  them. 
 
 They  are  then  the  fierce  cruel  perfecutors  of  Chrift  and 
 his  Church, fuch  as  were  then  the  infidel  Herod  and  Pilate, 
 and  other  Rulers,  the  carping  and  mocking  cPharifees,SaddH- 
 cees,  and  lews*  and  thofe  Savage  Heathen  persecuting  Em- 
 peronrs ,  that  then  alfo  lived  and  fucceeded  in  their  genera- 
 tions, together  with  all  defperate  ir  reproveable  Ruffians  and 
 
 Cc  2  Rene- 
 
194  tubiickly  excommunicated  net  U  he  admitted. 
 
 Renegadoes.  (For  I  deny  nor,  but  this  Text  is  appliable  alfo 
 to  all  times  in  the  Church  upon  the(ame,or  like  reafon  and 
 occafion.)  Thete  are  the  Dogs  and  Swine  that  are  here  in- 
 tended, and  for  thete,  I  plead  not  for  their  admiflion ;  I  (hall 
 neither  be  willing  my  felf ,  nor  mediate  with  others,  for  the 
 intertainment  of  thefe  Dogs  and  Swine  at  the  Lords  Table, 
 who  will  trample  it  under  feet,  turn  again  and  rent  us ;  fo  far 
 fhall  I  be  from  this  (thinking  alfo  (till  that  the  Lords  Table, 
 and  Supper  is  not  meant  here)  that  according  to  my  bleffed 
 Saviour  his  good  Caution  and  Counfel ;  upon  die  experience 
 hehadoffuch  wretched  Creatures,  who  led  him  unto  the 
 brow  of  a  Hill,  and  would  have  thrown  himdown  head- 
 long, but  that  by  a  Divine  power  he  efcaped  through  the 
 midft  of  them ;  I  (hall  abftain  fo  much  as  I  can ,  fror^  giving 
 that  Holy  thing  and  Pearle  of  private  reproofs,  and  admoni- 
 tions to  any  of  them,  and  that  upon  the  twofold  reaion  here 
 rendred.  i.  The  unprofitablenelle  of  thele  for  they  will 
 trample  them  under  their  feet.  2.  The  faiety  of  my  (elf  for 
 they  will  turn  again  and  rend  me.  But  I  (hall  go  on,both  to 
 warn,  and  reprove,  and  admonilh  any  of  the  wicked  upre- 
 generate,  or  diforderly  of  my  Church  in  my  private  addrcf- 
 les,  and  publick  di(pen(ings,and  (hall  alfo  adminifter  the  Ho- 
 ly Sacrament  of  the  Lords  Supper ,  and  the  Divine  truths  of 
 the  Holy  Scriptures  (which  are  not  forbidden  by  that  Text 
 ot  our  Saviour  in  Matthew)  and  (hall  not  look  upon  my  peo- 
 ple as  Dogs  and  Swine,  whom  I  may  ftiuc  out  of  doors,  and 
 ftarve  at  pleafure,as  you  would  have  me,  and  therefore  war- 
 rant me,  becaufe  I  admit  them. 
 
 But  if  1  yield, that,  according  to  the  ftream  of  our  Divines, 
 the  words  are  applicable  to  Minifters  alfo ,  (though  not  ex- 
 prefled)  8c  may  be  extended  unto  the  Lords  Supper  (though 
 not  intended)  and  may  reach  unto  the  ignorant  and  (canda- 
 lous ,  or  your  unregenerate ,  and  unrighteous,  (though  not 
 preach':  unto  in  that  part  of  Chrifts  Sermon)  yet  you  are 
 {till  as  far  of  as  ever,  and  can  get  nothing  by  it.  For  though 
 thele  may  be  fuch,  Dogs  and  Swine ,  really ,  and  indeed, 
 as  to  their  unclean  life,and  converfation,  and  other  Dog-like, 
 and  Swine-like  properties ,  above  mentioned ;  yet  they  are 
 not  tj  be  fo  efteemed  nor  ufed  of  me,  as  Dogs  and  Swine, 
 
 as 
 
fublicklg  excommunicated  mt  to  be  admitted.  19  r 
 
 as  to  their  Sacramental  refpeft  and  relation, nor  proceeded 
 againft  by  any  fufpenfion,  or  Non- Admifllon  of  mine,  until! 
 they  are  found  judged,  and  pronounced  fuch  by  the  Church 
 regularly  and  authoritatively  ;  even  as  the  Sheriffc  (becaufe 
 it's  now  the  Affiles  time  that  I  write  this)  cannot  hang  any 
 Felon ,  or  Malefa&our  before  he  be  tried  and  caff  by  a  'Jury, 
 and  fentenced  fuch  by  the  Iudge.  So  the  Command  of  not 
 giving  Holy  things  to  Dogs  and  Swine  concerneth  not ,  nor 
 belongeth  to  me ,  as  a  angle  and  fole  Minifter  >  but  respe- 
 ctively and  conditionally ,  in  dependance  upon,  and  in  order 
 from  the  Church,  and  the  pubiick  Guides  and  judges  thereof; 
 fo  that  if  the  ignorant  and  fcandalou?  be  not  ceniured  ,  or 
 flmt  out  by  them,  or  (in  plainer  EngLfh)  excommunicated 
 by  them  out  of  the  field  and  folds  of  the  fheep,  and  Church- 
 Members  ;  for  Dogs  and  Swine,  I  cannot  exclude  them  the 
 I  Lords  Supper ,  the  right  and  priviledge  of  all  Church-Mem- 
 bers 5  becaufe  they  are  held  in?  as  fuch,  by  the  juridical  pre- 
 vailing  prek  nt  power.  And  therefore,  not  feeing  allo,as  the 
 Hate  and  condition  of  things  are,  how  any  fuch  power  can 
 eafily,  or  fuddenly  come  to  be  in  force ,  or  execution ,  I  (hail 
 not  account  of  the  worlt  of  my  people,  as  Dogs  and  Swine,  I 
 (hall  admit  of  them*as  vifible  Members  in  Covenant,to  come 
 to  the  Lords  Table,  and  take  the  Holy  things  and  Seals^and 
 in  fo  doing,  I  am  neither  A&our  nor  Abettour  to  their  un- 
 worthy receiving,  and  do  not  fo  much  give  the  Holy  things, 
 as  fufTcr  them  to  take  them;  yea,  fo  far  forth,  as  it  is  Gods 
 will,  no  Member  of  my  Congregation ,  though  fcandalous 
 and  unrighteous  (Viould  publickly  be  denied  his  right  and  in* 
 tereft  to  the  holy  things  of  God ,  by  the  will  and  pleafure  of 
 one  lingular  Minifter  as  my  f  elf ,  I  do,  and  (hall  willingly  ad- 
 m;t  him :  and  when  fome  lawful!  power  and  author  ity  doth 
 cenfure  and  feparate  him  from  the  fame ,  as  unworthy  to 
 hold  Communion  with  the  reft>  I  fhall  as  willingly  difmifle 
 him. 
 
 I  will  very  briefly  return  to  that  Command  ,  x  Cor.  5.  7. 
 **.  1 3.  which  is  urged  to  the  contrary  of  admitting  the  wic- 
 ked &:  unregenerate  unto  the  Lords  Table:  Purge  out  there- 
 fore that  old  leaven,$tc.  if  any  that  is  called  a  brother  be  a  forni- 
 catotiry  or  covetous^  or  an  Idolater ,  or  a  Railcr,  or  a  'Drunker d^  or 
 
 Cc  ^  w 
 
1 2  6  Pubitcklj  excmmnicAttd  ml  to  fc  dittoed. 
 
 an  Extortioner  yWth  fuch  a  one,nonotfeaty$iz,  therefore  put 
 away  from  among  ft  your  felves  that  wicked,  ferfon, 
 
 Firft,  I  obfervc  the  great  difference  of  your ,  and  the  Apo- 
 ftks  temper  of  fpirit,  about  this  matter  of  putting  away  from 
 the  Lords  Table  certain  psrCons  :  you  would  have  all  re- 
 moved that  are  not  born  of  water  and  the  fpirit,  and  hold  not 
 lorth  the  works  olpiety  towards  God ,  aisd  of  righteotifnefle 
 towards  men.  And  others  add  ,  all  ignorant  perfons :  but 
 yon  fee  the  Apoftle  doth  inftance  onely  in  haynous,  &  fcan- 
 dalous fins,and  onedxh  as  is  not  Co  much  as  named  amongft 
 the  G- nti  es,  whereas  thofe  you  mention  are  ordinary  a- 
 mopglt  Chnltians. 
 
 Yea,  and  the  Apoftle  faith,  that  he ,  that  is  called  a  bro- 
 ther, may  be  any  one  of  thole  fcandalous  Tinners,  and  any  of 
 fa:h  icandalous  tinn:r?,may  be  called  (till  a  brother :  where- 
 as ycu  would  exclude,  even  the  unregenerate  and  unrighte- 
 ous, as  from  your  private  ,(o  the  .publick  brother-hood  and 
 Communion,  and  herein  (hew  you  are  not  of  Pauls  fpirit,  nor 
 in  Pauls  charity. 
 
 2. 1  will  not  puzzle  you,  as  I  could,  to  qusere  of  you,where 
 the  Supper  of  the  Lord  i;  any  where  in  tcriptnre,  particu- 
 larly cal.ed  or  ftiled,  a  Feaft>  or  where,when  the  word  Eat, 
 or  Nor,  (landing  alone  by  it  felf,  is  meant  of  the  Lords  Sup- 
 per ?  U  rdy  the  Apoftle  fp?aks  here  of  eating  in  a  civil  fen(e, 
 and  of  a  friendly  familiar,  but  unneceftary  eating,  which  in- 
 deed he  would  have  us  to  withdraw  from  fuch  fcandalou> 
 brethren,  as  a  means  to  (hame  them,  and  Co  to  reform  them : 
 but  yet  upon  our  neceffary-  occafions  in  our  ordinary  cal- 
 lings, we  may,  as  fet  luch  a  work  in  our  houfes ;  fo  fet  fuch 
 down  at  our  Tables ;  yea ,  and  (it  down  of  our  felves ,  and 
 eat  with  them  h  yea,  and  if  we  may  eat  with  fuch  upon  fuch 
 occafion,  why  then  alfo  at  the  Lords  Table,  and  Supper, 
 this  alfo  being  a  neceftary  duty,  to  which  both,  and  all  forts 
 of  profcftingChriftian?  and  Church-Members  (which  even 
 {candalousfinners  are,  untill  legally  caft  out)  are  related  and 
 obliged  ;  and  the  woift  of  Members  are  not  to  fl-'ght,  or  ne- 
 glect ir,as  not  the  other  duties  of  the  publick  worthip. 
 
 The  Argument  then  Hence  made,  that  we  may  not  eat 
 with  the  fcandalous  at  the  Lords  Supper ,  becaufc  we  may 
 
 noK 
 
Publickly  excommunicated  not  to  be  admitted*  i$y 
 
 not  eat  with  them  at  our  own  meals,  it  proves  no  (taffe  to 
 lean  upon*  but  a  reed  falling  to  the  ground,  upon  the  very 
 pretlingof  ir,  for  I  have  (hewed  that,  i.  Generally  we  may 
 eat,  and  not  eat  with  fuch,  and  therefore  from  either  of  thole 
 terms  alone  j  can  be  no  confequence.  a  ..We  may  eat  with 
 the  fcandalous  upon  neceffary  occahons,  civil,  or  facred,and 
 fuch  a  one  is  the  Lords  Supper,  to  all  Church-  Members,  un- 
 til! they  be  put  out  authoritatively  from  Church  Mcmbcr- 
 fhip.  For  then  indeed,  leffe  fOciety  in  civil,  and  (acred  things, 
 is  to  be  allowed  unto  the  excommunicate  then  to  the  fcan- 
 dalou '.  Otherwife  Church  cenfures  were  fuperfluous ,  and 
 to  no  puupjfe,  if  we  were  as  much  bound  to  withdraw  Com- 
 munion from  the  one  as  the  other,  in  either  fellowship ;  I 
 mean  from  a  brother  under  Church  Toleration  and  indul- 
 gence, as  from  a  brother  under  Church  excommunication, 
 and  feventy.  3.  When  all  is  faid  that  can  be  faid,&  as  much 
 made  of  it  as  may  be ,  it  will  amount  to  no  more  bur  this. 
 The  Apoltles  (harp  reproving  of  the  Church  of  fir.nth,  their 
 finfull  negle£t,  and  connivence  in  not  catting  out  by  excom- 
 munication, that  inceftuous  perfon.  This  was  that  old  leaven, 
 that  leavened  the  whole  lump ,  SC  toured  their  Communion > 
 namely  their  careleffe,  and  fintull  toleration  of  him,  which, 
 he  advifeth  them  to  purge  our,having  ftrong  Phyfickenough 
 in  their  hands  to  do  it ,  a  power  of  Church  cenfures  ,  that  of 
 excommunication  ;  Sc  therefore  the  Apoftle  £ts  them  about 
 it,  and  joyns  withthera  in  the  preparing,  and  tempering  ir, 
 and  fo  it  was  done  immediately. 
 
 But  what  is  all  this  to  your  warranting,  and  clamouring  of 
 me,foradm;ttingunregenerate  and  unrighteous  Members, 
 (a  great  deal  better  then  fuch  fcandalous  and  notorious  fin- 
 ners  as  are  mentioned  here ;  yea ,  (fuppofe  it)  even  fcanda- 
 lous :  when  as  it  is  not  my  negle£t  of  duty,  or  connivence  at 
 them  to  permit  it,  but  it  isdefe&of  power  and  impotency,  to 
 remedy  it:  and  my  Church  is  in  no  fuch  capacity,  to  deal 
 with  (inners  juridically  and  authoritatively,  as  the  Church 
 of  fori»th  was,  and  the  Minifters  thereof. 
 
 I  do  not  finde  in  all  the  whole  Chapter  any  Line,or  Word 
 to  thispurpofe  of  St.  Paul,  blaming  the  Minifter  &C  Mates 
 of  that  Church  of  £V/«fc,for  admitting  the  inceftuous  per* 
 
 fon, 
 
i  g'S  Publhkly  excommunicated  not  to  be  Admitted. 
 
 fon,  or  other  fcandalous,  unto  the  publick Ordinances,  and 
 the  Lord  s  Supper,  oC  eatjbecaufe  he  was  not  feparated  from 
 the  Congregation  by  the  publick  power  of  that  Churches 
 cenfure  rAfid  if  before  this-,  and  without  this ,  there  had 
 been  any  lawfull  way,for  that  Minifters  not  admitting  of 
 him, or-  any  diffident  warrantable  remedy  , or  means  in  that 
 Minifters  hands  to  have  excluded  him,  St.  Paul  would  have 
 reproved  him  for  not  making  ufeofit,and  patting  it  into  ex- 
 ecution :  Yea ,  if  there  had  been  any  other  expedient,  or 
 p  rge  (as  i  may  L>  fay)  befides  this  of  excommunication  in 
 the  hands  and  power  of  the  Minifter,  (as  there  is  not.)  It 
 would  have  been  called  tor  by  the  Apoftle,  or  if  the  Apoftle 
 himfelf  had  underftood  any  thing  of  any  other  rule,  or  reme- 
 dy for  a  private  Minifter  to  walk  by,  and  to  ufe  in  this  cafe 
 ol  not  admitting  the  fcandalou?,  he  would  have  touched  up- 
 on it,  and  cxprclfed  his  minde  thereabout1.'.  Whereas  pat- 
 ting by  the  Mmiltcr  of  firinth ,  his  admitting  of  the  inceftu- 
 ous,an<J  the  other  fcandalous?without  any  blame,or  reproof, 
 becaule  done  before  the  reparation of  them  from  Church- 
 members,  by  the  Church -cenfures^  he  falls  foul  and  heavy 
 upon  the  Rulers,and  guides  of  the  tame?  for  not  ufing  their 
 aiUjority  and  power  to  the  puttinghim  out,  and  excommu- 
 nicating him.  And  therefore  upon  that  oceafion  of  the  in- 
 ccitnousperfon,  the  Apoftle  giveth  a  general  Rule  for  the 
 judging  of  them  within,  (having  nothing  to  do  with  them 
 that  are  without,  but  leaving  the  infidel  World  to  Gods 
 judgement)  &of  excommunicating  all  fcandalous  brethren 
 in  the  C!iurch:do  you  now  become  again  a  follower  oiPaul? 
 (for  I  believe  herein  alfo  he  is  a  follower  of  Jefus  Chrift,) 
 give  over  writing  and  reviling  me,afole,and  iingle  private 
 Minifter,  fjr  admitting  the  wicked,  and  unre^enerate  unto 
 the  Lords  Supper,  as  long  as  they  continue  in  Church-mem- 
 berfhip  with  me ;  and  fet  upon  the  whole  Church  of  £«g/W, 
 and  the  guides  therein ,  who  have  power  of  Jurifdi6tion  in 
 their  hands,  blame  them,  and  bawl  at  them,  tor  their  conni- 
 ving at>  and  tolerating  fuch  fcandalous  perfons  at  the  Lords 
 Supper  ;  tell  them  to  their  faces,  what  you  told  me  behinde 
 their  backs,  in  thefirftleafof  yourfirft  theet,  that  there  is 
 npne  of  Chrifts  Church,  all  or  the  moft  of  them  little  bet- 
 ter 
 
Vullickly  txcommunicAttdmm  be  admitted  199 
 
 ter  then  Devils  a  Church  made  up  of  hypocrites,  &c,  and 
 never  leaveclaimingand  clamouring  of  them,  declaiming 
 and  exclaiming  againft  them,  till  you  have  gotten  from 
 them?  a  full  power  and  authority  to  excommunicate  from 
 being  Church-members,  all  our  fcandalous  pcrfons,  any  that 
 is  called  a  brother^  being  a  Fornicatour,  or  covetous,  or  an  Idola- 
 ter^ or ara'der  fipray  be  fure,  you  renumber  your  felf,fo 
 as  not  to  iorgec  or  leave  owuthe  Rader^or  a  drunkard.  And  then 
 I  will  allure  you,and  you  may  be  lure  of  it?l  w'ui  admit  to  the 
 Lord*  Supper  none  of  them  all  (before  they  have  reformed 
 themfelves,and  given  good  teftimony  thereof?  and  fo  good 
 iatisfa&ion  unto  you  and  the  congregation)  and  with  fuch 
 §nes  no  not  to  eat. 
 
 But  you  will  fay,this  power  &c  matter  of  excommunication 
 may  be  long  procuring,  and  never  obtained  in  this  Church. 
 In  the  mean  time,  I,  by  admitting  the  unregenerate  and 
 wicked,  and  the  fcandalous,  dofcandall,  or  Scandalize  the 
 regenerate,  and  godly,  and  inoffenfive,  who  are  grieved 
 and  offended  at  their  pretence.  But  how  can  I  help  it  ?  in 
 .1  King.  6.j6.atld  2,7*  There  ty'.ed a  woman  untojehoram^  help 
 my  Lord^  O  Kingyand  he  [aid  If  the  Lord  do  not  help  thee,  whence 
 jhall  I  helpsthee  ?  out  of  the  barn-fljory  or  out  of the  wineprejfe, 
 ii  the  Higher  powers  of  the  Church  do  not  here  help,  to  fe- 
 peratethe  one  from  the  other,  the  fcandalous  from  the  god- 
 ly, the  regenerate  from  the  wicked?  how  lhall  I  help  it  ?  out 
 of  an  unwarrantable  authority,  or  out  of  an  impetuous  zeal? 
 if  you  cannot  away  with  mixr  communions ,  why  then  I 
 m'  ft  away  with  all  communions,  and  have  none  at  all; 
 and  what  a  (candal'l  will  this  be  to  the  godly  and. regenerate, 
 in  the  wants  and  weakneffes  of  their  taith  and  grace,  to  be 
 deprived  ofthepubiick  ordinance  appointed  for  the  confir- 
 mation and  increafe  of  the  fame  ?  may  they  not  juftly  be 
 offended  thereat?  yea,  will  not  you  be  offended  and  fcan* 
 daiiled  hereat,  (as  others  of  the  feperation  are)  who  tell 
 us,  and  obje£t  to  us,  and  our  Church,  the  want  of  a  Sacra- 
 ment, this  Sacrament  of  the  Lords  Supper  (as  you  charge 
 us  with  an  excefle  of  the  other  Sacrament  of  Baptifme)  and 
 thereupon  twit  us  with  a  lame,  maimed,  incompleat ,  no 
 Church?  and  may  not  the  weaker  Chriftian  take  offence,  at 
 
 D  d  having 
 
2oo  Scandals  when  given  >  er  not  given, 
 
 havirig  no  facramcnt  ot  the  Lords  Supper  with  us,and  there- 
 upon make  it  an  occafion  of  going  over  to  you,  and  your 
 fide,  where  they  may  have  it  upon  as  cade  terms. 
 
 But  the  greateft  fcandali  would  be  done  to  the  ho  ly  Sa- 
 crament itfelf,  which  by  this  means  of  a  generall  omiflion 
 ot  k  or  non-ad  miffion  to  it,  would  be  even  fleighted  and 
 let  at  nought,  vilified  and  delpifed. 
 
 Thus  if  I  fhould  admit  of  none  unto  the  Lords  Supper,  for 
 the  avoiding  of  the  fcandalous  and  unregencratc,  ]  fhould 
 g  vethete  fcandals  my  felf  otherwife,  and  that  actively,  a? 
 which  do  tknv  and  follow  naturally  and  kindly  from  the 
 fame,  that  is,  fuitably  and  agreeably  unto  it.  Formynon- 
 admifllon  isaptof  it  felt  to  produce,  and  likely  to  occafion 
 the  above  mentioned  fcandals  and  offences.  Whereas  in 
 the  other  fcandali  or  offence  of  my  admitting  of  mixt  mem- 
 bers, and  fo  alio  the  unregenerate  and  wicked,  (having 
 done  mv  endeavour  to  prevent  their  coming,  and  to  keep 
 them  off  hy  lawfull  and  warrantable  waves  within  my  cal- 
 ling) I  am  but  paffive  in  it,  and  it  comes  onely  by  acci- 
 dent, I  do  not  culpably  occafion  the  fcandali,  or  the  fall 
 of  others  into  fuch  offence.  They  iinfully  and  through  their 
 own  default  take  occafion  thereby  to  be  offended  ;  for  in 
 this  I  do  but  perform  a  commanded  duty,  in  dilpenfingofa 
 neceffary  ordinance  of  God,  whereas  in  the  other  there  is 
 fome  neglect  and  omifsion  of  the  fame.  You  may  read  for 
 full  fatisfa&ion  in  this  point  of  fcandali  taken,  and  not  gi- 
 ven, Math, i  5.1 1. John  6m\6t  \  Cor.  i.i  3. 
 And  this  alfo  may  ferve  to  take  offche  fcandali  is  laid  upon 
 the  Minifter,  in  regard  of  the  unregenerate  and  fcandalous, 
 as  if  the  admitting  them  to  the  Lords  Supper,  were  the 
 caufeof  their  hurt  and  harm,  their  eating  of  damnation  to 
 themfelves,  and  guikineileof  the  body  and  blood  ot  Chrift, 
 their  defiling  and  polluting  of  the  holy  ordinance,  and  the 
 godly  communicants:  (for  fo  I  will  pu  c  all  the  odences  to- 
 gether )  and  I  anfwer  that  I  am  not  acceffary  to  any  or  thefe 
 harms  or  hurts ,  nor  guilty  of  any  of  thefc  offences  or  fins. 
 For  having  done  my  beft  to  my  power,  for  the  preventing  of 
 their  coming  to  the  Lords  Supp:r,  eidier  by  dilTwading 
 them  from  their  fins, -admoniflaing  them  of  the  danger  of 
 
 comin  g 
 
Httrt  to  the  wicked  M  the  Sacrament,  whence.  201 
 
 coming  in  thai:  fins  unrepented  of,  by  inftru£ting  them  in 
 themyftery,  to  make  them  worthy,  I  muft  do  that  part  of 
 my  Paftorall  duty  and  office,  which  is  to  difpenle  the  pub- 
 lick  ordinance  of  God;  whatsoever  the  event  or  iiTue  there- 
 of may  be  to  fome  through  their  default. 
 
 What  if  the  Jews  fome  of  them  did  not  believe,  Shall 
 their  unbelief  rvalue  the  word  of  God  without  effect  }  what  if  the 
 wicked  receive  the  hurt,  and  ncreafe  their  wickeneffb 
 through  their  own  default  (which  cannot  be  prevented  by 
 me  through  others  default  )  Shall  their  wicked  nefle  and 
 hurt  make  the  godlinefle  and  good  of  the  worthy  Receiver 
 of  none  cffc£t,  or  fruftrax  ?  For  m/  par:,  my  care  is  ro 
 prepare,  and  make  worthy  Communicants,  all  the  mem- 
 bers of  my  Church,  (to  which  purpofe  I  have  preached  this 
 half  year  to  them,  wholly  of  the  nature>  ule,  effects,  of  the 
 Sacrament  of  the  Lords  Supper,andof  the  way  and  means 
 ofpreparingthemfelvesforit,  audi  intend  to  catechife  yet 
 another  half  year  of  the  fame  matter.) 
 
 If  poflibly  I  may,  I  would  Cave  thofe  that  hear  me ;  but  it 
 is  impofsible,  but  offences  will  come  ••  where  therefore  I 
 cannot  keep  off  tares,  (and  I  may  not  pluck  them  up  from 
 the  wheat)  I  will  labour  as  a  go  jd  husbandman,  that  both 
 may  grow  together?  and  flourifh  together  by  adminiftring 
 to  both  alike,  but  if  thetare^  do  by  their  own  default  fall 
 down  to  the  ground,  and  lie  flat  and  wither,  yet  the  wheat 
 muft  be,  though  in  the  midft  of  them,  fuccoured,  upheld, 
 and  ftrengthened,  and  I  will  be  more  encouraged  ftid  to  the 
 difpenfation  of  the  heavenly  dews ,  and  rai  >s ,  Irom  the 
 great  and  invaluable  goodland.bencfit  redounding  unto  die 
 wheat,  than  as  yet  I  can  be  difcouraged  from  it,  upoii:the 
 evil  events  and  i flues  following  unto  the  Tares. 
 
 PlainlVs  and  in  a  word,  the  harm  of  the  wicked,  is  pro- 
 perly, and  morally  from  their  linfuil  corruption,  and  evil 
 difpofition,  and  not  at  all  from  the  admifljon  of  them,  or 
 Adminiftrationtothem,  (unleffe  accidenuhy  or  eveutual- 
 iy)and  there  it  will  be  but  a  very  weak  -dad  insufficient  argu- 
 ment for  me  to  forbear  the  Sacrament*  For  fo  by  the  like 
 reafon  I  muft  give  over  my  preaching  and  not  admit  fuch 
 :o  the  word;,  becaufe  it  alio  is  to  iome  fuch  a  favour  of 
 death.  D  d  2  But 
 
202  Hurt  to  the  wicked  At  the  Sacrament  whence. 
 
 But  the  benefit  of  the  godly  thereby  is  an  invincible  and 
 concludent  Argument  for  my  adminiftrauon  of  the  Lords 
 Supper  unto  them,  (notwithstanding  the  harm  of  the  wick- 
 ed, whothruftin  amongftthem,  and  intrude  unavoidably 
 againft  their  and  my  will)  The  which  if  I  fhould  deny  or 
 put  by.  I  mould  be  a  culpable  (caudal  to  them,  and  a  moral 
 caufeoroccafion  of  their  evil  of  loffe  and  damage. 
 But  yet(  before  I  leavethi-)I  fhall  tell  you,what  I  believe  you 
 know  not,  thatthe  Corinthians,  their  eating  anddnnking 
 of  damnarontothemfelvcs,  and  fo  their  guiltinefle  of  the 
 body  and  blood  of  Chrift,  lay  not  upon  their  unwonhineile 
 habitual!  or  perlonall,  upon  their  being  before  unregene- 
 rate  and  wicked  perions,  as  in  your  words*  upon  their  being 
 ignorant  and  fcandalous,  as  in  other  words,  but  according 
 to  the  Apoftles  fenfe,  upon  their  prophane  carriage  and  dil- 
 orderly  behaviour  there,  being  drunken  there  manifeftly> 
 and  thereupon,  more  out  of  intemperancy  than  ignorance, 
 not*di(eerning  the  Lords  body,  they  received  it  as  common 
 and  ordinary  Bread  and  Wine,  and  thusitmaketh  nothing 
 for  your  purpoie  againft  me,  who  never  admitted  any  fuch 
 to  the  Lords  Supper;  never  any  fuch  ( I  believe)  came  to  the 
 Lords  Table,  in  mine,  or  any  other  Church  with  us,  as 
 who  come  to  the  fame  foberly>  reverently,  and  dilcerning- 
 ly,approving  and  apprehending  of  the  elements  of  Bread  and 
 Wine,  as  the  reprefentations  of  Chrifts  Body  and  blood, 
 and  means  of  fomeipirituallfood,  and  good  to  their  fouls; 
 and  therefore  though  they  may  be  unregenerate  or  perfo- 
 nally  unworthy  beforc,cannor  in  the  Apoftles  fenfe  be  faid  to 
 be  guilty  of  the  Body  and  Blood  oi  Chrift,  or  to  eat  and 
 drink  judgement  to  themlelves,  really  in  the  nature  and  ufe 
 of  it  (fo  it  is  the  cup  of  bleftng  and  bread  of  ftrength)  but 
 onely  accidentally  and  through  fuch  abufe  and  prophanati- 
 on  of  it ;  whereupon  God  inflicted  judgement  and  mortali- 
 ty upon  them ,  the  Corinthians,  even  as  Kings  do  adjudge 
 rhofe  guilty  of  Treafon  againft  their  perfons,  who  vilely 
 andcontemptuoufly  abufe  and  diigracc  their  feal  or  picture : 
 So  alwayes  the  indignity  offered,  to  the  thing  rejativeor  re- 
 prefentativc,  reflects  upon  the  original  it  felf. 
 
 But  if  fuch  be  not  guilty  of  the  Body  and  Blood  of  Chrift, 
 
 yet 
 
Hurt  to  t be  wicked  at  the  Sacrament  whence.  2  o  •, 
 
 yet  they  pollute  the  Bread  and  wine,  and  fothe  Sacrament 
 whom  I  admit,  the  unregenerate  an  J  wicked:  as  a  little  lea- 
 ven leaveneth  the  whole  lump,   I  Cor.5.     This  is  With  much 
 eafe  antwered  ;  tlv*  Apoftle  there  doth  not  blame  the  Mini- 
 fter  or  people  for  communicating  with  the  inccftuous  perioo, 
 as  if  they  or  their  Raft  there  (pokeuoi,  (wh.'ch  is  not  the 
 Supper  or  the  Lord  )  were  defiled  thereby,  but  chides  the 
 Church,  Ke  the  Guidesand  officers,  for  not  excommunica- 
 ting of  him,  out  of  their  finiullconnivanc«and  indulgences 
 this  was  the  old  leaven  that  leavened  their  communion,their 
 tolerationoi  luch  a  fcandalous  brother ,not  the  others  admil- 
 lion  ofhim  to  the  Communion,  which  thef'e could  not  avoid 
 till  they  purged  him  away  by  their  authority  ,(o  thefe  were 
 rather  polluted  and  defiled  by  their  negligence  and  carelef- 
 oeffe  than  the  other  by  their  ad  million  and  communion 
 with  him,  for  the  private  Minifter  and  people,  -who  mourn 
 for  what  they  cannot  mend.  Saint  Paul  blames  them  not 
 for  communion  with  that  fcandalous  perion  before  he  was 
 put  out,  nor  intimates  they  muft  abftain,  till  he  was  put  out,, 
 (no  word  nor  fyllable  in  all  the  Chapter  to  fuch  purpole.)  I 
 confefle  it  is  truc,the  wicked  and  fcandalous  are  as  leaven  ,in 
 the  quality  of  it,  and  may  hurt  the  godly,  as  the  leaven 
 fowreth  meal  but  not  in  the  equality  ot  it.  Leaven  neceila- 
 rily  fowreth  the  meal,  but  the  wicked  do  not  fo ,  the  godly  r 
 the  Pharifees  Doctrine   is  called  leaven  too,  but  all  that 
 heard  it  were  not  tainted  therewith*  for  then  our  Savour 
 Chrift  would  not  bid  the  people  to  hear  them,  every  M;- 
 nifter  membermuft  looktohimfclfto  keep  himfclf  uu{pot- 
 ted  and  undefiled,guarding  his.own  fpirit  withlear,faith, hu- 
 mility, doing  his  belt  to  fecure  himfelf,and  to  reclaim  the 
 wicked  fellow  member,  or  to  remove  him ;  which  having 
 done?  and  uied  all  lawfull  means  of  prevention ,  they  arc 
 no  wayes  polluted  by  his  coming,company,or  communion; 
 It  is  to  himfelf(as  the*  Apoftle  faith)that  he  eatcth  judgement 
 and  concra&eth  pclli  t<on ,,  neither  to  the  Supper  of  the 
 Lord,  nor  to  his  telfow  Communicants ;  like  as  it  is  faid, 
 Titus  1 . 1 5 .  unto  the  pure  aA  things  are  pure  $  but  to  them  t  hat  art 
 defiled  and  unbelieving -,  is  nothing  pur 'e->  but  even  their  minde  and 
 confidence  is  defiled,  to  the  defiling  all  things  to  themfelves,but 
 
 D  d    3  no- 
 
'  —  ■% 
 
 204  tf  *  hurt  to  the  wicked  from  the  Miniflir  Admitting. 
 
 nothing  to  the  pure,  to  whom  all  things  arc  pure,  or  purify- 
 ing; even  the  impure  thcmfelvcs ,  as  being  accidentally ,  or 
 occafionally  means  of  their  better,  and  further  purifying 
 thcmfelvcs.  The  juit  fhall  live  and  feed  by  his  own  faith, 
 not  ftaive  and  dye  by  anothers  infidelity  :  neither  doth  a 
 ftinking  breath,  or  foul  ftomack,  fitting  with  another,  who 
 hath  a  clean  ftomack,  and  a  fweet  breach,  (though  offen-* 
 five  perhaps  to  him,  and  whom  he  would  avoid  if  he  could*  J 
 any  way  taint  him,  and  make  him  to  favour  ill. 
 
 Let  me  ack  yor,  doth  your  prefence,  or  the  pre  fence  of  any 
 •  your  melt  regenerate  and  godly  ones,  doth  it  fandifie  the 
 unregenerate  and  the  wicked  at  all  ?  or  the  Sacrament  any 
 thing  more  in  it  felf  ?  why  then  mould  the  prefence  of  thele 
 defile  you,  or  the  Sacrament  ?  rather  of  the  two,  I  think  the 
 prefence  of  the  godly  doth  fandifie  them  the  ungodly,  like 
 as  the  Apoftle  faith,  I  Cer.j.l^'  The  unbelieving  husband  is 
 fanttified  by  the  wife  •  and  the  unbelieving  wife  is  fanttified  by  the 
 husband,  sc  therefore  as  the  believing  husband,or  wife  (hould 
 be  willing  to  dwell  with,  and  not  to  leave  the  unbelieving 
 wife,  or  husband  ;  fomay  you  and  other  regenerate  and  un- 
 godly be  content  to  communicate  with  the  unregenerate,  SC 
 not  to  feparate  from  themjwhat  knoweft  thou,0  godly  man, 
 whether  thoufhalt  fave  the  ungodly  man?and  what  knowelt 
 thor,0  regenerate  man,  whether  thou  fhalt  fave  the  unre- 
 generate by  words,  initruStion  ,  example ,  life?  How- 
 ever ,you  have  no  warrant  from  the  word,  or  example  of 
 Chrifr,or  his  Apoftles,to  make  your  feparation  from  the 
 publick  Ordinances,  (which  are prefcribed  both  oi  you,and 
 all  external  Members  and  ProfefTours)upon  a  pretence  of  fin- 
 full  polluting  mixtures,  no  more  than  the  other  eleven  Apo 
 ftles  did  withdraw  thcmlelves  from  the  Lords  Supper,becaufe 
 ot  Judas  prefence  upon  a  furmifeof  his  polluting  that  com- 
 mon Ordiiianc;-,inltituted  for  him  and  them  the  vifible  Di- 
 fciplcsofChnft. 
 
 In  a  word,and  that  more  diftinctly  :  The  prefence  8£  recei- 
 ving of  the  wicked  &  unrcgeneratc,the  ignorant,or  fcanda- 
 lous  doth  not  pollute,or  prophane  the  Lords  Supper  in  tlelf, 
 and  intrinfecally-for  this  isonely  when  the  Ordinance  it  fclf  is 
 corrupted ,  and  carried  on  directly  aga;nfr  ,and  contrary  to 
 
 (Thrifts 
 
No  hurt  to  the  wicked  from  the  Mimfltr  Admitting.  205 
 
 Chrifts  order  and  inftitution,as  in  the  Popilh  made, where  o;ie 
 of  the  Elements  is  fu'odu&ed  from  the  peopie,and  the  other  is 
 adored  by  them  :  and  thus,  whosoever  partake  of  the  Sacra- 
 ment fo  corrupted,  though  he  bea  godly?  and  regenerate 
 mandodiin  the  very  partaking  oi  it,  (as  the  Minifter  like- 
 .  wife  doth  in  the  very  adminiftring  ol  it)  fin,  and  pollute  ic, 
 becaufe  they  both  violace  C-rifb  holy  order  and  infticu- 
 tion. 
 
 But  what  is  this  to  the  purpofe ,  feeing  with  us  the  Lords 
 Supper  is  both  adminiftred  and  partaked, according,  and 
 agreeably  to  the  Came  holy  order  and  inftitu'.ion ,  and  there- 
 fore is  nor,  cannot  be,  polluted  inwardly  ,  or  elTcntially  in  it 
 felt ,  by  any  wicked  pretence,  or  mixture  of  perfons.     What 
 then  tuefe  do,  or  may  pollute,  iveminfecally,and  to  them- 
 felves  onely;  to  whom  indeed,  for  want  of  their  due  qualifi- 
 cations of  knowledge ,  repentance ,  faith  >  and  that  through 
 their  own  default,  the  Sacrament  becomes  a  fin,  and  a  pro- 
 phanation  unto  them;  like  as  the  other  ordinances,  that  of 
 the  word  is  a  Savour  of  death  as  is  Laid,  and  thatofp:ayer, 
 is  an  abomination  as  the  Pfalmift  faith.    The  which  is  no 
 Way  infectious  to  the  ordinance  difpenced,which  abides  pure 
 and  holy  ftill  in  it  feH,nor  prejudicial!  to  the  godly  partaking 
 with  them,  who  come  prepared,  nor  chargeable  upon 
 the  Minifter  diftributing  to  them,  as  who  cannot  remedy 
 ir  according  to  his  place,  and  therefore  doth  not  partake 
 withchemiu  their  fin  and  prophanation,  nor  depureor  de- 
 file himfelf. 
 
 They  are  therefore  too  hot  brain'd,  and  cool  liver'd  who 
 urgethatText,  1  "t'tm.  5.22.  againft  the  adminiftring  the 
 Sacrament  to  an  uaregeneratc,  or  a  wicked  perfon;  Be  not 
 partakers  of  other  mens  Jin  x,  $eep  thy  felf  pure,  True  indeed, 
 I  that  give  him  the  Sacrament,  am  partaker  of  a nothers 
 receiving,  phyfically  as  it  is  a  naturail  Action  '•>  but  morally, 
 as  it  is  a  hnfull  Action,  I  am  not  partaker  of  hisunworthi- 
 nelTe  of  receiving,  for  I  a£r  and  cooperate  noth:ngthat  is 
 inductive  of  his  finfull  adlion  of  unworthy  receiving,  but 
 'do  rather  to  the  contrary,  what  1  may  by  warrant  and 
 commiflion  from  the  word,  to  prevent  ir,  by inltnxtion, 
 admonition,  &c,  and  therefore  I  am  onely  paflivehere,and 
 
 Cufo 
 
2  o6  Mtnifters  have  no  power  tofeparate  vile  from  pretious. 
 
 tuffcr  what  I  cannnot  hinder,  their  coming  and  receiving 
 may  b:a  burthen  to  my  Ipirir,  but  no  wound  to  my  con- 
 fcience,it  may  be  my  grief  and  vcxat:on,;t  cannot  be  my  (in 
 and  tranfgrefiion,  who  have  not  the  power  of  discipline  or 
 jurifdi&ion  in  my  hand;  to  execute:  if  fo,  and  I  ihould  neg- 
 lect it,  then  indeed  I  fhould  be  partaker  of  others  fin  in 
 that  way,  and  may  not  keep  rcy  (eif  pure,  I  pray  Sir. 
 
 You  that  fo  Quaere  me  for  admitting  to  the  Lords  Supper 
 pcrlons  before  they  be  born  again  of  water  and  the  fpirir, 
 and  hold  forth  works  of  pety  and  righteoufncirc,  are  you 
 willing  and  content,  that  I,  (and  other  Miniftcrs  folely  and 
 fingly  by  themfelve  0  ftiould  have  fuch  a  power  and  autho- 
 rity to  (hut  and  exclude  from  the  Sacrament  all  the  unrege- 
 nerate and  unrighteous?  you  mult  grant  me  the  power  of 
 not  admitting  and  excluding,  or  die  why  do  you  lay  the 
 blame  upon  me  for  admitting  and  intcrtaining  fuch?  Then 
 you  muft  look  to  your  felf,  and  demean  your  felf  better  to 
 your  mother  Church,  or  elte  your  Minifter  may  begin  with 
 yon,  whoareanunregenerateRailer,  and  an  unrighteous 
 reviier  of  her,  and  Lb  (hut  and  exclude  you  fii  ft;  as  from  the 
 Lords  Supper  ••  fo  all  other  priviledgesof  the  Church. 
 
 If  fo,  then  I  muft  tell  you,  you  are  willing  and  content 
 to  that,  which  is  againft  the  command  of  Chrift,  and  the 
 example  of  his  Apoftle,  ( i  thing  I  thought  you  had  more 
 minded,  becaufe  you  often  mentioned  to  me  the  fame)  as 
 you  may  fec>  Math.iS.  17.  1  .Cor.5.3.and  a  Cor.3^6,  Yea 
 you  will  fmell  as  rankly  of  die  Pope  and  Iefuite  in  this  point, 
 (as  you  do  in  divers  other  >)if  you  can  or  wiil  make  the  keyes 
 of  theKingdomeof  heaven,  and  the  power  of  excommu- 
 n'.ca  ion?  to  belong  fingly  and  folely  to  Peter,  which  were 
 given  to  the  Apoftles  joyntly. 
 
 Yea  more,  againft  your  will  and  meaning,  you  muft  turn 
 Paraftte  and  flatterer  to  me  and  other  Miniftcrs,  in  hanging 
 thofe  keyes  at  mine,  and  every  Miniftcrs  girdle,  and  put- 
 ting fuch  power  into  mine  and  every  Miniftcrs  hand,  or  elfe 
 I  and  other  particular  Miniftcrs,  muft  turn  Profelytcs  and 
 followers  of  you,  and  prefumptuoufly  ufurp  to  every  one  of 
 us  the  power  of  jurisdiction,  as  you  do  to  your  felf  the  autho- 
 rityof  miniftration. 
 
 And 
 
Mimfters  have  no  fewer  t«  feparate  vile  fr$mf  Miens.        207 
 
 And  yet  one  thing  more  muft  be  too,  you  mud  be  willing, 
 that,  as  God  took^  of  the  fpint  of  (JMofes  ,  and  gave  unto  the 
 feventy  Elders'.  Sohefhould  (I  will  not  (ay,  takeofyo\ir(pi- -^     r 
 ric  which  you  have  acknowledged,  is  bucfo  far  as  man  can  *    ' 
 
 judge,  ana  that  is  not  fat  enough,  as  to  this  matter  of  judg-  **>' 
 ing  of  the  unregenerate  ,  or  regenerate,  the  righteous, 
 ot  the  unrighteous.)  Take  of  Jeremft  fpirit,  ana  put  it  upon 
 every  one  of  us,  enabling  ot  us ,  to  ieparatc  the  vile  from  the 
 precious,  to  (ingle  out  the  regenerate,  and  to  pafle  by  the  un- 
 regenerate :  and  in  this  alio  you  fliail  be  willing  to  more  than 
 God  ordinarily  is  willing,  who  will  not  give  his  glory  unto 
 another,  Whofe  glory  it  is, to  fearch  the  heart,  and  try  the  reins^  Jer,  17.10. 
 and  judge  the  Ipirits ;  and  whofe  gloiy  it  will  be,  to  feparate 
 at  latt  the  flieep  from  the  Goates,  the  regenerate Irora  the  uu- 
 generate,  the  righteous  from  the  unrighteous. 
 
 I  fhould  not  fiave  thus  again  fpoken,  and  added  to  you, 
 if  you  had  ufed  the  ordinary  words, of  grofly,  ignorant  and 
 fcandaloufly  wicked,  who  are  nfually  the  (ubje£t  of  theque- 
 ftion  of  admitting,  or  not  adm  tting  ,and  of  whom  a  man 
 may  judge  farther  and  better,  than  of  thofe  ungenerate  and 
 unrighteous  ones,  you  Quaere  me  for  admitting,  who  mould 
 be  excluded  :  Here,  your  (fo  far  as  man  can  judge,)  is  ne're 
 awhit  at  all,  and  io  never  the  nearer.  You  may  put  all  you 
 fee  into  your  eye,  and  fee  never  awhit  the  better  ,  and  judge 
 as  far  as  you  can,  and  dilcerne  never  the  more  of  this  object 
 of  regeneracy, or  unregeneiacy. 
 
 Andlo,  I  hope,  Sir,  you  willatla(f,and  hereafter  excufe 
 me  for  admitting  fome  perfons  to  the  Lords  Supper  before 
 they  be  born  again  of  the  water  &£  thefpirit,at  leaft,fo  far  as 
 man  can  judge  •  and  exempt  me  from  guilt  of  titi  in  my  (elf, 
 or  partaking  ofothet  mens  (in  in  unworthy  receiving  until! 
 theKeyes,  which  are  now  hung  afide,  (ufpended  Sc  excom- 
 municate (as  I  may  fo  (peak)  from  the  Church  ,  and  the  true 
 &:  proper  owners  of  them,through  the  prevalency  of  a  mul- 
 titude of  Schemes  and  Sector  the  prevailing  of  the  fancies, 
 and  factions  of  the  multitude ,  as  alfo  by  reaion  of  Autho  ky 
 not  iutcrpofmg  for  it:  The  Keyes,  (I fay)  be  rendred  and  re- 
 ftored  into  right  hands ,  who  may  lawfully,  will  relolutely, 
 and  do  effectually  (hut  out  irom  the  (aid  Ordinance ,  all  pro- 
 phane ,  and  fcandalons  approachers,and  receivers. 
 
 E  e  But 
 
■  o  g  Particular  tryd  And  examination  not  commanded. 
 
 But  if  all  before  will  not  excufe  me  from  your  qperuious 
 Quaere,  and  exempt  me  from  tin,  of  admitting  the  uniegene- 
 race,  Tpray  Sir,  advife  me,  what  you  would  have  me  do ;  I 
 (hall  be  wiling  to  advife  with  you>fo  long  as  you  will  keep 
 to  the  right  Rule  of  all  good  Counfel,  the  written  word  of 
 G,;d  :  I  know  what  you  will  advife  me. 
 
 Namely,  ro  take  a  particular  Tryal  and  examination  of 
 every  one,  and  whom  1  finde  thereupon  to  be  un regenerate 
 and  unrighteous,  or  ignorant  and  fcandalous ,  to  put  them 
 by,  and  to  fufpend  them  from  the  Lords  Supper, 
 
 But  I  mull:  now  Qjxre  you  firft  ,and  ask  you,  what  War- 
 rant have  you  for  this,  from  the  word  of  God  ,  or  from  the 
 example  of  Chrift,  or  his  Apoft ies  ?  I  finde  it  otherwife,  La* 
 went .3.40.  Let  uifearch  and  try  ourwaj/es  yand  turn  again  to 
 the  Lord:  fo  the  Prophet  hath  it, and  even  fo  the  Apoftle, 
 ?  Cor,i  3.5.  examine  your  [elves  ^whether  ye  be  in  the  faith, prove 
 your  oven  [elves ,  (whether  ye  be  born  of  water  and  the  fpirit.^ 
 Yea  ^m  that  very  place,  and  at  that  very  time,  where,  and 
 when  the  Lords  Supper  was  much  abufed  and  prophaned, 
 and  the  Apoftle  purpofely  wrote  to  them  about  ir,to  reprove 
 and  to  rectifie  it,  he  laith  onely  thus,  1  Cor.  11,28.  But  let  a, 
 wan  examine  himfelf ,  and  [0  let  him  eat  of  that  breadyand  drinkjof 
 that  cup^and  again,  wr/«  31.  if  roe  would  judge  our  [elves  y  we 
 foould  not  be  judged.  I  fee  the  Apoftle  prcfleth  hard  for  felf- 
 examination,  and  judging?  and  iayeth  the  burthen  upon  eva- 
 ry  mans  back ,  who  comes  to  the  Lords  Supper,  (that  he 
 may  come  worthily.) 
 
 But  I  do  not  obferve  him,  urging  Mimfterial  examination 
 and  judging  of  the  finmhians  as  his  duty  pre-requilite ,  and 
 of  that  neceflfcy  in  order ,  to  that  Sacrament,  and  the  Com- 
 municant?, that  unkfle  this  be  done,  and  thofe  can  approve 
 themfelves  to  him  to  be  regenerate,  and  to  be  worthy ,  they 
 muft  not  be  admitted,  or  if  they  be,  they  eat  and  drink  un- 
 worthily ,  and  their  Minifter  is  like  wife  partaker  of  their 
 fin. 
 
 Again,  look  into  ail  the  Evangelifts,  who  relate  our  Sa- 
 viours order  of  inftuution>.and  his  example  of  Adminiftra- 
 tion ;  where  doth  he  command  ,or  did  he  practile ,  this  his 
 M;niftenal  examination,  you  require  fo  ftn&ly,  with,  or  up- 
 on 
 
Self  examination  neceffary.  209 
 
 on  his  Apoftles,  before  he  gave  them  the  Sacrament ,  about 
 their  particular  Eftares ,  whether  they  were  regenerate  or 
 no,  or  what  meafure  of  knowledge  they  had,  or  what  parti- 
 cular fins  they  lived  in  ?  yea,Chrift  rather  ordercth  the  mat- 
 ter fo,  as  to  put  them  upon  it,  and  to  give  them  occafion  to 
 Learch,  and  examine  every  one  themfelves,  when  he  caft  ouc 
 this  word  amongft  them,  {.one  of  you  [hall  bur  ay  »;?,)Math.  2  6. 
 And  (o  they  prefently  tell  upon  ir,  laying,  Lord  ,  who  is  it  ? 
 yea,  every  one  ol  them  {aid,**  it  Ii  Judas  himfelffaid,'Mafter 
 is  it  If  Truely  one  would  have  thought,  here  was  a  juft  oc- 
 cafion given  them,  of  trying  and  examining  one  another,  of 
 finding  and  proving  their  mailer  having  fpoken  fo  indefi- 
 nitely and  generally,  naming  none.  One  of  you  (hall  betray 
 me  :  I  looked  to  have  heard  them  appealing  one  another, 
 fiftingand  diving  one  into  another,  art  not  thou  the  man-;  or 
 fare  thoti  art  the  man,  thoti  Judas  be  are  ft  the  purfe,  and  love  ft  mo- 
 ney ,  have  mot  yon  (Covenanted  to  betray  our  Atafter  for  meney  i 
 you  grudged  when  time  was  y  at  the  box  of  oyntment  powred  on  our 
 (^Mafters  head,  and  counted  it  a  needleffe  wafte^what  was  beftowed 
 xfon  him  ^  it  may  be,  you  have  plotted  his  death  to  five  charges, 
 and  to  go  away  with  the  bag* 
 
 It  is  not  likely,  Peter,  J  ames,  or  Iohn  ,  would  dofuch  a  thing-, 
 who  werefo  carefull  and  tender  of  their  Mafter,  that  when  the  Sa- 
 mar'tans  would  not  receive,  or  intertain  him,  they  would  have  cal- 
 led for  fire  down  from  Heaven  ,  as  EHas  did,  to  have  confumed 
 them. 
 
 But  here  is  no  fuch  matter,  but  every  one  examineth  and 
 queftioneth  himfelf »  Mafter  isnli  Nay » John  himfclf ,  to 
 whom  onely,as  leaning  on  his  breaft,  Chrift  made  known 
 after,  Iudas  to  be  the  man,  concealed  him,fo  far  from  profe- 
 cuting,  appealing,  and  judging  of  him,  that  he  not  k>  much 
 as  revealed  him  to  the  other  Apoftles  $  iuch  was  the  modeft , 
 and  humble,and  charitable  temper  in  the  Apoftles ;  (uch  was 
 the  meek,  lowly,  and  loving  prattile  of  Chnft :  And  would 
 you  have  me  proudly?  and  arrogantly  ufurp  to  my  fell  an 
 Authority,  to  examine,  and  try  all  my  NeighbouiF,whecher 
 they  be  regenerate,  or  no,  before  I  admit  them  to  the  Lords 
 Supper  ?  and  if  they  refufe  to  come  under  fuch  tryal ,  or'  co- 
 ming under,  approve  not  themfelves  fuch,  or  other  wife  luf- 
 
 E  e  2  ficicnr, 
 
*  i  o  Puff  oral  examination  reqniftte  where  it  ma)  he . 
 
 fkient,  as  I  fhall  think,  to  pafle  by  them,  and  leave  them  out 
 as  cxcommunicable.  (There  is  a  New  light  indeed,)  though, 
 they  are  not,  noi  can  be  excommunicated  ;  I  (hall  not  fol- 
 low your  evil  Couniel  herein  (if  you  give  me  no  better)  as- 
 knowing  it  will  be  more  magisterial  than  minifterial  for  me 
 to  do,  and  a  bold  part  in  whomsoever  eife,  (and  a  precedent 
 of  pernkiou;  confequence  in  thefe  times ,  wherein  there  is 
 none  to  make  appeal  unto  in  this  cafe,)  to  put  Church-mem- 
 bers back  from  the  Lords  Supper,  who  are  in  pofldlion  of 
 rheir  right  thereunto  accordbg  to  Law  ,  before  their  de- 
 feats, or  exceffes ,  I  mean  their  unworthineffe,  an i  fins,  be 
 evidently,  and  legally  prove  J,  and  fo  they  authoritatively, 
 and  lawfully  removed.  This  would  be  to  prefume  upon  (in 
 our  felves, under  colour  of  cenfuring,andpunilhing  fin  in 
 others,  and  to  walk  diforderly  and  uncomely,  to  bring  in  or- 
 der and  comelineiTe  into  the  Sacrament?  or  in  the  Ap  jftles 
 words,  to  do  evil,  that  good  m*y  come  of  it ,  of  which  you  may 
 fe:,  what  the  Apoftle  think?,  'Agm,^  8, 
 
 I  Ipeak  not  this,  as  if  felf-examination  fhoul  d,  or  did  in  it 
 (elf  exclude  all  paftoral  examination,  as  needlefte ,  and  inef- 
 fectual :  For  I  acknowledge  fuch  mutual,and  difcreet  Soul- 
 Searching,  and  examining  difcourles, and  conferences  be- 
 twixt Paftour  and  people,  might  be  utefull  and  beneficial  (if 
 ""condefcended  to  by  them,  or  we  authorifed  thereto)  unto  a 
 more  profitable,  and  better  receiving  of  the  Lords  Supper, 
 becaufe  a  fuller,and  clearer  apprehennon  of  the  myfteiy,and 
 preparation  thereunto  might  enlue  hereupon.  And  there- 
 fore, if  my  people  will  either  voluntarily  offer  thcmfelves 
 unto  me  for  any  tryal  and  examination  ;  or  will  admit  rea- 
 dily of  the  fame,  upon  my  tender  thereof ,  I  fhall  cheerful-' 
 ly  undertake  the  work,  and  asthefervant  of  the  Lord  mull 
 nor,  I  fhail  not  ftrivc,or  contend  with  them,  but  be  gentle 
 unto  all  men  and  women,  apt  toTeach^patienty  (to  hear  them) 
 in  meek»effe  inftruUing  thofe  that  oppofe  ,  in  nvldneile  pofiilg 
 them,  who  are  willing  to  learn,  ufingmodelty  and  modera- 
 tion, both  to  ignorant  and  Scandalous ,  (if  any  iuch,)  if  Cod 
 per adventure  will  givrfhem  {faith  and)  repentance  to  the  acknovt- 
 ledging  of  the  truth  j  and  that  they  may  recover  themfelves  out  of 
 thefnare  of  the  Dcvii ',fif  any  be  taken  captive  by  him  at  his 
 
 Will 
 
Pafloral  examination  reqtriftte  where  it  may  be,  '         2\i 
 
 W'll)  and  (o  come  worthily  to  eat  of  that  bread  and  drinkjjfthzt 
 w ine^  decerning  the  Lords  body  and  bloodfa  fo,as  it  is  Rom,  I4.1 . 
 and  fym.if.i* 
 
 Him  (or  her)  that  is  weak^ift  faith  Ifoallrcceivey  bat  not  to 
 doubt  full  d'jpatatiotts ;  nor  (hall  I  lay  heavy  burdens  upon  the 
 peoples  backs  grievous  to  be  born,bu.  Inch  miik  as  they  are 
 able  to  bear ,  they  (hall  have.  And  if  any  be  fit  for  ftronger 
 mear,th:y  (ball  not  want  that ;  rve  that  are  ftrong ,  ought  t? 
 bear  the  infirmities  of  the  weakly  and  not  topleafe  oar  felvcs. 
 
 But  now  looking  upon  the  preterit  temper  of  our  Church* 
 that  legally,  and  authoritatively  this  tryaland  examination 
 of  people  by  the  Paftour  cannot  be  had  and  taken;  as  alio 
 upon  the  averfe  difpoficion  of  our  people,  who  willingly  and 
 readily  will  not  tubmit  unto  the  fame :  Knowing  alio,. that 
 our  Paftoral  power  is  ouely  private,  arbitrary,  and  precari- 
 ous not  publick,  judicial,  and  authoritative, to  compel  peo- 
 ple to  come  in  to  it,  before  their  receiving  the  Ljrds  Supper, 
 or  to  debar  them  upon  their  refufal,  I  will  even  do  as  the 
 King  going  to  war,  in  the  1 4ch.  oiLuke ,  I  will  lit  down  fnft, 
 an  J  confultwithmyfelf,  (feeing  you  can  give  me  no  better 
 advife,)  yea,  with  the  wife  Steward  in  this,  Jam  lefolved 
 what  to  do ,  for  the  Lord  hath  taken  from  me  (as  all  fingle. 
 Minillers)  his  Cenforfhip,or  Judgefhip^to  admit  none  but  re- 
 generate and  righteous  ones  to  the  Lords  Supper,  I  cannot, 
 and  to  fhut  out  ail  thefe,  becaufe  the  unregenerate  and  un^ 
 righteous  are,  and  will  be  amongft  them,l  am  afhamed  ,yea, 
 afraid. 
 
 This  I  will  do  then  5 1,  will  deliver  unto  all  my  Congrega- 
 tion the  whole  Counfel  of  God  about  the  Sacrament  of  the 
 Lords  Supper ,  the  nature,  ufe,  efleds ,  and  benefits  of  the 
 fame,  together  with  the  matter  and  manner  of  their  worthy 
 preparation  thereunto^  Iihalilikewife  exhort  them  to  ex- 
 amine themfelves  about  their  knowledge  of  this  my  fiery  to 
 proteffe  it,  about  their  repentance  of  fins  to  renew  it;  about 
 the  evidence  of  their  faith  to  clear  it :  1  fhall  warn  the  difor- 
 derly,  rebuke  theicandalous,  admonifh  the  ungodly,  laying 
 before  them  the  evil,  and  danger  of  their  unworthy,  and  un- 
 difcerning  eating,  and  drinking  there,  forewarning  them  a- 
 forehand  to  judge  themlelyes,^_/Z^/^w!  the  wrath  to  come,. 
 
 £  e    3  and 
 
21* 
 
 PaJIoral  examination  requifite  jvhere  it  may  be. 
 
 and  the  \udge?nent  to  follow  thereupon^  to  bring  forth  fruits  wor- 
 thy amendment  of  life ;  as  an  Ambairadour  ot  Chrilf,  I  fhall 
 pray  them  in  Chrifvs  jlead^be  you  reconci ted  unto  God ,  and  as 
 their  Oratour,  I  fhali  pray  for  them  unco  God ,  that  the)  may 
 be  filled  with  the  knowledge  of  his  will,  in  all  xvlfdom  and  fpiritual 
 under  (banding  ,  and  that  he  would  fanttifie  a  precious  people  to 
 h'mfelf  and  his  jervice  i  Thus  I  will  endeavour  to  inlhuct  the 
 ignouanr,  and  reform  the  fcandalous,and  fo  take  away  the 
 iubjeft  of  the  queftionSyea,andthelubje£t  of  your  Quxre. 
 For  hereby,^  the  word  of  Gad  they  may  be  born  again  of  that 
 incorruptible  fcedy  the  fp'rit,  i  Pet.  i.  23,  So  my  bletled  Sa- 
 viour went  before  me,  who  before  he  gave  to  Judas  the  Sa- 
 crament, told  him  fmartly  of  his  fin,  and  denounced  the  woe, 
 and  judgement  ready  to  iollow  thereupon  ;  and  chough  the 
 Scripture  mentioneth  not  any  particular  inftru&ion  given  by 
 (Thrift  aforehand  to  the  other  Apoftles ,  abou:  the  Supper 
 (like  as  it  doth  about  the  Paileover,)  y:t  the  present  words 
 of  his  inftitucio'n  and  administration  of  the  fame, coming 
 from  frch  a  mcafuie  of  die  Divine  {pirir,  never  man  (peaking 
 like  that  man,  were  fo  quick  and  mightv  in  operation ,  that 
 thefe afforded  unto  them  what  was  lufficient,  andnccciTary 
 for  their  worthy  eating  and  drinking. 
 
 But,  our  times  are  more  evil  and  finfull  than  thofe  primi- 
 tive ones,  and  our  people  more  biinde  and  dull, than  thofe 
 Apoftle^,  and  we  Minifters  have  but  a  pittance  of  the  fpinr, 
 to  that  our  Savi  jar  had  therefore  we  muft  now  preach  to 
 our  people,  to,  and  again,  in  feafon,  and  out  ot  feafon  ,  be- 
 fore, and  at  the  Sacrament  (for  even  a  preparative  to  the  Sa- 
 c  ramenr  there  woukTbe,  as  there  was  to  the  Paileover)  and 
 all  little  enough  to  make  ready  both  Minifter  and  people ,  fit 
 gircffs  for  the  Lords  Table. 
 
 Now,  Sir,  when  all  this  is  done  by  me  (though  when  all 
 this  is  done*  and  much  more,  I  mu(f,and  (hall  fay  (till ,  I  am 
 but  an  unprc  fitable  favant,  I  have  done  m  more  than  I 
 ought,  and  fall  far  fhort  of  that  too)  I  mean,  when  I  have 
 thus  done  my  duty  man  Lvangclical  fenfe,I  (hall  (whatfo- 
 cver  you  haveQran  ied  to  the  contrary  admit  my  pcopx  unto 
 the  Lords  Supper,  in  a  good  and  charitable;  yea,  warrant- 
 able hopr,  that  they  are  endued  with  fomc  competent  mea- 
 
 fure 
 
P  after  al  examination  reqitifttejvhere  it  may  be  213 
 
 fure  of  knowledge  to  difcern  the  Lords  body  and  bIouJ,with 
 lonie  reasonable  meafure  of  faith  to  believe  in  Chr  ift  Cruci- 
 fied, that  they  are  alfopofleiled  of  feme  humble  and  peni- 
 tent thoughts  of  their  fins  and  unworrhinefle,  of  fome  high 
 and  reverent  apprehenfions  of  the  worth  of  Cftrifts  death 
 and  pafiTioii)  and  the  benefits,  though  i  dcrnor  fummon  them 
 ail  to  appear  before  me,  and  by  a  rigide  ,  and  (evere  tryal, 
 and  examination  take  a  particular  cognilance  of  the  aiore- 
 faid  qualifications  as,  whether  they  hold  forth  the  rvorkj  of  piety 
 to  Gody  andr:ghteo?4fnej[s  to  mentor  whether  they  be  born  again  of 
 water  and  the  fpirit. 
 
 But  if  you  approve  not  what  I  have  laid,  I  yield  too  much 
 untc  you,  more  than  I  need.  Shew  me,  where  ever  in  a  con- 
 ftituted  Church,  embracing,  and  holding  the  found  Do- 
 ctrine, and  wholefome  word  of  Chrift,  any  Member  thereof 
 bapt'fed,and  continuing  in  Union  with  it,  and  in  feilowfrbip 
 of  profeflion  and  worfhip  of  Chrift,  was  ever  denied,  and  put 
 byparticipating  of  the  Sacramental  Seales  by  a  (ingle  Mini- 
 ft"er,for  want,  or  upon  refufal  of  Miniiterial  examination ;  or 
 where  ever  aMinifter  having  done  what  lieth  iu  him  to  keep 
 of  the  fcandalous,  was  thought,  or  made  partaker  of  fin,  for 
 admitting  fuch  unto  the  Lords  Supper ,  as  were  not  byl^gal 
 tryal ,  and  Juridical  examination  pronounced  unworthy, 
 and  fo  [equeftred  from  Communion  with  Church-Mem- 
 bers? Or  where  for  the  avoiding,  and  (hutting  out  of  the 
 unregenerate,  ignorant  ,  and  (candalous.  The  Sacrament 
 of  the  Lords  Supper  is  wholly  and  totally  to  be  forborn,  and 
 fet  aude  by  a  private  Mmifter  as  to  the  reft  of  the  better 
 Members,  untill  there  be  publick  Officers  and  Judges  fet  up*, 
 and  impowred  to  take  a  tryal,  and  make  a  feparation  be- 
 nwixt  them, 
 
 In  a  word,  whether  the  founder  (heepmuft  not  be  let  in 
 into  one  of  their  beft  paftures,  but  kept  from  it,  and  there- 
 by made  weaker  and  leaner,  becaufe  of  Goates,  or  other 
 rotten  lheep  intermingled  with  them  5  will  come  in  with 
 them,  which  cannot  be  held  out  by  a  fingle  ihepheard,  ££  are 
 not  asyet>neither  will  be  (in  haft)fevered5S:  fccludec^by  the 
 great  and  publick  fhepheards  joyntly  and  authoritatively.. 
 And  fo  leaving  thefe  C^srres  ot  mine  with  you,  as  fo  many 
 
 bones 
 
— fc  »     ■»■  I 
 
 214  Chr.gavethe  bread  and  wine  joyrttly  And  gem Ally \not  [tngly^&c* 
 
 ■■■      1" : ■ ! ■ ■ , 
 
 bones  for  you  to  gnaw  upon,  or  rather  as  fo  much  Helle- 
 bore, or  Rubarbe  for  you  to  champ  upon  1  for  the  purging  of 
 your  head  of  the  lightne{Tekof  your  errour>and  your  ftomack 
 of  the  heavineile  of  your  choler.  I  paflc  on , 
 
 Onely  in  a  word,  or  two,  todciire  the  advifes  of  my  fel- 
 low brethren  in  the'Miniftery ,  (for  I  forefec  you  can  ad  vile 
 me  nothing  to  purpofe,  though  I  have  dciircd  it)  whether, 
 being  thus  queftioned  by  a  certain,  uncertain  Quatrelifr,  for 
 admitting  unto  the  Lords  Supper,  perfons  before  they  hold 
 forth  the  works  of  piety  and  righteoufnejfe^  and  before  they  are  born 
 again  of  water  and  the  fair  it  ^  (the  which  is  alfo  adjudged  by 
 others  of  a  better  rank,  to  be  a  partaking  with  the  unwor- 
 thy receiver  in  their  fin  ;  yea,  fin  it  felf ,  and  no  leffe  than  the 
 muithcring  of  Souls,  and  the  giving  them  their  bane  and 
 poyfon,  and  the  like)  whether  J  lay,  (it  my  former  reafons 
 given  for  my  admitting :  of  fome  luch  unregenerate  (it  may 
 be,) ignorant,  St  (candalous  to  the  Lords  Supper  againfl:  my 
 will, be  nodrfficientjand  reatonable  enough,(.ksi  know,they 
 neither  are,  nor  any  other  are,or  will  be)to  them,  whom  you 
 and  I  have  to  deal  with,  nnreafonable  meny  u  the  Apoftle  calls 
 them  ;  From  whom,  pray,  ( I  pray  you)  and  fo  doe, I  pray, 
 that  we  may  be  delivered,-.*  Thefoi.)  whether,  I  were  not 
 beft  to  do  as  our  Saviour  Cbrift  did,  at  his  fiift  adminiftra- 
 tion  of  the  Lords  Supper,!  mean,  give  the  bread  and  wine  ia 
 general  ?  joyntly  to  all,  faying,  Take  ye,  eat  ye,  drink  ye  all 
 of  this,  Sc  not  in  particular^  and  leverally  to  the  hand  of  each 
 one,  out  of  my  own  hand,  to  leaving  it  to  the  people  to  come 
 up,  and  every  one  to  rake  a  portion  themleives  with  their 
 own  hands,  after  the  bleffing  and  confecration,  and  breaking 
 it  into  parts,  or  portions,  and  giving  it  in  general. 
 
 Two  things  I  fuppofe,  that  you  (my  reverend  brethren)* 
 will  Quaere  me  about,  and  ask.  Firft?  what  proof  I  can  bring 
 of  fitch  pra&i'te  of  Chrift,  and  to  what  end,  and  purp  fe  ? 
 
 Fii  ft,  none  of  the  four  Evangclifts,  Mathew ,  Marl^y  and 
 £*%,  for  John  relateth  nothing  of  the  Lords  lalt  Suppjr,  the 
 Sacrament,  nor  Taul  the  Apoftle  (who  profefjeih  to  have 
 received  from  Chrift  whatfoevcr  he  delivered  to  the  firm-- 
 tb'tans  about  the  Sacrament  of  the  Lords  Supper ,  as  alto  to 
 have  delivered  unto  them  whatfoever  he  received  from  the 
 
 Lord) 
 
Chrgave  the  bread  and  wine  )oyntiy  and  gener ally  jiot  [tngl%&c,  2 1 5 
 
 Lord)  do  mention  any  more  but  Chrifts  giving  in  general, 
 the  bread  and  wine,  and  therefore  alfo  (which  may  be  a  fe- 
 cond probable  proof  j  he  (peaks  unto  them5  to  whom  he  gave 
 the  Supper  onely  joyntly ,  and  in  the  plural  ^  take  ye,  eat  ye, 
 drink  ye.  There  is  not  a  word,  or  iyliable  in  any  ot  them, 
 of  his  diftributing  and  reaching  out  a  part ,  or  portion  of  the 
 Sacramental  Elements  fingly,  and  diftin&ly  out  of  his  own 
 hand  to  each  Apoftle  there  prefenr. 
 
 I  could  name  fome  of  the  learned,  who  fay,  that  Ch rift 
 brake  the  bread  into  two  parts  with  his  own  hands ,  and 
 gave  the  one  of  the  parts  to  him  that  fate  next  him ,  of  the 
 right  hand ,  and  the  other  to  him,  who  fate  next  him  on  the 
 lett  hand,  that  they  alfo  might  after  reach  to  them  that  fate 
 next  them,  till  every  one  had  taken  a  part  to  himielf.  And 
 the  more  likely  it  is  that  Chrift  might  do  fo ,  for  that  accord- 
 ing to  the  manner  of  the  Jews,  (as  Rabbins  report)  the  bread 
 they  ufed  was  made  broad,  but  not  very  thick ,  cut  and  du 
 ftinguifhed  into  many  bits  and  pieces,  by  lines  and  furrows 
 deeply  imprinted,  (like  unto  our  Bisket  of  Souldiers,or  Mar- 
 riners)  fo  that  it  might  be  eakly  broken  with  the  hand  into 
 pieces  and  morfcls>  which  the  Greek  call  Shu^ti**,  ((mailer 
 morfels)  or  £<»«&<«■«,  whence  BnccelU  with  the  Latines. 
 
 Secondly,  they  all  relate  clearly,  that  Chrift  fate  ftill  ac 
 the  Table,  all  the  while  of  the  adminiftration  of  the  Sacra- 
 ment, and  all  his  Difciples,  or  Apoftles  (ate  alfo  with  him  at 
 the  fame  Table*  How  then  could  he,  conveniently  reach 
 out  ofhis  own  hands  the  Cup,  &c  the  bread  broken,  or  pieces 
 thereof,  particularly,  and  feverally  to  every  Apoftle ,  being 
 twelve  of  them,  and  at  fuch  a  diftance?  for  then  certainly 
 he  removed  not  up  and  down,with  the  bread  and  wine  in  his 
 hands,  or  carried  it  from  place  to  place ,  from  one  Commu- 
 nicant to  another,  (as  it  is  done  now  adayes)  and  as  the  E- 
 vangelifts  relate  nothing  of  Chrifts  riling  from  the  Table, 
 and  going  to  the  Apoftles  feverally ;  fo  neither  do  they  fay 
 any  thing  of  the  Apoftles  riling  and  coming  to  him  fingly, 
 how  then  could  Chrift  put  the  Sacramental  Symboles  into 
 their  hands ,  or  mouths  feverally,  fome  of  them  fitting,  or 
 leaning  remotely  from  him ,  no,  not,  though  Chrift  (Gould 
 have  fate  in  the  midft  of  them,  as  Painters  reprefent  the  a£ti- 
 
 F  f  on 
 
21 6     Cfoifi  gave  bread  awdwint  joyntly  and  generall^mt  fingly  &c. 
 
 on  uiiiallyrit  is  molt  likely,  and  almoft  fure,  that  he  gave  the 
 Difh,  ovPiatccr,  and  fo  the  Cup  to  the  Apoftle,  who  fate 
 next  him,  and  fo  they  wnt  down  along  the  Table,and  were 
 reached  about  fucceifivciy  from  one  to  another,  every  one  ta- 
 king a  portion  of  either  of  the  Elements. 
 
 I  might  alfo  Cay  thirdly,  it  is  politively  affirmed  by  one  of 
 the  Evangelifts  of  one  of  the  Elements ,  namely  the  wine, 
 that  Ch rift  gave  it  but  in  general,and  bad  them  divide  it 
 amongft  themfclves  in  particular,  Luke  22. 1 7.  and  (no  que- 
 ftion)  he  did  fo  with  the  bread.  I  would  fay  fo,but  that  I 
 think  St.  Luke  fpeaketh  of  the  Pafdial,  not  Eucharift  cal 
 Supper.  I  know  the  ftream  ot  our  Expofitours  and  Divines 
 run  upon  the  Euchariftical  Cup  here  to  be  fpoken  of,  and 
 meant  jfor  my  part,  I  (hould  rather  undcrftand  here  the  Pa- 
 fchal  Cup,  and  notwithstanding  this,  I  can  make  up  my  Ar- 
 gument ot  Chrifb  giving  the  wine  generally  amongft  all  the 
 Mcipics,  and  not  to  each  one  of  them  feverally,  as  I  (hall 
 anon.  But  firft  I  will  make  good, that  the  Euchariftical 
 Cup  cannot  here  be  fo  well  meanc  ,  as'  St.  Luke  himfelf 
 (whofe  praife  is  in  the  Gofpel  as  for  many  things,  fo  this 
 efpecially,  that  having  perfect  underftanding  of  things  from 
 the  very  firft  he  wrote  them  down  in  order,  to  the  moft  ex- 
 cellent Theopbilus  and  the  whole  Church)  doth  by  the  order 
 of  the  Context  (hew :  For  having  dilligently  and  diftinctly 
 declared,  both  the  Pafchal,aud  Euchariftical  anions,  it  is  not 
 obfcurely  let  down,  that  Chrift  and  the  Apoftlcs  ufed  a  Cup, 
 or  drinking  at  the  Pafcal  Supper}  for  fo  at  the  1 7  &  1 8  vcrfes, 
 before  the  inftitution  of  the  Sacrament  of  the  Lords  Supper, 
 he  reached  out  to  them  the  Cup,  faying,  divide  this  among  you, 
 and  doth  plainly  rcferre  the  words  in  which  he  protelieth 
 that  he  will  not  henceforth  drin\of  the  fruit  of  the  Vine ,  to  the 
 celebration  of  the  Pafchal'Lamb :  for  fo^  the  particles  And> 
 and  For,  muft  needs  joyn,  and  even  reftrain  this  of  the  Cup 
 and  his  afleveration,  to  the  immediately  preceding  Narra- 
 tion of  the  PalTeover,  and  fo  make  them  Pafchal. 
 
 They  that  would  have  it  fo  to  be  meant  of  the  Eucharifti- 
 cal Cup, or  Wine,  are  forcedjand  fain  to  bring  it  hither  by 
 a  figurc^hat  of  Anticipation,  or  preoccupation,  and  for  this 
 f  urpofe  >to  joyn  Chrifts  protcftation  of  not  drinking  any 
 
 more 
 
CbriHgAve  brud and mint  jsyntlj  4ndgener*ltyfiotfingl%&c.  217 
 
 more ,  verf,  1 7.  to  his  proteftation  of  not  eating  any  morc> 
 verfj  6,  To  which  I  reply. 
 
 Firft,  there  is  nofuch  Anticipation  of  fettingthe  Eucha- 
 riftical Cup  before  the  bread ,  whereas  verf  20.  the  Euchari- 
 ftical Cup  is  mentioned  again  after  the  bread. 
 
 2.  It  is  ftrange  to  me  that  the  Euchariftical  Cup  thould 
 be,  and  appear  in  the  17. verf  out  of  its  own  due  and  proper 
 place,  at>  and  in  the  Paffeover,  as  which  rather  came  to  puc 
 an  end  to  the  Pafleover  Supper,  tor  the  Eucharift  begins  ac 
 the  19.  verf  This  were  to  make  the  Apoitle  hnke ,  who 
 wrote  down  things  in. ordrr ■,  having  hid  perfetl  underftandlng  of 
 them  from  the  very  firft  ,  Lake  1.3.  to  Write  down  things  diL- 
 orderly,  and  to  put  down  fomewhat  firft,  which  was  laft.and 
 fomething  belonging  unto  the  Lords  Supper,  into  the  Paffe- 
 over Supper. 
 
 3.  If  for  that  purpofe  above  mentioned,  what  need  they 
 call:  a  figure  for  that,  when  as  the  Pafchal  Cup,  there*  at  the 
 Paffeover  could, and  would  have  dene  it  without  it-,  yea, 
 did  it,  for  of  this  Cup,  Chrift  fpake,  when  he  laid  ,  /  mil  not 
 henceforth  drink^more,  $cc.  alluding  to  the  Canon  of  the  Jews 
 Paileover,  wherein  it  was  forbidden  them  that  night  to  drink 
 any  more,  after  they  had  duink  in  the  laft  Cup  of  the  Supper. 
 For  after  that  the  Mafter  of  the  family  hath  drunk  the  laft 
 Cup :  He  fayes,  this  night  I  will  drink  no  more. 
 
 4.  May  not  this  breed  a  great  deal  of  confufion,  thus  to 
 intermingle  the  Sacraments  of  the  New  Sc  Old  Teftament, 
 and  jumble  them  together  ?  to  transferre  by  a  figureof  An- 
 ticipation, the  Euchariftical  Gup  from  the  Lords  Supper  unto 
 or  into  the  Paffeover,  for  thispurpofe  to  joyn  his  Atteftation 
 of  not  drinking  any  more  of  the  Euchariftical  Wine ,  unto 
 his  Atteftation  of  eating  no  more  of  the  Pafchal  bread?  efpe- 
 cially,  when  as  two  other  Eyangclifts,  Math. 26.2  6  $1  M<*rk^ 
 14.24.  do  place  the  fame  Atteftation  of  Chrifts  not  drink- 
 ing thenceforth  of  the  Euchariftical  Cup  as  they  think,  at  the 
 end  of  the  Lords  Supper. 
 
 5 .  I  take  it  irt  this  his  Atteftation -of  not  drinking  thence- 
 forth ot'the  Wine  Eucrrariftitai,in  Mathero  and  Mark.,  is  in- 
 clrdedalfo,and  meant, his  not  eating  thenceforth  of  the 
 bread  Euchaiifticall  (by  a  tiu:r  figure  of  Synecdoche,  which 
 
 Ff  a  puts 
 
a  1 8         Chrift  eat  not,  nor  drunk  Ettcbarift.  bread  and  wine. 
 
 puts  down  a  pare  for  the  whole)  and  Co  likewife  in  Luke  his 
 Attcftanon  of  not  eating  thenceforth  of  the  Pafchal  bread, 
 would  have  included  his  not  drinking  thenceforth  of  the  Pa- 
 fchal Wine,  (by  the  fame  figure  of  Synedocherputting  a  part 
 for  the  whole)  if  the  Cup  had  not  there  been  added, and  his 
 particular  At  tc  (ration  there  mentioned.  For  this  I  fuppofe 
 will  be,  or  mult  be  granted,  that  Chrifts  Atteftation  was  ge- 
 neral as  to  both  Elcmentstbat  he  would  not  eat  of  the  bread 
 (nor  drink  of  the  Wine)  Pafchal ,  untill  the  Kingdom  of 
 God  (hall  come.  And  the  expreffing  of  both  thefe  Attesta- 
 tions in  the  Paireovcr  by  St.  Luke  ,  is  to  me  a  rule  to  under- 
 ftand  both  alio,  though  but  one  is  exprefled  by  the  two  E- 
 vangelifts,  Matherv  and  Mark. 
 
 Thus  you  fee  how  the  expo(itionofSt.£#%,.rwords,  of 
 the  Pafchal  Cup,  prevents  all,  or  lome  of  the  objections  and 
 inconveniences  above,  and  alfo  makes  for  a  clearer  expofki- 
 on  of  Mathew  and  Mark^  alfo,  about  the  fuppofed  Eucharilti- 
 cal  Cup  to  be  the  Pafchal  one,  and  fo  gives  me  fome  fatisfa- 
 &ion,  about  our  Saviour  Chrifts  eating  and  drinking  of  the 
 Euchariftical  element^  himfell  (about  which  I  fhall  be  thank- 
 fuil  to  any  that  will  give  me  more. )  For  whereas  in  the  two 
 Evangelifts  01  r  Saviour  faith,  /  will  not  henceforth,  or  any  more 
 dfmk,  of  the  fruit  of  the  V^ne,  If  the  words  import,  that  then  at 
 that  timc,he  did  drink  of  the  Euchar'ftical  Wine  (and  fo  eat 
 of  the  Euchariftical  bread)  I  conte(Te>  I  cannot  yet  conceive 
 how  this  can  be  agreeable  to  our  Saviour,  himlelf  to  Com- 
 jnunicateof  the  Sacrament,  andfo  to  eat  and  drink  his  own 
 body  and  bloud,  whether  he  f pake  of  an  Oral,  or  a  Spiritual 
 -one.  And  befides?  I  Hear  no  worcls  of  our .^ayiours  partaking 
 by  his  mouth,  I  mean  manducating  , or  chewing  the  bread, 
 or  drinking,and  fwallowing  of  Wine,  by  any  ol  the  Evange- 
 lifts, onely  they  relate  that  he  faid  to  the  Apoftles ,  Take,  eat 
 ye,  $cc.  which  furely  they  would  havefpoken  of,  if  fwch 
 things  had  been  done  ,  as,  who  diligently,  and  accurately 
 have  fet  down?the  very  circumftanccsof  the  whole  bufincfle 
 of  the  Lords  Supper :  And  laftly,  the  Lords  Supper  was  pro- 
 vided by  him,  onely  for  the  benefit  of  his  Difciples  .and  his 
 Church,  himfelf  having  no  need  thereof. 
 
 And  I  believe,  the  old  Liturgy  of  the  Church  of#  England 
 
 intimated 
 
Chrift  eat  not  nor  drunk  Eucharift.  bread  and  mne.         2 1 9 
 
 intimated  as  much,  where  it  enjoyned  the  Minifter ,  fit  11  ro 
 receive  the  Communion  in  both  kindes  himfelf,  and  next 
 to  deliver  it  to  the  people,  as,  who  ftood  in  as  much  need  of 
 the  benefit  thereof  as  the  people,  and  therefore  invited  them 
 thereto,  by  his  Example  of  Hift  receiving  himfelf;  For  the 
 realon  why,  they  that  compofed  the  afoiefaid  Licu:gy,;  [\w 
 and  thought  it  needfull,tobeputdownfor  a  Rubrick  ,  or 
 Order  for  the  Minifter,  to  receive  the  Communion  in  both 
 kindes*  firfthimfelr,  mutt  needs  be  this,becaufe  they  faw, 
 andknew,that  it's  no  where  recorded  ot  Chrift,  that  he  did 
 himfelf  firft,  or  laft,  receive  the  Sacrament,  either  in  both, 
 or  in  either  of  both  kindes,  as  being  incongruous  and  incon-* 
 fiftent  to  his  perfon,  and  himfelf  having  no  need  thereof. 
 
 No  more  had  he  of  his  being  baptifed,  and  circumciled, 
 and  keeping  the  Pa(Ieover,you  will  fay :  ye^,that  it  was  need- 
 full  for  him  firft  to  be  Grcumcifed  ,  for  (o  he  was  to  be  made 
 a  debtour  unto  the  Law  , to  fulfill  it  in  our  nature,and  might 
 be  fitted  to  keep  the  PatTeover.  And  fecondly,  it  was  need- 
 full  for  him  to  be  baptifed,  thereby  to  be  initiated  into  his 
 Office,  and  Miniftry,  not  of  his  own  private  Authority  >  but 
 by  a  folemne  Ordination  and  publick  Teftimony  ot  the  Sa- 
 cred Trinity  at  his  baptilme,  and  to  be  made  known  to  ]o'j/} 
 the  Baptiftyzud  the  World  to  be  the  Son  of  God,  and  the 
 great  Mafter  of  Ifrael:  But  for  what  need  and  ufe  Chrift 
 himlelf  fhould  partake  of  the  Sacramental  bread  and  wine, 
 I  cannot  tell,  one  tells  me,  for  the  fan£tifying  of  them  to  us, 
 like  as  he  was  baptifed  for  the  fame  pur  pole  :  Bir.  I  may  tell 
 him  again,  that  the  bread  and  wine  were  falsified  to  us,by 
 his  word  of  inftution,  bletfbg,  and  giving  thanks. 
 
 Nor  was  our  Saviour  CI  r.ft  baptifed  onely,  or  chiefly  for 
 the  fanftifying  ot  baptifme  to ,  and  for  us ,  (though  for  this 
 alfo,)  (for  it  was,  and  is  lan&ified  to  us  by  the  Holy  word  of 
 inftirution,  and  by  the  Holy  words  of  celebration,  being  ad- 
 mi  niftred  in  the  name  of  the  Holy  Trinity,  Father,Son,and 
 Holy  Ghoft,)  but ,  as  Chrift  himlelf  Ipecifieth  ,  that  he 
 might  fulfill  sail  righteoufnefle,  by  being  obedient  to  Gods 
 appointment  in  all  things,  in  being  born  and  Circumcifed>  fo 
 baptifed,  and  after  Crucified,  and  fo  holding  a  perfect  fel- 
 lowftvp,  &  full  likeneffe  in  all  things  with  us ,  (fin  onely  ex- 
 
 F  13  cep:ed) 
 
2  2  o       chrift  Eat  m,  nor  drunk  Eucharist  bread  and  wine. 
 
 cepted.)  He  was  partaker  of  both  Sacraments,  Circumcifion 
 and  baptifme  >  to  (hew  he  came  to  make  both  one,  Jew,and 
 Genrle,  and  to  be  redeemer  of  both,  and  of  baptifme  parti- 
 cularly, alfo  that  he  might  give  Teftimony ,  and  approba- 
 tion to  Johns  baptifme  to  be  of  God  >  by  fubmirting  thereunto 
 in  his  own  perfon  ,and  laftly,  that  he,  coming  into  the  world 
 to  be  made  head  of  the  Church,  might  be  (olemnely  admit- 
 ted thereinto,  as  all  other  Members  are ,  and  fo  the  head 
 might  confecrate  baptifme  to  all  the  other  Members ,  to  be 
 an  effectual  ugn  of  their  admiflion  into  the  Church,  as,  who 
 are  baptifed  into  one  body ,  and  by  baptifme  put  on 
 Chrift. 
 
 But  neither  doih  the  fan&ifying  of  the  Euchariftical  wine 
 and  bread  by  Chrift,  far:sfie  me  about  his  eating  the  one,  or 
 drinking  the  other  ;  how  could  he  eat  his  own  body,  which 
 was  given  for  us  onely,  and  do  it  in  remembrance  of  him- 
 felf ?  how  could  he  drink  of  his  own  bloud,  which  wasfhed 
 for  us  oncly  for  the  Remiflion  of  fins  ?  he  fan&ified  baptifme- 
 water  indeed, both  by  ordaining  it,  and  partaking  of  it  him- 
 felf; bit  hefan&ified  the  Euchariftical  bread  SC  winc,not  by 
 partaking  of  that  himfelf,  but  by  ordaining  them  to  us. 
 And  whereas  it  may  be  fa  id  farther,  that  one  of  the  ends  of 
 the  baptifme  alfo  is  theRemiflionof  fin?,  and  clearing  the 
 Soul  from  them,  I  return,  that  it  was  not  requisite  Chrift 
 fhould  t  e  baptifed,as  to,  or  for  all  the  ends  of  baptifme ,  but 
 onely  thofe  above  mentioned.  Nor  was  it  at  all  neceftary 
 Chrift  fhould  be  baptifed  in  regard  of  himfelf,  as  to  this  par- 
 ticilar,  feeing  he  had  no  fin  in  himfelf  to  be  remitted,  or 
 cieanfed  :  yet  in  regard  of  u',  whofe  fins  he  bare  and  carried, 
 it  was  neceffary  he  fhould  be  baptifed  ,to  feal  unto  us  the 
 clcanfingand  Rcmiflion  of  our  fins  .•  The  which  cannot  be 
 fo  {aid,  or  applied  of,  or  to  h  is  partaking  of  the  other  Sacra- 
 ment ;  which  is  not  therefore  recorded  in  Scripture  plainly 
 and  manifeftly,  as  his  baptifmg is. 
 
 Who  will  bring  me  into  th<s  ftrongCitie  ?  who  will  give 
 me  to  drink  of  the  Well  [nBethlehem}fVilt  mi  thouf)  Godi  O  [end 
 om  thy  light  ,  and  thy  trmhy  let  them  lead  me,  let  them  bring  -me 
 unto  thy  Holy  Hill ^7 'each  me  to  know  thy  will ,  for  thou  art  my 
 Cody  thy  fpirit  is  good,  lead  mt  inte  the  land  ofuprSgbtnejfe  ;  Teach 
 
 me 
 
Chrift  Bat  not,  nor  drunk  Euclurifi,  bread  And  wine.  221 
 
 me  thy  vt>ayy  O  Lord^  and  lead  me  in  a  plain  path.  And  this  is  the 
 plain  path  here  ,  a^  I  take  ir,  wherein  all  may  meet  and  walk 
 together  as  friends,  Math.ivyznd  Mark^  andLxke,  and  at 
 lail  fie  down  together  at  the  Pallcover.  My  meaning  is : 
 The  attestation  ot  our  Saviour  Chnft,of  his  not  drinking  any 
 more  of  the  fruit  of  the  Vine  recorded  by  them,and  fet  down 
 at  the  end  ot  both  Sacraments,  the  Pafchal  and  Euchanfti-- 
 cal,lct  it  be  intended  by  them,imphcicely,  f  why  not?  though 
 it  be  not  faid  explicitly,  to  which)  to  have  its  reference  into 
 the  PafTeover,  and  the  Pafchal  Cup  there  (pokenofin  Luker 
 and  be  but  one  and  the  fame,  with  the  afleveration  there 
 mentioned  5  ot  his  not  drinking  any  more  of  the  fru;t  of  the 
 Vine  :  and  all  parties  are  agreed,and  this  the  conclu(ion,that 
 our  Saviour  Chrift]  communicated  himfelf  of  the  Pafchal 
 Bread  and  Cup, though  not  of  the  Euchariltical.  For  it 
 when  our  Lord  Jefus  Chrift  was  yet  converfant  in  perform- 
 ing the  Rite  of  the  Paileover ;  he  faid,  and  affirmed  that  he 
 would  not  thenceforth  drink  of  the  fruit  of  the  Vine  (as  the 
 very  context  in  Luke  exprefly  (heweth.)  It  is  to  me  a  very 
 Demonstration,  that  afterwards  in  the  tranfa&ion  ot  the  bu- 
 finefle  of  his  own  Supper,  he  d  id  not  drink  ofthe  fruit  of  the 
 Vine  ; for  then  he  fhoutd  not  have  pu  i.Ltually  obfrrved  ,whac 
 before  he  fofoiemnelyaflevercd,  which  he  did,  doth,  and 
 ever  will,  as  being  the  truth  icfeif:  But  how  is  this  aifo  an 
 argument,  to  prove  that  Chrift  gave  the  Euchariftical  Cup 
 (and  fo  the  bread,  having  broken  it  firft  into  pieces,  whether 
 juft  twelve, or  more,  I  will  not  argue  it)  to  the  D.fciples ,  or 
 Apofties  in  the  general,xo  take  with  their  own  hands  a  por- 
 tion, or  in  particular,to  each  one  (ingly  from  his  own  hands?' 
 why  thus;  becaufe  Chrift  did  fo  at  the  PafTeover ,  he  gave 
 the  Pafchal  Cup,  faying  to  them  j  take  this,  and  divide  it 
 amongft  your  f  elves.  They  delivered  it  from  one  to  another,, 
 and  to  divided  it amongft  themfelves,Chrift  onely  gave  it 
 in  general,,once  forjall.  For  fuch  indeed  Was  thecuftomc,, 
 andfafhion  ofthe  lews  at  their  PafTeover,  where  the  father, 
 or  matter  of  the  family,  which  was  not  to  be  fewer  then  12. 
 andfometimes  20.  were  joyoed  >and  then  they  were  called 
 the  brethren  ofthe  fociety;  Blcfled  the  unleavened  bread, 
 and  the  Cup,or  wine,  and  (o  they,  who  did  eat  the  Palle- 
 ts verr 
 
222  C#r/7/  Mf  not^  nor  drunk  Eucharift.  bread  And  wine. 
 
 over  with  him? cook  every  one  hi;  portion  with  his  own 
 hand  out  of  the  Platter  and  the  Cup,  let  down,  and  removed 
 from  one  to  another.  The  which  cuftome  or  the  Pafleover 
 our  Saviour  Chrift  obferved,  and  pra&ifed  at  his  own  Sup- 
 per; and  thofe  words  of  his,  Math,z6,ij.  import  as  much, 
 where  he  took  the  Cup,  and  gave  it  to  them,  laying,  drinks 
 ye  alt  of  it ,  taking  it  feverally,eyery  one  into  your  hands, 
 and  lb  delivering  it  into  one  anothers  hands,  they  who  fate 
 further  off  receiv'ng  it  from  the  hands  of  thole  that  Tate  next 
 them.  And  the  fame  is  to  be  conceived  was  done  about 
 the  Bread. 
 
 One  thing  I  muft  adde  for  explication  of  my  felf ;  That 
 1  call  it  the  PafchallCup,  not  as  if  it  were  a  Sacramentall 
 pare  of  the  Pailcovcr,  as  who  know,  there  is  no  word  of  it 
 ac  all  in  the  firfr  iriftitution  of  the  Pafleover,  and  that  it 
 was  the  blood  of  the  Lamb,  that  reprefented  the  Blood  of 
 Chrift,  tie  wine  in  the  Cup,  did  it  not(for  then  there  would 
 have  been  in  one  Sacrament,  two  Sacramentall  fignes  rc- 
 prefenting  one  and  the  fame  thing,  which  ought  not  fo. 
 to  hz.) 
 
 But  I  call  it  fo,  thePafchallcup,  becaufe  it  was  occafio- 
 nallyufed  in  and  at  the  PaiTcover  Supper,  by  reafon  of  the 
 concurrence,  this  had  with  the  common  Supper?  but  the 
 night  before,  where  wine  was  in  ufe;  l;ke as  unleavened 
 Bread  was  alfo  occafionally  utcd  in,  and  at  the  Common 
 Supper,  by  reafon  of  the  concurrence ,  this  had  with  the 
 P.Uleovcr,whercunleavened  bread  might  onely  be  ufed.  But 
 this  muft  not  be  ftr.ck  ar»becaufe  the  Sacraments  of  the  Jews 
 were  both  temporallandfpuicualjrefrelhments,  as  in  which 
 were  fome  things,  that  were  alfo  fignall  emblemes  of  their 
 deliverance  out  of  Egjpt9  and  other  temporall  bleflings, 
 and  not  onely  Sacramentall  pledges  of  Chrifts  Body  and 
 Biood,aswereeafietofhewout,ofthe  i  £V.io.  &ciflor-l5* 
 especially  where  the  great  feall  of  jo  fas ,  which  was  not 
 the  Sacramentall  one,  becaufe  not  kept  on  the  fourteenth 
 day,  but  on  the  fifteenth  day,  and  therefore  a  common 
 one,  is  notwithstanding  called  the  ?afcha?  ot  Pafleover,  be- 
 caufe it  was  joyned  unto,  and  with  the  Sacramental  Pafle- 
 over. 
 
 If 
 
chi ft  gw*  *ot  fitghi  &c*  ill 
 
 If  any  (hall  fay,  that  the  Evangelifts  affirming  Chrifh 
 breaking  of  the  bread,  do  imply  and  intimate  his  distribu- 
 ting of  it  (everally  to  them,  with  their  favour  I  ihali  fay, 
 that  thefc  two  differ  far  one  from  the  other,  t©  break  and 
 to  diftribute ;  for  a  thing  may  be  broken,  which  isnotdi- 
 ftrfouted ,  and  a  thing  may  be  diftribur  ed ,  which  is  not 
 broken.  True,in  Ifai  5  8.7  tbreak,  thy  bread  unto  the •hungry ,  is  as 
 much  as  diftribute,  or  deal  out  thy  bread  nnto  the  hungry  ; 
 but  in  the  Evangelifts  (peaking  of  the  Lords  Supper  ^  break- 
 ing cannot  have  the  fignification  of  diftributing ;  no  not  of 
 giving,  thefe  being  apparently  d  ftinft  Acts,  breaking  and 
 giving  ••  whereas  if  they  were  both  one,  it  mould  be  a  necd- 
 iefle ,  and  fruitlefle  repetition ,  which  Chrift  himfelf  rather 
 forbiddeth  elfcwhere  then  ufeth  here :  be(ides,the  worddi- 
 ftnbutethas  any  Aft  of  Chrift  m  the  Lords  Supper ,  I  read 
 not  of,  but  onely  this,  that  he  brake,  and  gave  it :  Chrift  in- 
 deed brake  the  bread,  parting  it  into  divers  pieces ;  and  fo 
 gave  it,letting  them  all  together  before  the  Apoftles  in  gene- 
 ral, for  them  to  take  each  of  them  a  piece  :  But  that  himf  If 
 diftributed  it  piece  meal,  (as  is  faid)  a  piece  from  his  own 
 hands,  to  every  one  of  the  Apoftles  fingly,  is  already  contra- 
 dicted by  the  reafons  above  mentioned ,  and  Scriptures  al- 
 leadged  to  the  contraiy.  If  another  ihall  plead  it ,  that 
 Chrift  with  his  own  hands  gave  the  fop,  buecellam  intinttamy 
 the  dipped  morlel  into  Judas  own  bands ,  particularly  and 
 fingly;  It  is  nothing  to  this  purpofe ,  for  it  was  no  Euchari- 
 ftical?  but  Pafchal  bread,  and  dipped  in  the  Di(h,  not  the 
 Cup,  and  onely  to  difcover  Judas  to  be  Traitour,not  to  figni- 
 fie  any  inftitution  of  the  Supper :  and  fo  that  a&ion  of  Chrift 
 is  as  vainly  here  pleaded,  as  elfewhere  by  the  Papifts  for  the 
 juftifying  their  giving  the  Sacrament,  but  in  the  one  kinde  : 
 for  when  they  are  put  to  it  by  our  arguments ;  they  fay  they 
 dip  bread  in  wine,  (which  they  do  alfo  under  pretence  and 
 fear,  of  f pilling  any  wine)  and  fo  make  a  fhew  and  colour  of 
 wine  given  together  with  bread ,  (as  Chrift  dipped  a  fop  and 
 gave  it  Judas)  whereas  the  Elements  are  to  be  given,  not  to- 
 gether, but  feverally,and  the  wine  fo,  as  ic  may  be  drunken, 
 and  not  eaten,  the  perfect,  and  full  alimony  of  the  body,  fo 
 of  the  Soul,  ftanding  in  both  wayes,  given  aud  taken  of  eat- 
 
 G  g  ing 
 
224  Chrift  gave  not  fingly  x  &c. 
 
 ing  and  drinking ,  and  befides,  Chrifts  example  is  nothing  to 
 their,  or  to  that  purpofe  neither. 
 
 But  now  again,  in  foraying  do  I  not  rebuke  the  former, 
 times,  (and  the  prefent  alio,)  and  to  the  praftife,  then,  and 
 now,  when  Minifters  by  appointment  did,  and  do  give  to 
 every  particular  Communicant  fingly ,  from  their  own 
 hands,  the  Sacramental  Elemencs  ,,fayaig ,  Take  thou ,  eat 
 thou,  drink  thou  ?  No,  I  do  not ,  nor  defire  to  fpeak  evil  of 
 Dignities.  For  neither  of  both  wayesare  any  alteration  in 
 the  fubftance  of  the  Sacrament,  or  Sacramental  a&ion  (of 
 giving  J  There  is  Chrifts  giving  in  both,  whether  it  be  gi- 
 ving in  general,  to  all  at  once  together,  or  giving  in  feverai 
 to  one  after  another  fingly.  The  difference  is  onely  in  the 
 circumftanceand manner  :  therefore  the  Sacramental  Ele- 
 ments formerly  by  fome  were  given  to  each  Communicant 
 fingly  from  the  Minifters  hand,  and  by  others  were  gi\cn  to 
 them  generally ,(o  that  every  one  with  his  own  .hand  took 
 them,  and  by  both  inculpably,  and  without  offence,  becaufe 
 given  by  both :  and  there  was,  giving  in  both,  which  is  as 
 much  as  is  faid  exprefly,  Chrift  did  ,  (who  gave  ,  and  bad 
 take,erc) 
 
 Onely  I  think  that  the  change,  or  choice  herein,  I  mean, 
 of  new  manners,  and  formes  of  words,  or  circumftances.yea, 
 though  it  be  but  of  Letters  and  Syllables?  in  Sacramental  af- 
 fairs, is  not  to  be  allowed  to  every  private  particular  man,  or 
 Minifter,  to  make  it  of  his  own  head,  and  at  his  own  plea- 
 fure. 
 
 So  in  Baptifme,it  is  by  the  authority  of  the  Greek  Church, 
 that  the  Minifter  thereof  ufeth  this  form  of  words*  Let  the 
 fervant  of  Chrift  be  baptifed  in  this  water*  By  the  like  au- 
 thority ofour  Church  it  is,thattheMinifter  ufeth  fome  what 
 different  and  other  words,  I  baptifethce  in  the  name  of  the 
 Father  the  Son  and  the  holy  Ghoft,which  leemeth  to  draw 
 nearer  unto  the  command  of  Chrift,andthcpatternof  John 
 thejaptift,  Matth,  i%.\9.}ohn$%l6. 
 
 So  for  the  Sacrament  of  the  Lords  Supper,  ufed  and 
 prefcribed  in  the  Greek  and  Lacine  Church  was  this , 
 Let  the  Body  an  Blood  of  Chrift  be  profitable  to  thee  un- 
 to eternall  life ,  and  ,the  party  to  anfwer  Amen.  After 
 
 this 
 
Chrift  gdve  not  fingly  ,&c%  22- 
 
 manner  it  is  now  done  in  our  Engliih  church.    • 
 
 Thus  it  was  by  the  publ^ck  confent  of  our  Church  of 
 England,  that  Chrifts  form  of  words  at  his  delivery  of  his 
 laft  Supper.  Take  yc,"  eat ye,  drink,  fpoken  inthePlurall 
 were  changed  into  the  Singular ,  at  our  delivery  of  the 
 fam: ,  Take  thou ,  eat  thou,  &c. 
 So  likewife,  becauie  there  is  not  mentioned  in  the  Evangs- 
 lifts  the  form  or  words  of  bleflingthe  Bread  and  Wine,and 
 giving  thanks ,  which  our  Saviour  ufed  ,  feverall  forms? 
 and  words  of  doing  the  fame*  are  from  our  Saviours  ge- 
 nerall  onely  expreiTed  ,  by  the  appointment  of  particular 
 Churches  introduced  and  practifed  ,•  and  in  none  of  thefe 
 courfes,  or  the  like  is  any  thing  detracted  from,  or  innova- 
 ted in  the  f ubft antiall  truth  or  the  Sacrament,  becaufe  our 
 Saviour  Chrift  hath  not  precisely  dictated  how  many  words 
 the  Apoftles,  and  Paftours  of  the  Church  fhould  ule  in  the 
 execution  of  their  Miniftery  about  publick  Ordinances,  but 
 hath  referred  them  to  a  prudent  and  difcrect  appointment, 
 according  to  thofe  generall  rules  (befides  his  own  general! 
 praftife)  oifanttifying  every  creature  (or  Ordinance  of  God) 
 by  the  word.  Prayer,  and  Thanksgiving,  and  doing  all  things 
 comely,  and  in  order. 
 
 Therefore  it  is,  That  I  would  not,  (though  to  a  very 
 good  purpofe)  prefume  or  refolvc  to  make  any  change  or 
 alteration  of  my  felt  or  own  mind,  in  the  form  or  manner 
 of  giving  the  lacred  Elements  in  the  Lords  Supper,  from  a 
 particular  delivery  of  them  out  of  mine  own  hands  into  the 
 hands  of  every  Communicant  fingly,  and  lcverally,  unto  a 
 general  fcope  and  liberty  made  for  every  one  who  would,  $c 
 could  not  be  kept  oft,  to  come  Sc  take  the  fame  from  the  Ta- 
 ble with  their  own  hands,  before  I  had  propounded  Sc  com- 
 mended the  fame  to  you  (my  reverend  brethren  upon  this 
 defe£t,  and  default  of  a  fupcriour  Eccleiiafticall  power,  that 
 is  not  now  amongft  as)  and  defired  that  you  would  declare 
 upon  the  matter  and  advife  me  (and  othcrs,itmay  be,  as  wil- 
 ling to  be  fatisfied)  whetherVit  being  no w,  and  that  but  of 
 late  made  clear,  at  leaft  wife  probable,  from  the  admini- 
 ftration  and  example  of  Chrift,  that  he  gave  not  the  Sa- 
 cramenrall  Elements  in  the  Lords  Supper,  fingly  and  fe- 
 
 G  a  vcrally 
 
2  2  6  Cbrifigave  n$tfwglj>&c. 
 
 verally  with  his  own  hands,  to  each  one  of  his  Apoftles,  Due 
 generally  and  joyntly  to  them  altogether,  and  fo  to  every 
 one  to  take  his  part  with  his  own  hands,  from  the  difla  and 
 cup,  aiter  his  Breaking*  Biefsing,  Thanksgiving,  and  Ex- 
 hortation, Take  ye,  Eat  ye5>  dnnkye)  It.  may  not  do  ve- 
 ry well,  for  me  and  other  Minifters  to  do  the  like,  or  rar 
 ther  the  fame,  in  theie  dayes  Specially  wherein  we  now 
 live? 
 
 You  will  ask  again,  I  am  fure,  to  what'purpofe?  And  I 
 mail  now  tell  it  you,  (who  can  better  foretell  it  me)  There- 
 fore (rather J  I  will  not  be  negligent  to  put  you,,  now  at  this 
 time,  m  remembrance  of  this  thing,  though  yt  know  it ,  and  he 
 efiab  lifted  in  the  prefent  truth,yeay  1  thinks  it  meet,  as  long  as  i  am 
 in  th's.Tabema cle,  toftiryou up  by  puttingyou in  remembrance, 
 knowing  that  ftortly  Imuftput  of  this  my  Tabernacle . 
 
 Bepleafed  therefore  to  remember,  that,  the  giving  of  the 
 Sacrament  in  generall  to  our  people,  behgmoft  agreeable 
 to  our  mod  agreeable  to  our  Saviour  Chriits  pattern,  in  that; 
 hisfirft  Admin  Oration  thereof  will  be  to  good  pnrpole,  as 
 I.  To  fettle  our  confeiences  at  quiet,  and  in  peace,  when 
 as  we  keep  the  Ordinance  of  Chrilt  purely  and  entirely,  j'n 
 that  himfelf  iid,  and  we  may  do  the  like,  without  taking; 
 awayfromft,  or  adding  thereto,  and  that  to  the  (topping 
 alfo  of  the  mouths  of  our  gainfayers,  of  which  there  is  a  rab- 
 ble in  the  world,  that  are  al  wayes  quauing  and  queftioning 
 us  for  humane  addition?,  and  traditions  in  Gods  ierviceand 
 Sacraments. 
 
 2,,  To  put  us  further  off,  and  to  free  us  the  more  from 
 that  pretended  and  (though  falfely  and  injurioufly  impu- 
 ted) polluting  the  Ordinances,  andjparticipating  of  others 
 fin*  their  eating  and  drinking  of  Judgement  and  gnikinefle 
 of  the  Body  and  Blood  of  Chrilt,  by  our  giving  the  Sacra- 
 ment into  the  hands  oi  (uch  fcandalous  and  unworthy  recei- 
 vers :  For  though  it  is  an  eafie  thing  for  us  to  anfwer  all  {uch. 
 more  mahtious  and  paffionate  imputations ,  than  ratio- 
 nail  and  Religious  allegations,  (which  I  here  have  had  an 
 occaMon  to  do,  according  to  my  fmall  meafure)  as  that  we 
 do  our  duty  in  inftru&ing,  admon  filing  ,  &c.  and  have  no 
 power  of  Jurifdi&ion  co  exclude  fucji  from  the  Sacrament* 
 
 that 
 
Mi  niflcrs  giving  itfo,  appear  clearer  in  the  peoples  eyes.        227 
 
 that  we  cooperate  with  their  unworthy  receiving  onely, 
 Phyfically,  and  not  morally,,  as  it  i>  a  receiving,  not  as  it 
 is  an  unworthy  receiving.  The  which  d;ftincr  anlwers  are, 
 (Iconf-lTe)  {utficient  to  keep  us  re^los  m  menfay  andguik- 
 Icffty,  in  ford  confcienUdt* 
 
 ( I  know,  Sir,  you  who  are  my  Qim-elift ,  will  (hut  your 
 eyes,  and  read  no  farther,  upon  fuch  words,as  the  Jews  gave, 
 no  more  audience  at  that  word  Gentiks,Acts2  2.2i  .and  that 
 you  will  blelte  your  feif,  and  lift  up  your  voice  as  they  did, 
 and  (ay?  away  with  fuch  a  fellow  from  the  earth,  it  is  not 
 fit  he  mould  Hvotbat  {peaks  and  writes  Luch  Gentilifti  words, 
 fuch  heathen  Latme  ,  fuch  Romane  language.     But  be 
 content  Sir,   I  am  not  now,  in  this  part  of  my  Letter,(peak- 
 ingor  writing  thefe  words  to  you  whom  I  know  to  be  un- 
 skiliull,  and  therefore  a  verie  to  all  Univerilty  languages,  as 
 well  as  Sc:ences,  and  therefore  I  have  not  hitherto  troubled 
 your  ears  with  one  Latine  word,  nor  do  I  intend  to  beftow 
 one  fuch  word  upon  you  hereaftenbut  you  mud  give  us  leave 
 to  fpeak  to  one  another  in  what  languages  (oever  we  pleafe, 
 and  are  skilled  in,  asSaintP^/j  (who  fpake  more  langua- 
 ges than  they  all,  the  other  Apoftles )  m  one  and  the  fame 
 Chapter  22.  or  the  Acts,  fpake  Hebrew  to  the  Hebrews, 
 and  when  they  heard  that  h  2  {pake  cti:  Hebrew  tongue,they 
 kept  the  more  filence,  verfez.  Sohefp^ke  Ronune  or  La- 
 tine,  to  the  Romane  chief  Captain,  and  the  Captain  ufed 
 him  the  better  for  it  verify.  But  I  leave  you  now  agaiu  for 
 a  while  and  return  to  thofe  with  whom   I  am  dilcour- 
 fing.) 
 
 Though  I  (ay,  Reverend  Sir7,  fuch  orr  anlwers  and  di- 
 ftin£tio,-p  are  fuflficient  to  make  us  ft  and  uttos  in  ntenfa,  and 
 guiklefte  inforo  Confctcnti*  :  yet{urely  (me  thinks,  I  hope  I 
 may  {ay  all  of  Us  thinks)  our  giving  the  Sacramentall  Ele- 
 ments in  generall unto rhe Communicants,  fo  thatafterour 
 biefsing,  breaking,  pouring  out,  giving,  (as  aforefaid) 
 which  were  ChrifV,  and  arc  to  bz  theM  aiders  actions) 
 they  coming  up,  take,  each  one  with  his  ow  1  hand>  a  part 
 and  portion*  This  doth ,  and  will  much  more  evidently 
 quit  us  from  any  partakerfh  p  of  others  fins  in  unworthy  re- 
 ceiving, and  troin  co-guikhelle  with  chem ,  waen  as  we 
 
 Gg3  dcr 
 
2*8  Prom  f  Making  of  Sin  And  co-guiltineffe ,  &c. 
 
 do  not  fo  much  as  cooperate  with  them  Phyiicaily  in  their 
 particular  receiving,  as  who  do  not  give  it  particularly  into 
 their  hands,  but  they  come  and  take  it  themfdves.  And 
 befides,  this  will  be  not  onely  a  fpeciou?  but  a  fpeeiai),  yea, 
 fpecificall  answer  and  argument  for  us,  ad bom'mem,  &  ad 
 yofttlitm,  you  and  I  can  fatisfie  our  felves  well  enough 
 and  pacifie  our  consciences,  from  thofe  fate  and  folid  diffin- 
 ttions  I  have  mentioned,  but  (youknow)They  are  the  peo- 
 ple, and  popular,  and  vulgar,  and  (for  the  mofi  part)  illi- 
 terate men,  that  Qusere  with  us,  and  quarrel!  at  us,  under- 
 ftanding  neither  what  they  fay,  not  whereof  they  affirm 
 themfelves,  and  much  leffe  what  we  fay  or  affirm,  in  our 
 Scholafticalldiltin&ions  and  difputes. 
 
 Now  this  may  be  not  onely  an  anfwer  to  fpeak  us  inno- 
 cent, but  an  evidence  to  ftiew  us  guiltleffe  of  tncfe  pretend- 
 ed imputations,  and  fo  to  quit  and  clear  us  both  in  the  ears, 
 as  alfo  in  the  eyes  of  all  men  and  people,  even  our  ad verfaries 
 of  all  colours*  Brownifts,  blackeits  Anaoaptifts  and  Iefuits 
 and  of  all  ages,  the  elder  and  young  Novices  or  Innova- 
 tors, when  they  fhall  or  may  hear  and  fee, we  have  no  hand  in 
 any  particular  mans  unworthy  receiving?  nor  do  co-a£tor 
 co-operate  with  him  therein,  as  who  takes  the  Bread  and 
 Wine  with  his    own  hand  from  the  Table ,  and  of  his 
 own  motion  (prepared  and  g;ven  {in  the  generall)  to  the 
 worthy :  And  fo  thus  we  may  wafh  our  hands  of  fnch  foul  af- 
 perfions,  and  fay,  after  we  have  faid  and  done  all  that  in  our 
 private,  ordinary,  minifteriall  power  is  to  hinder  it,  that  we 
 are  innocent  of  the  blood  of  that  juft  one,  fee  they  to  it,  if 
 any  fhall  be  guilty  of  it  by  hisor  their  unworthy  eating  and 
 drinking.    Yea  (with  Paul)  every  one  of  us  Miniftcrs  may 
 plead,  alter  we  have  not  fhunned  to  declare  unto  our  peo- 
 ple the  whole  Councell  of  God  ,  about  the  Sacrament  of 
 the  Lords  Supper,  fo  far  as  it  is  revealed  unto,  and  impofed 
 upon  us  by  God  in  his  word,  and  we  ma  y  take  our  people, 
 yea,  our  adverfaries  to  tecord,that  day,we  do  fo  adminifter 
 thc  Sacrament,  that  we  are  pure  from  the  blood  of  all  men 
 who  arc  partakers  'thereat?  my  brethren. 
 
 And  what  if  I  fhould  propound  this  to  you  ?  I  will  but 
 propound  it  as  a  Quaere  ,  leave  it  to  you  for  a  rcfolution> 
 
 whether 
 
Sacrament  a  vi[tble  word.  229 
 
 whether  out*  Saviour  Chrift(forcknowing  the  times  to  come, 
 might  be  fuch  (as  now  indeed  they  are  fuch)   wherein  his 
 Churrch  might  be  deprived  and  deftiiute  of  rulers  &  guides, 
 and  Iudges  to  exclude,  and  excommunicate  the  groflely  ig- 
 norant, and  notoriouflly  fcandalous from  the  Communion 
 of  the  Lords  Supper.   And  thefe  notwithstanding  would 
 preiTe  in  amonglt  the  worthy,  the  godly,  and  the  knowing 
 not  onely  to  the  grieving  of  then  fpirits,  and  the  propha- 
 ning  of  the  Ordinance,  but  to  the  drawing  down  of  judge-  • 
 ment,  and  damnation  to  themfelves,  and  to  the  opening 
 oi  the  mouths  of  impoftors,  and  enemies  of  the  Church,and 
 Miniftery  of  the  fame,  to  traduce  andflandcr  every  parti- 
 cular Minilter  for  admitting  fuch  perfons  iiiito  the  Lords 
 Supper>  (when  alas  he  hath  no  power  to  keep  them  off,  but 
 onely  by  admonition,  and  forewarning  them  of  the  dan- 
 ger and  evil  effe&s  to  follow  upon  their  unworthy  recei- 
 ving) yea,  and  to  accufe  them  as  inftrumentall  and  acceffa- 
 ry  to  the  others  gultinefTe  of  the  Body  and  Blood  of  Chrifl, 
 &c,  andeatinganddr  nking  their  own  damnation;  and  no 
 anfwers  and  realons  w  hatfoever,  though  never  fo  clear  and 
 fatisfa&ory,  given  by  the  Minifterot  the  Sacrament,  could 
 or  would  give  them  any  fat isfa&ion,  through  their  ftupidi- 
 ty  or  obftinacy,  but  ftiH  they  will  be  Quaering  and  clamou- 
 ring of  them ,  for  poyfoners  of  the  people,  murtherers  of 
 Chrift,^. 
 
 Whether  I  fay,  our  Saviour  Chrift,  by  his  not  giving 
 the  Bread  and  Wine  out  of  his  own  hands  particularly, 
 and  fingly  to  every  one  of  his  difciples  then  prefent  at  his 
 fftft  Admlniftration  of  the  Supper,  though  but  twelve,  but 
 onely  giving  them  the  Bread  and  Wine  in  general],  every 
 one  with  his  own  hand,  taking  and  reaching  a  portion,  did 
 not  intend  by  this  h*s  example,  to  puttheMinifterof  the 
 Sacrament  into  a  ready  way  of  clearing  himfelf  of  having 
 a  hand  in  the  unworthy  receiving  of  any  Communicants, 
 arid  rofurnifh  him  with  a  good  argument,  or  expedient,  a- 
 gainft  the  fianderous  imputation,  of  guiitinelTe  and  coope- 
 rating with  them,  in  fin  ? 
 
 As  for  fome  other  reafons  yielded,  why  it  is  better  to  give 
 the  Sacrament  of  the  Lords  Supper,  thus  generally  than 
 
 particularly 
 
230     The  near  feltcwfhip  and  communion  among  communicants  . 
 
 particularly  into  every  ones  hands,  they  move  me  not  (o 
 much,  neither  do  I  "think  Chrift  meant  them  much.  As 
 firft,  that  the  Sacrament  is  a  vifible  word,  which  the  Mi- 
 nifter  declares  in  generall  to  his  Congregation.  This  makes 
 not  againft  Adminiftration  in  particular :  but  rather  for  it 
 alfo  *  for  the  Miniiter  is  to  declare  the  word -particularly, 
 at  leaftwife  in  the  applicatory  place:  They  will  not  approve 
 of  this  fogeneralla  word, who  preach  altogether  particulars, 
 Thou  art  the  man  and  thou  muft.  do  fo,  and  Saint  Peter 
 preached  (0  particularly,  Repent  and  be  baptised  every  one  of 
 you  :  but  Chrift  here  miniftred  generally.  Take  ye, eat  ye, 
 yet  meaning  every  one  in  particular,*  fhouki  take  and  ear, 
 though  he  fpake  it  in  general!  term?. 
 
 And  as  for  thatreafon,  becaufe  that  the  giving  it  once  for 
 all,  doth  fignifie  more  fully  the  fellowship  and  Communion 
 they  have  together.  I  conceive  that  the  fellowfhipand  Com- 
 munion of  the  Church-members  amongft  themlelvcs,  and 
 with  Chrift  their  head,  is  as  well  and  fully  preierved,  the 
 one  way  as  the  other,  even  as  there  is  as  kill  teliowfliip, 
 and  Communion  amongft  the  guefts,  and  with  the  Mafter 
 of  the  Feaft ,  where  a  piece  of  every  fort  of  meat  is  car- 
 ved and  tenr,  or  given  from  the  Mafter  of  the  Feaft  unto  e- 
 very  particular  gueft,  as  where  the  whole  dimes  are  let  be- 
 fore them,  and  every  one  is  his  own  carver.  Nay,  in  the 
 firft  way  there  is  a  more  full  fellowftnp  and  Communion 
 'twixt  the  guefts  and  Mafter  of  the  Feafts  at  leaft  wife.  The 
 Apoftle  1  Cor*  10.  l«  gives^us  the  right  and  full  of  our  fellow- 
 fhip  and  communion,  faying  ,  the  fap  of  blejfmg  which  we 
 blejfey  is  it  not  the  communion  of  the  blood  of  Chrtft  ,  the  bread 
 which  we  breaks  is  it  not  the  communion  of  the  Body  of  Chrift  i 
 for  we  being  many  are  one  bread,  for  we  are  all  partners  of  that 
 ene  bread.  Both  Communions  are  here  fpoken,  both  of  us 
 members  amongft  our  felves,  and  with  Chrift  our  head,and 
 the  ground,  and  alfo  fulneile  of  them  is  this,  that  we  are 
 all -partakers  of  one  Bread  and  Wine,  of  one  Body  and 
 Blood  of  Chrift,  So  we  be  partakers  of  them,  it  matters 
 not,  as  to  our  communion,  and  I  may  fay,  it  manners  nor, 
 as  to  a  fuller  communion,  whether  we  take  it  particularly 
 every  one  with  our  hands  our  part  from  the  Table ,  the  Nli- 
 
 nifter 
 
No  Popijh  cuftom,  10 give  Sacrament  into  hands  particularly.     23 1 
 
 nifter  giving  onely  in  general,  or  whither  it' be  given  us  out 
 of  the  hands  of  the  Minifies;  fe  orally  to  every  one  of  us.  Our 
 fellowfhip  and  Communion  is  (hadowed  out  unto  us ,  mod 
 fully  from  the  bread  made  up ,  and  compaft  together  of  ma- 
 ny Grains,  and  from  the  wine  made  up,  and  coagulated  to- 
 gether of  many  Grapes,  and  our  partaking  of  both,  and  not 
 to  much  from  the  manner  and  circumftances  of  our  partici- 
 pation. 
 
 And  as  for  the  lafl:  rcafon,I  do  rcfent  it  worft;  that  the  gi- 
 ving it  into  every  ones  hand,  came  to  us  from  a  Popilh  and 
 Superfluous  conccipt  of  the  Papifts  to  bring  more  reverence 
 to  the  Sacrament;  there  being  a  great  deal  of  danger  to  bring 
 in  mens  devifes  to  canfe  more  reverence. 
 
 For  firft ,  it  came  not  at  all  from  Popifli  conceipt '?  the  con- 
 ceipt  of  the  Papifts  is  quite  another  way,  as  therealoner  may 
 lee,  or  might  have  feen,it  he  had  but  looked  into  their  books. 
 I  will  (hew  it  out  of  fome  of  them,  becauf e  I  am  to  deal  with 
 a  Scholler  now, and  a  Mi  nifter ,S aimer on >To?n.9tTrafl;,iz. 
 pag.  78.  thus  relateth  out  of  Canon  ot  the  Made,  (a  fit  book 
 to  tell  us  what  is  Popifh,efpecially  in  the  matter  of  the  Sacra- 
 ment,) Notandnmeft  qHodLandab, liter  Ecclejia  projpexit ,  ut 
 ab  ifio  Tftodo,  oUm  licit  0^  nempe  accipiendi  propriis  m ambus  Sacra' 
 mentum^pro  Reverentia  Euchariftia  abfi'meant:  and  again  :  Ollm 
 ex  patina  puis  qui  [que  manibpts  fumpfit  fuam  parti  ctdam  t  at  moris 
 fait  adfextam  ufqtts  Symdum^  nempe  Csefar- Auguftanam  ,  ve- 
 rum  ob  [acramhu]m  MjBer'u  fmgularem  Reverent .iam  Ecclejia 
 Jnfiituity  ne  laid  ntsda  manu  Eacharifiiant  attmgerent^fed  a  fa- 
 cerdote  inos  fumentu  mittcretttr.  Thefummeofthe  Words  is 
 this.  1 .  That  the  manner  and  fafhion  of  the  Minifters  giving 
 it  from  their  hands  unto  the  people,  and  of  the  peoples  ta- 
 king the  Sacrament  with  their  own  hands;  and  iecond- 
 ly ,  the  other  manner  and  fafhion  of  taking  every  one  his 
 own  portion  out  of  the  Difh ,  cither  of  both  was  conti- 
 nued^  and  as  lawfull  unto  the  frxth  Synod,  called  Q&par-Ati- 
 gufcane^c  therlore(above  the  fpace  of  5  00  years  afterChrift) 
 To  by  the  Apoftlcs,  and  prim'tive  fathers  prattifed,  long  be- 
 fore Popery  was  hatched^  Yea, and  I  will  add  that  the  fame 
 order  was  obferved  in  %j>me  it  felf ,  before  it  was  Romifh,  I 
 mpan  Popifh,  as  may  be  gathered  our  of  the  Epitf  e  o  f  Corne- 
 ll h  A'**, 
 
2"3  2  Not  Super flit ions  to  give  Sacrament  into  the  bands  particularly , 
 
 bus,  Bifhop  there,  as  it  is  recorded  by  Enfebim^  lib.  6,  Hi  ft  or, 
 cap.35.  and  NkefhorM,  cap.9.  This  is  thernft  thing  to  be 
 noted,  and  the  rather,  becatfe  it  is  acknowledged  by  Popifh 
 Writers*  as  well  as  Orthodoxe,  that  the  giving  the  Sacra- 
 ment into  every  ones  hand,  came  not  from  the  Papifts,  nor 
 from  a  Popifh  conceipt,  no  more  then  every  ones  taking  it 
 himfelf  from  the  Table. 
 
 Secondly,  k  is  to  be  noted,  that  the  Church  of  Rome  hath 
 fincc  judged  and  laudably  provided  (faith  Salmron\)  tbat 
 the  common  people,  or  laicals  forbear  to  take  the  Sacrament 
 with  their  own  hands;  yea,  that  they  touch  not  the  Eucha- 
 rift  with  their  bare  hands,  but  tnat  it  be  put  into  their 
 mouths  by  the  Prieft,  and  all,  in,  and  out  of  reverence  to  the 
 Sacrament :  How  can  it  then  be  a  Popifh  conceipt  of  Papifts, 
 to  give  the  bread  (for  the  reafoner  mud:  mean  that  onely, 
 though  he  fpeak  generally  of  the  Sacrament)  into  every  ones 
 hand,  to  bring  reverence  unto  it?  when  as  Papifts,  and  that 
 by  the  providence  and  inftitution  of  the  Pope, do  not  at  all 
 give  it  into  the  hands  of  the  people,  but  rather  for  reverence 
 unto  it,  the  Holy  Prieft  ( forfooth )  putteth  it  into  their 
 mouth?,  that  the  people  may  nor  touch  it  with  their  unholy 
 hand5,  in  reverence  of  it; 
 
 And  as  there  is  no  popifhnefle,fo,I  do  not  fee  what  fupcr- 
 ftitioufnefle  there  can  be  in  it,  in  giving  the  Sacrament  into 
 every  one  of  the  Communicants  hands  in  particular,morc 
 than  in  giving  it  in  general.  For  it  appears  out  ol  the  former 
 alleadged  Tcftimony,that  both  waves  of  taking  the  Sacra- 
 ment were  in  ufe,  and  pra3:i{e,forrrerly>or  of  old:Thc  which 
 better teftified  by ,ctertuBa»y lib, ad ux or 'em  ;  Euchariftis.  Sacra- 
 mentum  nee  de  aliomm  man'ibus  quant  Pr&Jidextittm  fi*mimi*sy 
 and  Cyyrian ,Serm%  de  lap/Is  brings  many  examples,  from 
 which  it  is  evident,  the  Eucharift  was  given  into  the  hands 
 of  the  Communicants ,  out,  or  from  the  hands  ol  the  Ptiefts : 
 So  that  what  is  called  ,  (mens  dcviles,)  was  the  practife  of 
 the  primitive  Church  (it  feems)  (and  therefore  of  the  Apo- 
 ftles  themfelves)  for  above  five  hundred  years ,  namely  the 
 giving  of  the  bread  into  the  hands  of  the  Communicants. 
 
 And  when  they  had  got  up  another  dcvife  for  reverence 
 lake  the  Communicant  believer?,  to  bring  with  them  certain 
 
 filvcr 
 
Hot  SuftrHitious  to  give  Sacrament  into  the  hands  particularly.  23  3 
 
 '  filver  and  golden  little  velTels,  in  which  they  took  the-  Eu- 
 charift,  and  by  which  they  communicated  it  (taking  it  from 
 thence  into  their  mouths.)  Two  Councels,  the  one  at  7V/<?- 
 ^9,  and  the  other  at  TrWfo  did  forbid  that  fafhion ,  and  re- 
 quired they  mould  receive  it  with  their  own  hands ,  as  the 
 learned  Doctor  Morton  hath  informed  me.  And  befide : ,  it 
 hath  been  the  conftant,  8C  almoffc  uniform  fafhion  of  this  our 
 reformed  Church  of  old  England*  as  likewife  of  other  Prote- 
 ftant Churches  abroad,to  give  the  Sacrament  into  the  hands 
 of  the  Communicants  particularly ,  except  the  Tigurine 
 Church,  and  Churches  of  the  Old,  and  fome  New  Non- 
 conforming, who  give  the  fame  but  in  general, every  Com- 
 municant coming,and  taking  a  portion  himilif  :  And  there- 
 fore I  conclude  neither  of  the  waves  of  giving  the  Sacrament 
 to  be  Superfluous,  as  being  pra&ifed  both  by  Churches  rc- 
 ligious,who  vvorfhip  God  in  fpirit  and  truth:Churches  I  fay, 
 both  ancknt&s  Salmeron  witne{Tcd,and  alio  modern  as  I  have 
 ihewed. 
 
 And  1  think  it  were  eafier,  and  better  to  embrace  chari- 
 ty, which  thinketh  not  evil*  and  out  of  it  to  render  a  good, 
 and  religious  rcafon  of  each  pra&ife,  than  to  run  zeal  'out  of 
 breath,  and  it  may  be  out  of  knowledge,  and  to  fpeak  of  Su- 
 perftition  in  either.     For  fo  it  may  be  {aid, 
 
 1.  That  the  giving  of  the  Sacrament  into  every  one  of 
 the  Communicants  hands,  out  of  the  Minifters  hands,  »ii  the 
 Proteftant  conformable  Churches,  came  rather  from  a  pious, 
 and  religious  conccipt  of  them,  to  add  more  affurance  unto 
 the  faith  of  Communicants,  by  offering  in  particular,and  ap- 
 plying in  fpecial,miuifterially, externally,  and  fymboiically, 
 Jefus  Chnft  Crucified  for  them,  and  to  teach  them ,  to  take 
 him  fo,  by  a  particular,  and  fpecial  application  of  faith,  eve- 
 ry one  inwardly,  and  fpiritually  to  themfelves.    And, 
 
 a.  That  the  giving  of  the  fame  Sacramrnt  onely  in  the 
 general,  once  for  all  prcfent,people  coming,  and  taking  their 
 parts  yor  portion,  with  their  own  hands,  in  the  Proteftant 
 non-conforming  Churches,  came  rather  from  a  cautelous? 
 and  provident  conceipt  of  them,  thinking  thereby  to  pre- 
 vent, or  avoid  the  imputation  of  guilt,  or  concurrence  in  the 
 fin,  of  unworthy  receivers,  whom  they  could  not  keepof. 
 
 Hh  2  And 
 
2^4      Pepifh  putting  bread  into  the  peoples  mouth  by  Priefts  hands. 
 
 And  as  for  the  bringing  more  reverence  to  the  Sacra- 
 ment, as  I  hope,  the  reafoner  is  not  againft  reverence  to  be 
 brought  to  the  Sacrament,  which  is  therefore  called  tremen- 
 ium  &  Reverendum  Sacr amentum^  and  for  want  of  which  re- 
 verence and  high  refpeft  thereto,  as  Holy  Symbols  of  Chnfts 
 body  and  bioud,  the  Corinthians  were  fo  forely  punifhed ;  fo 
 neither  fhall  I  fay,  any  Popifh,  or  Superftitious  thing  is  to  be 
 pucinprac~tile,as  to  fuch  a  purpofc,  to  caufe  the  tame  more 
 reverence  to  the  Sacrament ,  for  that  the  Apoftle  faith ,  we 
 muft  not  do  evil,  that  good  may  come  of  it :  yet,  alfo  I  think, 
 that  decent  and  lawful!  circumftances,  which  are  agreeable 
 to  the  Tenour  of  the  Gofpel ,  and  the  infticut'on  of  the  Sa- 
 crament of  the  Lords  Supper  (fuch  as  are  either  of  the  two 
 wayes  or  giving  the  Elements)  may ,  by  Ecclefiaftical  ap- 
 pointment be  ordered  to  be  done,  as  to  the  references  unto 
 both,  Minifter  and  people  before  mentioned  ,  fo  in  reverence 
 to  be  brought  unto  the  Sacrament  by  both  Minifter  Sc  peo- 
 ple, for  that  the  Apoftle  faith,  Let  all  things  be  done  comely  and 
 insrdery  I  Cor.  1 4.  40. 
 
 True  indeed,  that  is  but  a  vain  devife  of  the  Papifls,which 
 is  now  on  foor,  or  rather  in  hand,  and  is  as  Popifh,  fof  uperfti- 
 tious  and, there  is,  or  may  be;  a  great  deal  of  danger  in  it. 
 That,  the  Prieft  onely  receives  the  Sacramental  bread  into 
 his  hands,and  put  it  into  the  mouth  of  the  people  Communi- 
 cating, under  pretence  of  reverence  &  holineflc,dcnying  the 
 people  the  liberty  to  take  it  with  their  bands  ,  and  yet  to 
 take  it  with  their  mouths,  as  if  their  hands  were  leffe  fancti- 
 fied,  and  more  defiled  then  their  mouth*,  or  the  one  would 
 more  irreverence  the  Sacrament  then  the  other-,  or  as  if 
 the  Priefts  hands  were  in  themfelvcs  more  Holy,then  all  the 
 peoples  hands :  I  read  indeed,  that  the  Priefts  lips  fhould  pre- 
 lerve  knowledge, and  they ,  the  people, fhouid  require  the 
 Law  at  his  mouth.  But  I  read  not  that  the  Priefts  fiifs  fhould 
 preferve  HolinefTe,and  they  fhould  require  the  reverence  of 
 the  Sacrament  at  his  hands.  I  am  Cure  our  High-Pncft 
 Chriftjefus,  more  Holy  than  they  all,  than  his  Holineile 
 himfelr  ,difdained  not,  refufed  not  to  give  the  bread  $c  wine 
 to  be  taken  into  the  hands  as  well  as  the  mouths  of  the  people 
 Communicants,  for  fo  the  Apoftles  reprefented  the  people  al- 
 io, . as  well  as  Paftor ,  An- 
 
Popijh  S  acri  ledge  in  the  Sacrament  jn  taking  away  the  Cup .    235 
 
 Another  Superfticious  trick,  or  pretence  of  Reverence 
 they  have  ;  They  give  not  the  bread  into  the  hands ,  but 
 pat  it  into  the  mouths  of  the  people,  leaft  any  fragments  of 
 the  Holt  fhould  chance  to  fall  out  ot  their  hands,  and  fo  the 
 body  of  Chrift  light  upon  the  ground,  (in  the  mean  time 
 they  take  good  order  for  reverence,  the  other  way,  to  the 
 bloud  of  Chrift  ,  that  it  fall  not  out  of  their  hands  to  the, 
 ground,  for  the  reverend  Prieit  drinks  up  all  the  wine  him- 
 teif ,  and  is  very  carefull  of  not  fpiliing  a  drop.) 
 
 But  may  not  a  fragment,  or  crum  of  the  Hoft,  chance  to 
 fall  out  of  the  hands  of  the  Prielf  as  well  as  the  people  T  It 
 XX\2.yht^neqnemanptsyneqHe pedes  fitnm  yo flint  retle  facer e  ojfi- 
 cinnty  cum  bene  potm  ab  altari  projilit  adpopulum. 
 
 True  indeed,  thawn  the  difpenfation  of  the  bleffcd  Sacra- 
 ment, whether  it  golrom  hand  to  hand?  or  from  hand  to 
 mouth  f  which  later  may  be,  where  hands  are  wanting  in 
 the  Communicant,  or  the  natural  ufe  of  them  (for  then  take 
 ye,  is  receive  into  the  mouth  and  manducate,  {i.e.)  eat  and 
 drink.)  The  Miniiter  and  people  ought  to  ufe  all  cautelouf" 
 neffe  and  circumfpe&ion,  that  it  may  be  done,  given,  $c  re- 
 ceived ,  without  miicarriage  ,  but,  who  thmketh,  (befides 
 themfelves,that  every  crum  of  bread,  and  diopofwine,  that 
 falleth  to  the  ground  is  really  the  body  and  blond  of  Chrift? 
 Chrift  himfelf  inftituted,  and  his  Apoftles  obferved,  and  the 
 whole  Church  (for  many  hundred  years)  thus  praftifed  the 
 admini.ftration  of  this  Sacrament,  without  alpedt  upon  any 
 fuch  opinion,  and  without  refpe£t  of  any  fuch  reverence. 
 
 You  may  fee,  Sirs,  what  great  reverence  is  in  thefe  men 
 towards  the  Sacrament ,  who  have  dared  to  commit  a  grand 
 Sacriledge  upon  it,  by  difmembring  it ,  and  tearing  away 
 the  one  half,  or  rather  the  one  kinde,  from  the  people:  So 
 GeUftHs ,  one  of  their  Popes  calleth  it  a  Grand  Sacriledge. 
 Apnd  Gratianttm  deconsecrations^  cap.  comferimptSy  2,  &  a  new 
 and  extraordinary  Sacriledge  it  is;  In  ordinary  Sacriledge, 
 the  lay  people ,  take  away  the  Holy,  and  Confecrated  things 
 from  the  Pr  iefts?  and  impropriate  them  to  themCelves ,  and 
 make  them  laical  and  popular.  But  in  this ,  the  Priefts  take 
 away  the  Holy,  and  confecrated  Cup  from  the  people ,  and 
 appropriate  it  to  themielves,and  make  it  onely  Qerical  and 
 
 Gg   3  •    Sa-»* 
 
2  %6  Manual  receiving  the  Sacraments  better  then  Oral. 
 
 Sacerdotal,  I  will  add  but  thus  mucru  And  i.  Of  the  oral 
 and  manual  receiving,  and  fumption  of  the  elements.  That 
 I  hold  the  manual  way  the  beuS  for  that  thereby  the  traditi- 
 on, and  delivery  of  Chrift ,  as  it  were  into  the  hands ,  is  fitly 
 I'cprefented  ;  and  becaufe  the  Oral  way  came  in  at  firft  from 
 a  Superftitious  reverence  ot  the  figns,  and  fo  brought  in  af- 
 ter chat  impiety  of  Artolatry,  or  Bread -worfhip :  and  there- 
 lore  the  Churches  of  God ,  moil  of  them  have  done  well  to 
 abolilh  this, as  arifing from  fo  evil  a  principle ,  and  having 
 annexed  to  it  an  opinion  of  worfhip ,  and  to  eftablifh  that, 
 as  coming  neerer  to  the  manner  obferved  of  Chrilt  and  his 
 Apoftles  j  yet  that  which  is  well,  and  rightly  done ,  muff  not 
 be  fo  far,and  prccifely  urged, as  to  be  prefenrly,and  abfolute- 
 ly  neceilary  to  be  done  of  u?,asifthofc  Churches  did  pro- 
 phane  the  Sacrament,  where  the  Oral  fumption  onely,  part- 
 ly through  the  carelefnefTeofMagiftratesand  Pallors,  and 
 partly  through  the  fear  of  a  dangerous  fudden  change,  is  re- 
 tained without  any  SuperfHtion,or  impiety. 
 
 And  (econdly,  this  1  lhall  add  of  the  general,  and  particu- 
 lar receiving,  I  have  motioned  ••  That  though  I  hold  it  very 
 probable  and  proveable,that  our  Saviour  Chrift  gave  the 
 Cup  and  Difh  in  general  to  the  Apoftles ,  and  net  particular- 
 ly to  one  after  another  with  his  own  hands,  and  (o  they  all 
 drank  of  one,&:  the  fame  Cup,and  eat  of  the  fame  Difh,deli- 
 vered,  and  given  from  one  to  another  :  yet  I  very  well  allow, 
 and  juftly  approve  of  the  pra£hfe  of  our  Church  of  England^ 
 where  the  people  receive  them,  fingly,  and  feverally  from 
 the  Minifters  and  Deacons  hands  ,  and  drink  of  divers 
 Cups. 
 
 One  and  the  fame  good  reafon  may  ferve  for  both,  which 
 isthis^thar,  though  we  ought  to  do,  in  the  adminiftration, 
 and  participation  of  Sacramentsus  Chrift  did,  and  as  he  pre- 
 lcribeth,yet  inthefe,  we  are  to  look  at  the  primary  inten- 
 tion of  his  Counfels  and  aft  ions ,  and  not  to  urge  things, 
 which  are  not  of  thcmfelves  neceilary  farther  than  is  fitting, 
 and  he  intended,  According  to  which  I  may  fay,  that  the 
 receiving  and  fumption  of  the  bread  and  wine  is  precisely, 
 limply,  and  abfolutely  prefcribed  at  the  life  of  the  Sacra- 
 ment, but  not  the  manner  of  the  receiving  and  fumption, 
 
 whether 
 
Ministers  giving  the  Sacrament  jointly  and  generally .         237 
 
 whether  Oral  onely,or  Manual  alfo;  whether  particular, 
 every  one  from  the  Minifters  handc,  or  general ,  (as  I  faid) 
 this  is  left  to  the  prudence  of  the  Church?  to  order,  as  to 
 comelinefle,  or  edification  ,  or  that  end  and  purpofe  I  am 
 treating  of.  , 
 
 But  no  more  of  my  brother  and  fellow  Minifters  two  full' 
 real ons  againft  our  former  manner  of  giving  the  Sacramen- 
 tal Elements  out  of  our  hands,  into  the  hands  of  the  Com- 
 municants particularly  and  fingly  ••  The    which   reafons, 
 though  I  have  given  no  approbation  unto,  upon  my  grounds 
 declared,  I  do  very  well  allow  of,  &C  concurre  with  his  third 
 reafon  ,  that  wonders  Minifters  ihould  do  (0  ;  for  by  thi> 
 means  faith  he,  they  bring  upon  themfelveu,    (whereas  by 
 the  other  way,  of  giving  them  in  general,aud  jovntly  to  the 
 Communicants,  they  might  abundantly  eafe  themlelves  of) 
 a  great  deal  of  charge  and  guilt,  I  fuppole  he  meaneth  the 
 charge  $c  guilt  of  partaking  of  any  ones  unworthy  receiving 
 in  particular ,  or  of  particular  delivering  the  Sacramental 
 feales  to  any  of  the:  unworthy  receivers.    And  this  is  that  ve- 
 ry thing,  and  to  the  very  fame  purpofe,  that  I  have  been 
 moving  Come  while  unto  you  (my  reverend  brethren )  for 
 your  advife  ;  yea,  and  authority,  (feeing  there  is  no  higher, 
 that  will  (hew  themlelves,  and  their  power  therein)  about 
 the  introducing,  and  intertaining  of  that  general  way  of  gi- 
 ving the  Sacrament  unto  Communicants,  if  fo  be  the  reafons 
 given  by  me  and  others,  for  the  fame  fhall  be  thought  and 
 approved  by  you,tobe  of  moment  and  conducement  to  that 
 purpofe,  of  clearer  freeing  us  from  thofe  popular,  Anabapti- 
 ftical,  and  Jefuitical  clamours,  and  imputations  of  our  fintull 
 guilt,and  polluting  this  Ordinance,  by  our  admitting  wic- 
 ked and  Icandalous  to  the  participation  thereof.  For  jf  f o,and 
 by  fuch  means,  this  Idol  imagination,and  conceipt*  (which 
 is  fet  up  in  the  hearts  and  brain  of  many ,  both  our  friends 
 in  Communion  with  us,or  people  communicating  with  us,Sc 
 alfo  our  adverfaries  in  feparation  from  us)a  difcontented  par- 
 ty,  excommunicating  themfelves)  may  be  thus  pulled  down 
 and  removed  ^  if  the  weak  and  honeil  fpirits  of  the  firft  may 
 be  hereby  ftrengthned  and  fatisfied,  and  the  bitter,  and  un- 
 quiet fpirits  of  the  other,  may  be  Comewhac  Iweetned  and 
 
 calmed  3 
 
,  3  8   Difcbarge  themfelves  of  being  co-guilty  mth  the  unworthy  s&c. 
 
 calmed,  when  both  (hall  plainly  tee ,  and  evidently  perceive, 
 even  With  their  eyes  that  we  have  no  particular  hand  co- 
 operating in  any  particular  unworthy  mans  receiving:  Sure- 
 ly, (I  (hall  hope)  you  may,  and  will  think,  fuch  means ,  and 
 fuch  a  pra&ife  fit  to  be  intcrtained  and  retained  too,  -&  may, 
 and  will  both  approve  ot  it  in  ycur  judgements,  and  autho- 
 rise it  (as  much  as  lieth  in  your  power)  and  countenance,and 
 commend  it  by  your  own  examples  :For  if  then  a  grcfly 
 ignorant ,  or  notorioully  icandalous ,  or  prophanely  unwor- 
 thy, whom  to  inftruft,  to  inform,  tofanctify  and  dignifie,  we 
 have  done  our  belt  within  the  compafle  of  our  calling ,  and 
 (whom  to  exclude  ,  excommunicate  ,  and  (hut  our,  it  is*hot 
 within  the  compaile  of  our  calling,  when  we  have  done  our 
 bed:,)  (hall  intrude  and  rhruft  in  boldly  amongft  the  reft, and 
 (hall  prefumptrouily  lay  hold  on  the  welled  bread  and  wine, 
 and  not  decerning  the  Lords  body?  he  eatetb  and  drinketh 
 his  own  damnation  j  We,  the  MinKiers,  cannot  rationally 
 be  faid,  to  cooperate  therein ,  (no, not  Phyfically,  as  I  faid 
 before)  as,  who  gives  him  nothing  at  all  particularly  at  this 
 time,  but  he  mull  be  faid  to  take  it  to  himfelf  >  and  (natch  ic 
 from  others,  and  to  pull  and  bring  upon  himfelf  fwift  deftru- 
 ftion.  And  let  not  thi^  retard,  and  keep  you  of,  becarfe  the 
 Anabaptiftsdo  fo,  every  one  particularly  takes  a  part  of  the 
 bread  himfelf  from  the  Table,  &c.  Shall  we  oncly  break  fair, 
 becaufe  they  Dine  and  Sup?  when  TertnUlan  fa  w  fome  of  his 
 brethren  hold  juftification  by  the  works  of  Law,  like  as  the 
 GaUthiam  did  ^  he  faid  to  them , Galaticamurflane  Fratres : 
 and  Coy  if  I  rrove  for  any  of  the  erroneous  Tenets ,  and  pra- 
 cTrifcs  of  the  Anabaptifts ,  I  (hall  willingly  hear  of  fuch  a 
 check  ;  Ambaptifwaris  plane  Fruiter :  But  muft  we  fa(t,becaufe 
 they  cat  and  drink  ?  we  may  comply  with  worfe  then  they 
 are,  in  fome  (acred,  and  facramental  actions;  but  yet  (now 
 I  remember  my  felt )  let  them  go,  I  have  no  reafon  to  men- 
 tion them  in  this  matter  ,  or  bufineflc,  as,  who  (befides  their 
 boldnelle ;  yea,  rudeneffe,  in  fitting  covered  at  the  Table, 
 when  they  break  bread,)  as  having  no  trueo:dinatio:ij  Sc  (o 
 nolawfullMirnftery,aud  therefore  no  right  confecration ; 
 how  can  they  have  the  Holy  Sacrament,and  the  Sacramen- 
 tal a£tions,and  communications  amongft  them.)  They  have 
 
 feparatecl 
 
of  Minjfters  being  Paflors  of  Churches*  a^p 
 
 (epa rated  themfelves,  (ouks  andbodies>  from  Communion 
 with  the  true  vifible  Church  of  Chiift,  and  his  members; 
 how  can  they  feparate  Bread  and  A  Vine  to  be  the  the  com- 
 munion of  Chrifts  Body  and  Blood?  And  (o  (I  pray)  con- 
 sider what  I  fay,  and  the  Lord  give  you  underftanding  m  all 
 things,  (ointhis  one  thing.  But  I  defire  wit'nall,  that  none 
 of  you  be  troubled  hereaoouts  nor  your  peace  interrupted, 
 feeing  the  analogy  ot  the  Sacrament ,  ftands  not  in  the 
 manner  of  receiving,  but  in  the  matter  ot  reception  oik  felf 
 (as  I  have  touched)  which  is  permanent  whether  the  Mini- 
 fter  give  it  fingly  into  everyone  of  the  communicants  hands, 
 or  joyntly  in  the  way,  as  I  have  exprefted.  And  the  grace  ot 
 our  Lord  Jcfus  Chriftbe  with  your  Spirits,  Amen. 
 
 I  return  now  Sir  to  you, and  to  your  next  Qusere, which  is, 
 what  warrant  we  have  from  the  word  of  God  to  own  our 
 felves  Paftours  ot  Churches :  I  am  Cure  you  have  none,  who 
 have  feparated  and  divided  your  felves  from  all  Paftours 
 and  Churches. 
 
 There  are  but  two  Quaeres  more*  and  then  all  that  fol- 
 low s  is  about  Baptifme ,  I  mall  be  fhort  in  them,to  make 
 Come  recompence,  for  my  length  of  anfwer  to  the  former. 
 
 The  onejs  in  thefe  words. 
 
 Scd.    X.      Of  Mimfiers    being    faflonrs  of 
 Churches. 
 
 WHat warrant  you  have from  the ward  of  God9  toownyour 
 felves  Taftors  of  fchnrches^  whtlft  you  perform  not  theje 
 duties  which  are  enjoy  ned  to  all  Paftours  of  Churches  by  Chr'ifb 
 and  the  Apoftles,  of  fhrift  in  Matth.  1 0.8.  A&s  2  o.  2 8.3 1 . 2  3 , 
 34,3  5. iPet.  5.2,3. 
 
 1. 1  do  thank  you  that  whereas  in  your  former.  Quazrcs,  you 
 threw  your  ftoncs  at  me  onely ,  like  as  SHmei  did  at  David , 
 2  Sam.i  6. -5, now  in  ikis  prefent  qu2re,you  catt  in  your  bone 
 of  ftrife  amongft  all  Paftours,  &  your  balls  of  your  wild  fire 
 into  all  Churches,  thinking  to  difown  and  difpoilciTeusof 
 our  juft  Tide  and  intereft  in  them,  for  you  having  joyncd 
 
 I  1  others 
 
a4°  Of  Minifkers  Wing  Payors  of  Churches, 
 
 others  with  me,  we  (ball  the  eafier  caft  buckets  of  water  up- 
 on the  inccndiane,  and  the  fooner'extinguim  his  fire. 
 
 Secondly  ,1  embrace  and  applaud  ycur  conveifion  unto  us 
 (for  fo  I  (hall  now  (peak  or  write  in  the  name  and  behalf  of 
 other  Paftors  as  well  as  my  Jclf,  they  being  not  preient  to 
 hear  what  you  fay  of  them,  &c  their  Churche )  I  fay  of  your 
 converiion  unto  us, in  a  word,at  leaft  wife,if  not  in  decd.For 
 whereas  heretofore  your  felves  (for  fo  I  will  be  as  fair  with 
 you,to  joyn  you,  &;  your  fellow  people  together*  as  you  have 
 been  with  me,<:o  j  jyn  me,and  my  (cjlow  Paftors)  would  not 
 daign  to  call  our  material  houfc*  appointed  for  publick  meet- 
 ings,in  or  at  divine  wor  (hip,  by  any  other  name  or  word  but 
 iteeple-houfes,nowyou  vouchiafe  to  (tile  them  by  the  ufuall 
 and  common  right  name  of  Churches,  the  words  in  your 
 Qu*re  (  Paftors  of  Churches)  6eing  fpoken  to  us  as  in  an  ex- 
 ternal and  vifible  relation  tothem,muft  needs  mean  of  peon 
 liar  and  particular  places  (aswellas  ofper(ons)  fet  apart  for 
 publick  holy  duties,  and  you  do  well  to  own  them,  luch  lo- 
 call  aild  materiall  ftru&ures,  for  Churches,  (as  to  their 
 IsJamc-  and  Appellation  )  or  Houiesof  God  (as  to  their 
 ufe  and  aflignation)  it  being  no  abfurdity,much  lefle  iniqui- 
 ty, but  rather  elegancy  and  civility  for  you  ot  any  other 
 Chriftian*  'tofpeak  after  the  vulgar  ufe,  and  according  to 
 the  common  language  as  the  Chriftians  (amongft  whom 
 Prf#/was)  defcribing  the  Ship  of  Alexandria,  (ay,  whofc 
 figne  was  ^/»r  and  Pollux,  words  and  names  of  a  worie 
 intimation  if  you  knew  it,  than  ours  of  Church  and  Tem- 
 ple, yet  they  bauked  not  them,  but  fpake  the  ufuall  terms 
 by  which  the  (hip  was  known,  and  commonly  called. 
 
 Thirdly,  I  fee  hereby,  this  your  Quaere,that  (as  you  have 
 attempted  according  to  your  (mall  skill  and  power,  to  de- 
 titheusasto  our  maintenance,  and  to  dilorderusastoour 
 miniftery,  So  here  now  you  go  about,  but  in  the  fame  blind 
 and  weak  pace,  to  dif-own  and  de-Paftour  us*  as  to  our 
 Parociall  Churches,  and  Congregations)  and  that  under  a 
 talfe  calumniation  of  our  default  in  oilr  Paftorall  duties. 
 I  will  (hew  unto  you  therefore,  that  we  have  warrant  unto 
 the  one  and  are  not  wanting  in  the  other,  i.  We  have  as 
 warrant  to  own  our  felves  Paftours  of  Churches ,  that  is 
 
 Parochial!. 
 
ApltUs  had  their  illimiud  bounds  anduniverfal  Chunks.  241 
 
 Parochiall  Churches ,  of  thefe  you  mull  fpeak  and  mean 
 (having  before  quxred  me  abouc  our  owning  our  (elves  Mi- 
 nifters  or  Paftors  of  the  Church  Nationall  or  univerfall) 
 unles  you  will  fpeak  and  m;an  you:  felt  a  vain  babler*  a  tau- 
 colo'gizer  and  a  vain  repeater,  and  lb  atriflerawayof  the 
 time. 
 
 We  have  I  fay,  a  warrant  to  own  our  felves  thus  Paftors 
 of  Churches,  but  it  it  be  not  f  ro  niche  word  ot  Go  J,  it  will 
 not  ftir  you.  General!  equiiy  and  particular  neceflity,  thac 
 people  be  forced  and  fevered  into  bounds  and  limits  of  pla- 
 ces, more  plainly  divided  into  Partfhe-,  for  the  more  order- 
 ly guiding  of  them,  and  affording  them  the  means  and 
 helps,  that  may  fet  them  forward  in  the  way  tofalvation, 
 and  thatfeverai  Churches  or  houfes  be  eredt  and  fet  up  &  fee 
 apart, 8£  afligned  for  them  publickly,  to  repair  unto,and  meet 
 fot  divine  fervice ,  and  worfhip  ot  God  ,  and  that  feverall 
 Paftors  be  fpecially  placed  there*  to  take  care  and overfighc 
 of  fuch  parts  and  portions  of  Gods  people,  and  to  admini- 
 fter  unto  them  the  holy  things  and  mylteries  of  Gods  word 
 and  truth,  this  moves  not  you  a  whir,  though  I  muft  tell 
 you  its  a  generall  warranty ,  whereby  we  may  own  our 
 felves  Paftors  of  our  Churches. 
 
 You  (like  enough)  that  take  your  felf  to  have  an  extraor- 
 dinary call ,  as  the  Apoftlcs  had)  and  fo  an  Apoftolicall 
 commiffion,  fancy  not  our-owhing  of  particular  Churches, 
 and  our  being  Paftors  of  fome  peculiar  and  Parochiall  flock, 
 you  are  (it  may  be)  for  their  boundleffe  and,  unlimited  Ju- 
 nfdi&ion,  for  their  large  power  and  univerfall  miflion,  and 
 would  bfcan  Itinerant  Paftor  from  high  Safier  to  Maftbwy^ . 
 from  Mafhbury  to  I  know  not  whether,  from  old  England* 
 to  new  England  perhaps,  and  fo  along  to  the  Weft  Ind:es9 
 without  any  ftreightening  your  gifts  or  limitation  of  your 
 perfon  to  any  one  place.  But  then  alfo  I  muft  tell  you  that 
 the  illiraited  Commiflion  of  the  Apoftles  was  fitted  to  thofe 
 firft  beginnings  of  Chriftianicy,  and  the  condition  of  thofe 
 firft  times,  whrein  it  was  necellary  for  the  quick  difperfing 
 of  the  Faith  throughout  the  whole  wprld,  and  the  fpeedier 
 planting  of  the  Gofpel  abroad,  and  therefore  it  was  not  to 
 be  perperuall,  yeafoon  afterwards  ceafed:  firft  in  themfelves 
 
 I  i  2  as 
 
242     Apoflies  had  their  illimiudlounds  anduniverfall  Churches, 
 
 as  who  divided  among  themfelves  the  (everall  pans  01  the 
 world,  to  which  each  one  of  them  fhouid  more  (pecially 
 preach  the  word  of  the  Lord  :  So  the  Gofpclloi  theun- 
 c'rcumciilon  was  committed  unto  'Paul,  as  the  Got  pel  of 
 circumcifion  was  commuted  unto  Peter^  Gal.2,j,  hue  they 
 did  not  fc  (hut  up  and  confine  or  hclofe  their  cares  within  the 
 bounds  and  compaiTe  of  any  one  Province-  or  Nation ,  but 
 every  one  of  them  did  notwithstanding  lo  take  care  of  the 
 whole  Church  and  the  world,  as  if  that  care  had  pertain- 
 ed unto  himalone,  as  Saint  Paul  witncfleth,  2  £V.  n  28, 
 The  care  of  all  the  Churches  Cometh  ttpon  me,  or  cumbreth  me 
 daily. 
 
 You  may  fee  here  a  more  fpedall  warranty  from  this 
 practifeof  the  i^poffe,  notfo  obfeurely  fee  forth  in  thole 
 texts,  how  they  divided  the  world  in  a  manner,  amongft 
 themfelves  into  feverall,  as  it  were  great  Parifhes,  and  o  wn- 
 nedthemfelves-'Paitorsor"  the  (am?,  and  foby  theft"  exam- 
 ple taught  the  luccediugagesto  do  the  like,  to  malce  divi- 
 sion of  die  people  of  God  into  companies  and  Congregations 
 according  to  certain  bound;  and  limits,  and  to  afligii  parti- 
 cular Paltors  to  own  fuchactivihonj  and  totr.ke  the  care 
 and  overhght  of  them  in  matters  appertaining  to  their  fouls 
 andfalvition.     . 
 
 But  w i  have  not  onely  the  examples  of  the  Apoftles,  and 
 that  general!  word  relating  and  confirming  the  fame,  but 
 weli'ave  alfo  their  order  aixl  appointment  in  particular  for 
 fucceeding  tirhes,  and  fo  a  mote  f pec  ia  11  ■  warrant  ft  ill  from 
 the  word  foroitrowning  our  felves  Paftors  of  Churches. 
 
 Youmay{ee^tiir>*^:i4>3. 'Wlkrethe  Apoitl«t  two  of 
 them  Paul  anfl Barnabas  &rdai#ed  ihem*Eidersw4t>iry -Church . 
 and  again,  Tit.*.  $.  Fbt-this-left-l  tfreein  Crete,  that  thdti (hottl- 
 defi  fet  in  order  the  things  that  are  wanting  and\tndone^  and  or- 
 dain Elder  sin  eblr)  City,  Where  this  you  lee,  that  after  the 
 founding  of  the  Church,  'the  Apoftles  ordained  Presbyters 
 and  afligned  (everall  or  them  to  feverall  parts  of  the  people 
 of  God.  True,  that  it*  thbfc  a  Hedged  Texts,  and  for  Come 
 certain  time,;  tfWc  words,  iri  every  Church,  and  in  every  Ci- 
 ty, areboth  but  one  and  the  fa  me  thing;  for  the  City,  and 
 the  places  near  adjoyning,  1  ike  London  and  the  Suburbs  at 
 
 firft 
 
Of  Parochial!  Churches  dfsignedtvpmicnUr  Minificrs      2^3 
 
 firft,  before  rhere  were  diftin&iqn  of  locall  Churches  in  it^ 
 made;  butone  Church,  which  being  of  (j  large  an  extent, 
 had,  as  it  reqired,  many  Presbyters  and  Miniftersof  the 
 word  and  Sacraments  i  i  it  with  power  to  teach  inftrucTymd 
 dfpence  facredmvllerks unto  particular  and  feverail  por- 
 tions of  people  afligned  to  tbem,  amongft  whom  there  was 
 one  chofen  out  to  nave  a  more  eminent  power ,  as  to  the  Go- 
 vernment,to  whom  the  reft  were  to  be  affift&nt.  That  thus  in 
 was,  appears,  Afts  20.17.  and  28.  liiofleCity of  JEfbefds 
 for  example  where  Saint  Paul  calletfi  for  the  Elders  of  the 
 Church,  and  overteers  of  all  the  llock,fpeaking  to  them,  a? 
 many  particulars  for  their  number,  admitted-  into  foaae  part 
 of  Paltorali  imploymcnt  there  ,  and  rhen  Rev*  2.  1,  the 
 Letter  from  Chnft?  is  directed,  to  the  angel  of  the  Church  of 
 Ephefus,  as  one  chief  Paftor  amongft  them,  who  wastiL-ft- 
 ed  \\  i'th  the  goverment  of  that  Church  and  people,  in  mo:e 
 ipeciall  manner,  than  any  of  the  reft,  and  is  therefore  chal- 
 lenged by  .name  for  things  there  done  amifTe. 
 
 From  this  ground- work,laid  by  the  Apoftbs,in  procefTc  of 
 time  it  aroie  that"  certain  portions  of  thofe  greater  flocks  of 
 Chr  ft  and  Churches  of  God,  were  divided  out  particularly 
 8c  diftinclly  afligned  to  feverail  Presbyters,  that  were  to  take 
 the  care  and  charge  thereof,  (together  with  a  certain  pro- 
 portion and  allowance  of  the  Tithes  and  offerings  deduced,  m 
 which  before  were  brought  up?  and  paid  in,to  the  communi- 
 ty in  the  City,.  I  mean  the  publickTreafuriesof  the  Church) 
 but  yet  with  their  dependance  (till  referved  to-that  chief  Pa- 
 llor of  the  City,  who  alio  went  fometimes  to  one,  and 
 fometimcs  to  another  pi  thefe  feverail  divifion",  both  to 
 preach,  and  to  o'verfce.  And  fo  hence,  and  here  came  in 
 that  name  andthing,  which  is  called  a  Parifh,  andParifh. 
 Churches,  fmaller  and  lefTer  portions  of  people  and  Con- 
 gregations, divided  and  deducted  out  from  the  great  and 
 mother  Church  or  Metropolis,  as  I  may  callir. 
 
 And  fo  after  Kngs  and  Princes,  and  Lords  of  the 
 foil ,  God  ftirnng  .them  up  thereto  ,  out  of  their  zeal 
 and  devotion  to  the  Gofpel  ,  piety  and  charity  to  the 
 Miniftersof  the  fame,  and  for  the  furtherance  of  the  peo- 
 ples good  of  their  fouls,  gave  feme  of  their  own  Lands  and 
 
 grounds 
 
24  4     of  Patrons  to  preftrtt  fit  Mimfim,  andoffopuUr  Elcttion. 
 
 grounds  for  the  building  and  fituating  Parilh- Churches 
 thereupon  for  dayly  meetings ,  and  fome  alfo,  for  erecting, 
 and  letting  up  houles,  and  habitations  for  the  Minifters,  ad- 
 ding alfo  tome  for  their  keepjrtg  Cattle  on,  which  are  called 
 Glebe-lands.  Resigning  their  own  right  into  the  hands  of 
 the  Church,  and  Dedicating  them  everlaftingly  to  the  Mi- 
 nifters of  Cbrrft* 
 
 in  reipect  of  all  which,  the  y  had  the  honour  and  Right  of 
 nominating  and  prefenting  fit  Clerks  to  the  Parifties  fo  en- 
 dowed, or  endowred  by  them  ;  as  alfo  of  precedency  8c  fit- 
 ting htgheft  in  the  lame  Churches  Sand  were  honourably 
 itiled,  the  Patrones,  as  the  Minifters  were,  and  arc  called  the 
 Re&ors,  or  Paftors  of  thofe  Churches>  lor  that  they  under- 
 took alfo  to  have  the  prote&ion  of  thole  Churches,  which  is 
 elpecially  the  patronage. 
 
 And  thus  I  have  given  you  the  Pedigree  of  our  Churches 
 Local  and  Parochial,  and  have  (hewed  you,  how  we  derive 
 our  Title  and  claim  to  them,  and  (even  in  your  words)  own 
 our  lelvcs  to  be  Pallors  of  them>  even  by  fuch  a  Warrant 
 from  (he 'word,  and  the  example  and  appointment  of  the 
 Apoftles,and  themfucceeding  the  fathers,  and  Guides  of  the 
 people  :  It  will  be  as  needlelfe  and  ufeleffe,  to  tell  you  of  the 
 time?,  when  the  preceding  matters  were  done,  or  by  whom, 
 to  give  you  the  Hiftory  of  the  perfons ,  or  the  .Chronology 
 of  the  Ages,  as  to  hang  a  Jewel  of  Gold  in  the  ear  of  a 
 Swine. 
 
 You,  I  believe,  rather  hold,  that  we  fhould  own  our  felves 
 Paftors  of  Churche?,  from  the  Election  of  the  people,  and 
 fuch  d  fcernersof  fpirits  as  your  lelf :  I  have  laid  fomething 
 of  popular  Elections  before.  I  onely  now  add  this ;  that  po- 
 pular approbation  may  do  well,  to  come  in  at  the  laft :  but  it 
 fcldom  doth  well,  lor  people  to  ftep  out  at  the  firft ,  and  be- 
 gin, or  make  the  Election.  The  former  may  be  (Secure  for 
 the  Minifter  to  have  it,  but  it  was  never  fafe  for  the  Church 
 fofuffcr  the  later:  What  a  dangerous  thing  it  is  to  commit 
 (uch  matters  of  Ecclefiaftical,  and  Minifterial  concernment 
 to  popular  elections,  and  what  tumults  and  uproares  have  fol- 
 lowed thereupon;  yea, very  Schifmes,the  primitive  rimes 
 and  Hiftories  following  have  had  fad  experiments  of,  and 
 
 given 
 
Sffi  teno  SSS  Kprefnt,  who  have  the  largeft 
 foTto  chooic.better  means  to  d.fcerne,  greater  power  to 
 P°oeu  e  lueh  as  are  eminent  for  learning  and  piety,  being  for 
 Jh,  mnft  oart  knowing  ,and  known  menjudiaous  it  learn  d, 
 the  molt  Pa"  u^TVh™  the  illiberal ,  itijud  clous,  and  un- 
 healthy ****£$£$£■ ?£d  beiides ,  they  are  tar- 
 KIC MpS&don  and  bribery,  Patrones 
 ire  in  common  reafon,  as,  who  gave  freely ,  they,  or  tneir 
 aL  (Vnrf the  Doury,or  Endowment;  of  the  Churc  :e„  ot 
 whkh  me 'have merdotethe  Collation  and  Donanon  of. 
 Howfoever,  if  1  laid  it  not  before,  1  can  lay  it,  that  at .my  u  ,- 
 SS   my  Church,  and  to  my  owning,  my  felf  Paftor 
 fhereof  Thad  the  atteftation  and  approbation  of  many  of 
 hechlfeft  People  and  Patimioners,  the  wh.ch  I  have  yet  to 
 mew  underS  hands,  anddomentionhere.to  ftoP  yonr 
 
 mouth.  oininthp  wherebv  we  own  our  (eives 
 
 ^twffift  k  KCout  LyaW,or  Golpel,  we 
 
 ^a»a»8-Ji  .Sec. i  «P«.5.» .and  3-  ^^    f 
 
 Sayeft  tfc* <fc«  f^'.^  t  on  «P,  ate.both  Judge  and  *£ 
 
 cufer.yet without witnflejoucannoaay  ^  ^ 
 
 f?r  KSSSfe ^rtSSSSS  are enjoyned  by  Quilt 
 
 "TL  Aooftles  •  If  vou  ask,  or  mean  ot  Doinnr ,  we  an- 
 and  the  Apolties.it  you  a    ,[j(  m  [he 
 
 fort,and  mlecret  have  we_i  «,  them?behold„ 
 
 them,which  heard  "-.™ia^nav  of  them  informed  you, 
 
2  4  6         PaHoral  duties  ftrformid  by  tht  Mimtfers  of  England. 
 
 own  juftification  ?  and  yet  if  you  could,  or  (hould  doit,  it 
 would  be  but  a  poor  conviction  of  us ,  that  we  perform 
 not  our  Paftoral  duties,  becaule  feme  of  our  otfierwife  ratio- 
 nal fheep  think  fo,or  (ay  fo  ,  when  (as  is  nioft  likely)  they  are 
 firft  told  fo  by  you,after  they  are  tolled  a  Way  from  us  8C  you: 
 But  we  may  tell  our  Galach'ians ,  they  z.ealoufly  affeli  you ,  but 
 not  well-,  yea,  they  would  exclude  you,  or  us,  (as  in  the  Margin, 
 you  from  us,  and  us  from  you,)  that. you  might  affett  them, 
 Gal.4.'i7.and  1.9. 
 
 But  if  they,  or  any  man  preach  any  other  Gofpcl  unto  yon  then 
 that>  which  we  have  preached  unto  you,  and  you  have  re- 
 ceived from  US,  let  him,  or  they  be  accurfedt 
 
 But  I  will  turn  to  your  Texts,'  in  which  you  lay  are  duties 
 enjoynedus  Paftors  of  Churches  by  Chrift  and  his  Apoftles, 
 which  we  performing  not , cannot  own  our  felves  to  be  fuch ; 
 and  lb  it  may  be  you  intend,  Chrift  and  his  Apoftles,  your 
 witneftes  againft  us ,  we  are  willing  alio  to  have  them  our 
 Jrdgesalfo* 
 
 Yoi*  firft  Text  whereby  you  would  prove  that  we  per- 
 form not  thofe  duties ,  which  are  enjoyned  all  Paftors  of 
 Churches,  is  out  of  Math.i  o.K.verfe.  in  thefe  words,  Heal  the 
 jick^,  clean fe  the  Lepers,  raife  the  dead,  caft  out  Devils  ; freely  ye 
 have  received,  freely,  give :  Sir,  were  thefe  words  m  your  eyes, 
 your  eyes  in  your  head,  your  head  on  your  fhoulders ,  when 
 you  cited  this  Text  of  Math,io,%. 
 
 Sir,  you  that  are  fo  great  a  pretender  to  Scripture,  and  the 
 
 interpretation  thereof ,  do  you  think  it  is  enough  for  yor, 
 
 thu-  to  make  a  fhew  and  orientation  of  a  Chapter^  a  verfe, 
 
 OILtih, \Oi  when  as  therein  nothing  in  it  of  proof  to  you>  or  of  reproof 
 
 8.  to  us?  are  thefe  the  duties  ?  which  are  enjoyned  all  Paftors 
 
 of  Churches  by  Chrift  here?  Certainly , you  muft  ekher 
 
 have  a  face  of  brafte,  to  affirm  any  thing,  or  make  a  nofe  of 
 
 wax, of  tin's  Scripture, to  wring  and  wreft  it  any  whkher; 
 
 arc  all  thdV,orfome  of  thefe, or  any  one  of  thefe  enjoyned 
 
 all  Paftors  ol  Churches  >  Friend,how  camefi  thou  tn  hither,  not 
 
 (JMatht2  7 ,  having  a  wedding  Garm  nt  i  and  he  w&f  fpeechlejfe  ,  and  fo  may 
 
 1 *•  you  be,  not  having  here  any  proving  argument}  how  cameft 
 
 thou  in  hither  to  this  Text  ot  Chrift  ? 
 
 In  one  wore,  I  anlwcr  againft  you>  here  arc  no  dunes  en- 
 joyned 
 
Free  peaching  without  Tythesy  or  wages.  24  7 
 
 joyned  by  Chrifb  to  all  Paftors  of  Churches,  and  that  for 
 ever ,  but  rather  Dignities  beftowed  upon  the  Apoftles  one- 
 ly,  which  were  miraculous,  or  if  you  wi(l,  miraculous  dudes 
 en  joyned  to  the  Apoftles  onely  for  a  certain  time,  as  the 
 things  themlelves  fhew ,  Heal  thtfick^y  cleanfe  the  Lepersyraife 
 the  dead)  cafi  out  Devils* 
 
 ■  But  I  mud  (as  I  ufe  to  do)  anfwer  alfo  for  you ,  th  at  you 
 perhaps  aim  at  the  laft  Words,/rw/y  yon  have  received^  freely 
 give-,  and  there  think,  a  duty  impofed,  and  enjoy  ned  us  Mi- 
 nifters,  and  Paftors  to  preach  the  Gofpel  freely ,  without  ta- 
 king any  Tythes :  but  you  are  as  much  miftaken  in  this,  for 
 thefe  words  apparantly  relate  (there  from  the  Text)  to  the 
 dilpenfation  of  thofe  miraculous  gifts  the  Apoftles  were  en- 
 dued with,  (mentioned  before,)  which  as  they  had  received 
 them  freely  of  Gods  extraordinary  bounty,for  the  greater 
 benefit  of  his  Church,  and  confirmation  of  the  Gofpel  j  fo  he 
 enjoyns  them ,  not  to  make  tale ,  or  merchandife  of  them, 
 as  toreknowing  there  would  arife  fome  Huckfters  and  Char- 
 terers that  would  be  bidding  and  offering  for  them,  as  Sim** 
 Magm  loon  afterwards^jfm?^  them  money ,  togi\re  him  that 
 power,  &c.  Ad. 8.18 « 
 
 Befides,  fhouid  they  be  ftretched  out  as  you  do,  the  words 
 will  extend  as  well  againft  Penfions ,  Contributions ,  Re- 
 ward?, Hire-,  &c.  as  againft  Tythes.  But  of  thefe  enough 
 before. 
 
 But,  fuppofe,our  Saviour  did  not  mean  it  onely  of  mira- 
 culous Cures  ,  which  he  would  have  them  do  for  nothing, 
 freely,  but  of  their  Oraculous preachings, (though  there  is 
 no  likelyhood  of  thefe  to  come  in  here  in  this  verfe)  then 
 the  precept  is  tobelimited,astothattimc,asfor  their  Do- 
 ftrine :  for  as  for  their  labour,  and  at  another  time,  Chrift 
 laid  ,  into  whatloever  houfe  ye  enter,  Cay,  peace  be  to  this 
 houfe ,  and  in  the  fame  houfe  remain,  eating  and  drinking 
 fuch  things  as  they  give, for  the  labourer  is  worthy  of  his 
 H;re,  Luke  1  o.  5.  and  7. 
 
 Laftly,  our  Saviour  in  that  precept,  ordereth  the  afle&ion 
 onely,  and  heart,  forbidding  a  mercenary  defire,  and  prohi- 
 biting a  greedy  appetite  of  gain  s  but  in  thefe  prefent  times, 
 permitting  them  to  take  (upply  of  neceflaries  in  the  places 
 
 K.  k  where 
 
248  Tree  preaching  without  Tjthes,  tr  vniges. 
 
 where  they  preached,  upon  that  ground  before  laid>that  the 
 Labourer  is  worthy  ot  his  Hire ;  And  thus  ftill  it  rmketh  for 
 us?  that  performing  our  duty,  and  labouringjn  the  word  and 
 Doctrine,  we  are  worthy  of  our  Hire ,  which  is  now  in  our 
 Church,  let,  and  fixed  in  Tyrhes;  yea>  worthy  of  double 
 honour ,  maintenance ,  and  reverence.  So  the  Apoftle  ap- 
 plieth  it,  alluding,  and  adding,for  the  Scripture  faith  :  The 
 Labourer  is  worthy  of  his  Hire,  ipm.5,17.  and  1 8. 
 
 But  what  will  you  make  of  all  this,  if  it  ftiould  be  granced 
 you  j  is  it  this, that  becaufe  we  Min' Iters  of  England  preach 
 not  freely,  we  are  not  the  true  Minifters  of  Chrift  and  the 
 Gofpel  ?  out  this  cannot  follow  upon  that,  becaufe  the  falfe 
 Prophetsand  Minifters  have'alfo  preached  fteely,and  did  fo 
 in  Tauls  time, and  in  the  Church  oi  Corinth,  where  alfo  Paul 
 himfelf  would  do, preach  freely  alfo,  to  take  away  their 
 boafting,and  as  himfelf  faith,  2.  Cor.  i\,  12.  .that  he  might 
 cut  of  occafion  from  them ,  which  defire  occafton ,  thai 
 wherein  they  gloried,  they  might  be  found  as  he.  And  yet 
 in  the  fame  place,  verfj.  and  8.  He  tells  them  that  he  took 
 wages  of  other  Churches ,  (and  that  to  do  them  fervice,the 
 Church  oiCorinth)  namely  of  the  Churches  of  Macedonia, 
 and  Thiliffi,  and  therefore  this  can  be  no  note  of  aialle  Mi- 
 nifter,  unleffe  you  will  clamour  alio  St.  Paid  himlelf  for  fuch 
 a  one. 
 
 The  next  Text  is  of  the  Apoftles ,  Paul  And  Peter  9  (though  yon 
 diftinguijh  them  notybut  let  all  run y as  under  th  name  of  Chrift 
 himfelf  enjoy ning  the  dutie,  while ft  living  upon  earth,)  Aft.  20, 
 ^8.31.33.34.35. 
 
 Here  are  a  great  many  verfes  cited  and  alleadged  ,  but  to 
 what  purpofe  ?  and  thofe  (in  grofte ,  in  clote,  in  a  cloud.) 
 You  do  wifely,  ftill  not  to  write  out  the  words,  for  then  eve- 
 ry Reader  would  anfwer  with  me>  they  were  nothing  to  the 
 purpofe, which  is ,  or  fliould  be,  to  prove  that  we  Paftors  of 
 Churches  do  not  perform  the  duties  enjoyncd  to  all  Paftors 
 by  St ,  Paul,  and  to  prove  it,  you  onely  tell  us  out  of  the  Text 
 above,  what  duties  St.  Tanl  requires  in  the  Paftors  of  Efhe- 
 fus,  and  fo  leave  the  Text.  You  (hew  hereby  what  a  good 
 handler  of  a  Text  you  are,  what  a  goodly  divider  of  the 
 word  you  arc,  who  onely  give  us  Citations  and  Nominati- 
 ons- 
 
Uinifien  duty  to  uh  heel  '         249 
 
 onsof  Texts,  but  make  no  application  of  any  thing  in  if,  nor 
 preffe  any  argument  thereout  to  your  purpofe  >  or  the  proof 
 of  our  not  performing  the  Paftoral  duties  fpecified  there,and 
 no  marvel ,  there  are  no  fuch  things  there  to  be  had  ,  or 
 found,  For  the  Apoftle  doth  not  charge  the  Ephefian  Pa- 
 yors with  defect  or  neglect  of  the  duties  there  mentioned, 
 butonelymentioneth  thofeduciestothe;r  admonition  and 
 encouragement  to  goon,  and  to  be  conftant,  as  well  alter 
 his  departure  f  ram  them,  as  whilft  he  had  been  three  years 
 there  wit  h  them.  How  then  you  will  hence  convince  us  of 
 our  not  performing  fuch  duties  of  Paftors,  andmakeoutof 
 this  word  a  warrant  againft  our  owning  ourfelves  to  be  Pa- 
 ftors of  Churches,  none  but  your  fclf  knoweth,  nor  your 
 felf,  who  are  here  none,  and  nothing  knowing.  Efpecially 
 feeing, 
 
 Some  of  the  duties  your  verfes  refer  to,  are  duties  in  ge- 
 nerall,  belonging  to  all  Chriftians  as  well  as  Paftors,  though 
 to  Paftors  more  nearly  than  other  Chriftians,  asTakeheedto 
 yourfelvesy  Watch^fParn,  covet  no  mans  fiher^c. 
 
 Some  belong  not  at  all  in  the  generall  unto  Minifter?,  but 
 to  the  ordinary,  and  Lay-Chriftians ,  as  labouring  with 
 their  own  hands  to  fupply  their  neceflities,  and  fupport  the 
 weak. 
 
 There  is  but  one  duty  there,  that  properly  and  peculiarly 
 is  prefcribed  to  the  Paftors  of  Churches,  and  that  is,  The 
 feeding  of  the  fio  cfyf  C^'fty  oveT  which  the  Holy  Ghofihath 
 made  them  over feers  (by  the  Way  take  notice  of  this?  and  let 
 it  be  added  to  the  former  point  of  our  owning  our  fcives  to 
 be  Paftors  of  Churches,  that  the  Holy  Ghoft  by  a  mediate 
 andjfubordinate  power  and  authority  of  the  Church,I  mean 
 the  guides,  and  ruling  officers  of  the  Church  did  make,  and 
 yet  doth  make  overfeers  of  the  flock,  andPaftors  of  the 
 Church  ofChrift.) 
 
 I  referve  this  duty  of  feeding  to  (peak  to  out  of  your  next 
 text  in  Saint  Peter,  As  for  all  the  reft ,  put  them  together, 
 they  will  not  make  up  a  full  deflnition,they  do  make  up  but 
 an  imperfect  defcription  of  the  duties  of  a  Paftor,and  that  as 
 Well  of  any  Chriftian,  as  a  Paftor.  Yet 
 
 We  acknowledge  it  our  duty  alio,  and  chiefly  To  take 
 
 Kkl  heed 
 
250  Miniflers  duty  to  watch. 
 
 heed  to  our  (elves,  and  to  our  flocks  to  our  fel  vcs  and  to  our 
 Do&rine,  and  to  our  lives  alb,  thn  we  may  be  exam- 
 ples to  the  believers,  and  in  fo  doing  Co  may  Cave  our  felves, 
 and  them  chat  hear  us ,  yea ,  we  take  heed  to  our  Mi- 
 niftery,  which  we  have  received  in  the  Lord  to  fullfill  it,our 
 care  is  to  walk  wifely  and  circumfpe&ly,  bccaufe  the  dayes 
 are  evil,  and  becaufe  of  falfe  brethren  unawares  brought  in, 
 which  come  in  privily  to  fpie  out  our  liberty  which  we 
 have  in  Chrift  Iefus,  that  they  might  bring  us  into  bondage, 
 to  whom  we  are  not  to  give  place  by  fubje£tion,no,not  for  an 
 hour,  that  the  truth  of  the  Golpei  may  continue  with  our 
 people,  many  eyes  arc  upon  us,  many  fpies  about  us,  it  beho- 
 veth  us  to  take  heed,  and  be  heedfull.  But  the  fame  is  alio 
 enjoyned  all  Chriftians ,  and  by  Chrift  and  his  Apoftles, 
 Lukf  2i.8,and  34.1  Cor.  10.12.  Heb,  2.1. 
 
 We  acknowledge  it  our  duty  to  watch  y  for  we  are  by  our 
 Profefsion  and  Gods  Qmftitution  made  watchmen  unto 
 
 Ez,  k  17  our  PeoP^e»  .w^10  turnin§  OUL'  eyes  every  way,  do  from  the 
 *\.o«  '•  pulpit  efpccially  as  a  watch-tower,  tell  them  and  dilcover 
 unto  them,  of  their  inbred  corruption,  and  bordering  (ins, 
 and  ot  the  approaching  enemy,death,  and  the  day  of  judge- 
 ment, or  the  coming  of  the  Bridegroom,  calling  upon  all 
 to  be  as  wife  Virgins,  to  be  warchfull  and  awaking,  yea 
 ronfing  up  both  them  and  our  felves,  faying  to  both,  Awake 
 thou  that  Jleepeft,  who  fleepeft  in  fin  by  fecurity,  awake  by 
 repentance,  and  fall  not  again  into  the  fame  fleep,  we  mult 
 keepopenand  waking,  our  eye?,  out  fpirituall  eyes,  by  a 
 fenous  overlooking  our  actions,  before  we  undertak  them 
 by  a  diligent  obferving  the  fpeciall  corrupt  inclinations  of 
 our  natures,  by  a  carefull  examining  of  the  particular  fin- 
 full  cuftome  01  our  callings,  by  a  conftant  refitting  of  the 
 temptations  of  Satan  to  any  fin,  by  a  ferious  avoidance  of 
 all  occafions,  and  appearances  of  all  evils,  by  a  frequent 
 Meditation  of  our  laft  day  and  our  great  account,  by  a  con- 
 tinuall  pradtile  of  the  works  of  piety  and  charity :  thefe  are 
 our  feverall  watches  we  arc  to  keep,  and  that  by  reafon  of 
 the  watcfulneffeandjvigilancyofourJAdverfaries,  the  Devil 
 efpecially  who  never  flceps,but  is  alwayes  going  about  us,as 
 a  roaring  lion,  which  fleeps  with  his  eyes  open*  or  hovering 
 
 over 
 
MwiUirsdutpowit^ -  .  »5* 
 
 over  us  as  theTrin"ce~of  the  air.  But  the  fame  duty  alfo  of 
 watchng,  is  enjoynedallChnftianslikew.le  by  Chriftaud 
 
 wK  Konft\':s.L!iir^\.%6-xV't^-i-       ,  .    ,      ,      , 
 
 We  acknowlege  out  duty  »  warn,  tins  being  but  a  branch 
 of  our  former  diuy,  and  the  part  of  a  watchman,  to  warn 
 Ifav both  the  wicked,  that  if  thereupon  he  turn  from  h  s 
 wfrtedneffe,  lie  may  lave  his  own  lite,  and  W=  alto  deliver 
 o^rlouU  or  if  he  turn  not,  we  may ;  ftill  ddiverout.louls, 
 Zush  he  dieinhis  iniquity.    As  alfo  to  warn  the  Righce-       , 
 
 do  notwitftanding  our  warning,  he  thall  die  intus  fin,  but 
 hfsVbodQiallnotterequiredatouthand^but.fhedouot, 
 
 upon  out  warning,  he  (ball  furely  live,  and  we  have  dehyer- 
 edourfouK  Thus  with  1W,  as  our  beloved  fons,  we  warn 
 von  ourpeople,  and  as  the  Levites  we  warn  them,that  they 
 Soaffe  not  againft  the  Lord,  and  (o  wrath  come  upon 
 them  bu  being  thus  watned  as  thePuanfeees  andSaddu- 
 ces^hev  may  flee  from  the  wr  ath  to  come,  or  as  Noah,  be- 
 ing' warned  of  God  by  us  his  Minifters,  may  prepare  an 
 «!  to  the  faving  their  houfes,  but  fouls  elpecally. 
 
 Butforthofecitcumftances  or  rather  eminences  of 
 SauiUW'  warning,  every  one  night  and  day ;  with  tears,. 
 thev  are  appropriated  to  his  un.verfa  1  ,ur.tdia.on,  un- 
 tried induftry,  and  Angular  compafsion.  all  Apofto- 
 lYrXveaPauline,  hardly  to  be  imitated  of  us  ordinary 
 Patorr  All  men  cannot  receive  this  faying.,  fave  they 
 ^WtomtYis  given  =  Hethat  is  able  to  receive  ,t  let  him  re- 
 
 CeBut~here  alfo  this  duty  of  warning  is  alfo  enjoyned  all 
 Chnftiam  like  wife  by  Chrift  and  his  Apoftl«,*«*.i«.i  5  . 
 
 '^before  I  proceed  unto  our  duties,  as  you  mention 
 
 queltion,  why  you  beginning  ¥*'    VS      C»- 
 mflW  hvthei9   and  3overfe  in  your  RegiUet  or  i„ata 
 
 iv  K  3 
 
 iP,-Oi 
 
2ja     Mittifttrs  duty  to  honour  and  bid  others  beware  ofw  elves,  &c. 
 
 to  draw  away  difclples  after  tb.m.  Truely,  thefe  wolves  fof 
 low  you  wkh  open  mouth,  you  did  well  to  ftiun  and  avoid 
 them,  yet  they  are  come  up  clofe  to  you,  and  nigh  you,yea 
 you  follow  aiter  them ,  and  are  outgone  them ,  for  they 
 onely  entred  in  amongfl:  them,  not  lparing  the  flock,  y0u 
 at  your  entrance  in  amongfl:  us  have  not  fpared,  no  not  the 
 fhepherds  themlelves ;  and  doth  not  the  other  bar  (tick 
 as  clofe  to  you  ?  are  not  you  one  of  thofe  men,  who  are  ri- 
 icn  out  of  our  (elves,  fprung  out  of  the  womb  of  our  mo- 
 ther Church,  viper-like,  (peaking  perverfe  things,  and  per- 
 verting things  from  the  truth,  to  draw  away  difciples  after 
 you?  I  leave  it  to  others  to  make  anfwer,  I  onely  move  the 
 Quaere,  for  Saint  ?**/•$.  propheeie  was  not  onely  limited  to 
 the  Church  of  Epbefus,  and  thofe  times,  but  reached  to 
 all  Churches  of  Chrift  in  after  ages. 
 
 Now  alfo  we  can  here  find  fome  duty  for  usPaftors, 
 which  you  Would  have  filenced,  en/oyned  us  here  alfo  by 
 the  Apoitle,  as  alto  by  Chrift, which  is  co  beware  our  felves, 
 and  bid  our  people  to  beware  of  falfe  Prophets,which  come 
 to  us  and  them  in  (heeps  clothing,  but  inwardly  are  raven- 
 ing wolves,  Linfie  woolfie,  fheepfie,  wolvfie  prophets. 
 
 True,  as  1  have  written  before,  our  fhepherds  ftaffe,  even 
 Bands,  is  broken,  we  have  no  power  to  beat  away,  or  tie  up 
 fuch  fierce  and  ravening  wolves:  yet  we  have  a  tongue  in  our 
 mouths,  and  a  tooth  in  our  heads  left  us,  with  which  (if 
 wewilldoourduty)  we  muft  bait  and  refute,  bite  and  re- 
 buke them  in  our  writings,  and  preachings,  yea,  exhort, 
 warn  and  commend  them  to  God  in  our  prayers,  (as  our 
 ducy  alfo  is)  and  I  will  bring  in  alfo  the32vcde  (which 
 you  left  out  too)  And  now  brethren  I  commendyouto  Gody  and 
 to  the  word  of  his  grace^  which  is  able  to  build  you  up  and  to  rive 
 yon  an  inheritance  amongft  all  them  which  arefanltified. 
 
 And  for  my  people,  I  will  do  like  a  fhepherd,  not  like  the 
 hireling,    who  feeing  the  wolf  coming  leaveth  the  fhecp 
 and  fleech,   1  will  (land  to  them,  and  by  them,  and  put  that 
 firft  duty  in  pra&ife,  taking  heed  over  my  (elf,  and  over 
 them,  and  calling  upon  them  to  take  heed  what  they  hear, 
 M*rk.  4.24»  Take  heed  how  they  hear.  Luke  8.  i  8.  take  heed 
 that  they  be  not  deceived->for?itany  fkaU  come  in  Chrifis  name^  fay- 
 ing 
 
Minister  sought  not  nbtcoveUHS.  253 
 
 ing  they  are  Chrifts,and  theirs  ChriftiauJDbftrine.Go  ye  not 
 after  them,£/^  21.8.  Take  heed  and  beware  of  the  leaven 
 of  the  PariLees,and  Sadduces,that  is,  their  Doctrines,  Match, 
 I<5.  6.  and  12.  A  little  fuch  leaven  leaveneth  the  whole  lump , 
 and  will  fowr  and  imbittcr  the  fweet  Gofpel  of  Chrift. 
 
 But  I  go  on  with  the  33, 54?  and  3  5.verfes,  which  you 
 cite  for  duties  there  enjoyned  us  by  the  Apoftle,  where  you 
 aremiftaken,  as  to  an  injunction  to  thePaftorsof  Ephefusy 
 the  Apoftle  onely  makes  an  exprelsion  or  declaration  or 
 himfelf,  to  clear  both  his  heart,,  and  waih  his  hands  before 
 them,  that  he  had  coveted  no  mans  money,  that  he  had  la- 
 boured for  his  fupplies.     I  know  the  bent  of  your  bow  lyeth 
 this  way  efpecially,  theintentandaim  of  your  Quaere,  and 
 this  Text,  is,  that  you  may  {hoot  irtfecret  at  the  per -felt ,  fudenly 
 doyou  $oot  athim^  and  fear  not ,  and  hit  not  here,  for  in  this 
 quiver  or  Text,  ate  no  arrows  made  ready  for  your  fixing 
 or  bow,  as  I  have  fhe wed,  infteadof  thefe  youmayfhoot 
 your,  own  arrows  or  bolts  (and  a— -bolt  is  foon  (hot)  even 
 bitter  words,  that  we  are  covetous  and  lazie. 
 
 We,  (though  the  Apoftle  here  enjoy ns  no  fuch  thing) 
 acknowledge  it  our  duty,  To  covet  no  mam  fiver  or  gold,  or 
 apparrelLWe  therefore  which  teach  another  f  each  we  not  our  fives? 
 JVe  that  preach  thou  {halt  not  covet  do  we  covet  ■}  We  that  ab- 
 hor Idols  muft  abandon  covecoufnefle,  which  is  idolatry. 
 We  are  and  muft  be  better  fervants  of  God  than  the  cove- 
 tous are,  who  are  very  Idolaters.  How  (hall  webleffe  the 
 covetous  whom  the  Lord  abhorreth  ?  or  ever  praetife  that 
 as  miniiters  (covetoufneffe  )  which  ought-  not  to  be  once 
 named  among  ft  us,  as  becometh  Saints}  It  is  one  of  the  chara- 
 cters of  a  Presbyter,  that  he  muft  not  be  greedy  of  filthy  lu- 
 cre, or  covetous  ;  For  the  love  of  mony  is  the  root  of  all  evil9 
 we  muft  not  feed  upon,who  are  to  be  feeds-men  of  all  good: 
 left  whileft  we  covet  after  it?  we  erre  or  be  feduced  from  the 
 Faith,  who  ought  to  bring  and  convert  others  to  it-,  And 
 fo  pierce  oar  J "elves  through  with  many  forrows9  who  ought  to 
 drop  in  comforts  into  our  peoples  wounded  hearts,  and  fo 
 give  up  our  account  with  joy  and  not  with  grief  (Thou  O 
 man  of  God  flee  this  thing)  But  here  alio  the  fame,  of  not 
 coveting  the  goods  of  another,  is  enjoyned  all  Chriftian?, 
 
2J4         Minilhrs  notcwetm  in  receiving  lithts^&c. 
 
 as  their  duty  like  wife,  and  that  by  Chrift,  and  the  Apoftle, 
 
 Luke  12.15.^.13.5. 
 
 Bet  take  this  with  you,  and  remember  it,  that  Saint  Paul 
 faith,  that  he  coveted  no  mans  filverand  gold,  andappar- 
 rell?  nor  do  we  or  muft  we  covet  other  mens  goods,  our 
 Tithes  which  I  know  you  fhoot  at  in  this  bowf  though  with- 
 out any  arrow  from  hencc)^  are  no  mans  but  our>,our  goods, 
 not  anothers,  they  are  neither  the  purchafers  to  buy,  nor 
 the  Landlords  to  let,  nor  the  Tenants  to  hire,  in  all  Con- 
 tracts excepted  or  not  mentioned,  as  the  Minifters  right, 
 it  is  no  covetoufnefTetodefire,  feek,  or  hold  our  own,  and 
 to  keep  or  recover  the  polTefsion  of  them  unto  our  felves,  in 
 a  juft  and  fair  way ,  as  to  whom  God  hath  bequeathed  them, 
 a*  a  dowry  to  the  Church ,  we  may  fay,as  before  I  faid,  wilt 
 not  thou  pojfjfe  that  which  Qhemojh  thy  God  giveth  thee  to  pof- 
 fetfe}  fo  did  Jephthab  anfwer  Sihon  :  fo  whatfocver  theJLord 
 our  God  (hall  give  umous,  that  will  we  poflefle.  If  tfic  A- 
 poftlefayth,  if  any  provide  not  for  his  own,  and  efpecially  for 
 thofe  Ol  his  own  houfc,  He  hath  denied  thefaith9  and  is  worfe 
 
 1  Tim  %  8  *^An  m  iHfi^ :  What  would  you  fay  of  us  Minifters,  now 
 ••  that  God  and  good  men,  the  laws  of  God  and  man,  have 
 provided  forus»  and  alfo  thofe  of  our  own  houfe  andfami- 
 ly,  yea  thofe  of  our  order  and  calling,  and  that  to  all  our 
 fucceflors  and  poiterity,  if  we  fhould  pot  provide  for  our 
 felves  and  ours  out  of  fuch  provifions  in  a  moderate  wav, 
 without  injnrioufnefle  to  any,  if  we  fhould  not  maintain 
 our  felve^  and  ours,  out  of  fuch  maintenance  by  a  provident 
 courfe,  without  wrong  to  any,  nay  if  We  fhould  not  de- 
 fend our  felves  and  thefe  our  provifions  and  Maintenances, 
 be;  ng  now  in  lawfull  poffefsion  of  them  for  our  felves,  and 
 alfo  intrufted  with  the  prefervation  of  them  for  others  to 
 come  after  us?  Would  you  not  fay,  we  were  worfe  than 
 infidels,  and  had  denied  the  faith,  as  bad  as  devil?,  (For  they 
 
 ffde  6  h&*  not  their  firfi  eftate^  but  left  their  own  Habitation)  and  had 
 
 abjured  the  truth  ,  and  caft  oft  all  care  both  of  our  felves, 
 and  others,yea,  and  like  the  Judge,  neither  feared  God,  for 
 whofe  fervice  and  honour  they  were  firft  given  and  granted , 
 nor  regarded  man,  ourlclvcs,  fucceflors,or  Patrons,  who, 
 out  of  charity  and  piety  endowed  and  indulged  the  Church 
 
 with 
 
ffltiftjrs  arc  not  to  be  brought  to  dqljiMhuAl  Ubour%  &c. 
 
 with  fuch  donations  and  collations  for  us  and  them.  There 
 may  be  much  impiety  to  the  one ,  and  ingratitude  to  the  o- 
 ther,  if  Minifters  mould  let  their  Tythes  go  whileft  they 
 may  hold  them :  But  no  covctoufnefle  at  all,  to  take  them, 
 when,  and  whence  they  are  due ;  rather  it's  an  innocent  pro- 
 vidence, where  there  is  fo  juft  a  provifion,  and  fo  lawfull  pol- 
 fefllon  ;  nothing  in  this  Text  hmdrethus;  but  rather  your, 
 and  others  defignes,  of  coveting  of  our  Tythes,  Dues,  and 
 Rights  are  againft  St,  P**/V  praSifc  in  this  place  j  yea,  it's 
 not  onely  covetoufneffc,  but  facrilegioufnefre  to  take  fuch 
 away  from  us ,  and  I  know  not  of  any  pra&ile  will  be  for 
 you,  but  that  of  Ananias,  nor  of  any  Text  will  help  you  ,  but 
 that  of  ^#.5^.2,3,4,5.  and  fo  I  am  alio  quit  with  you>  for 
 the  number  of  the  five  vcrfes  you  wrote  out  of  Act.2o. 
 
 But  I  come  to  the  34.  vcrfe^  which  you  quote  for  another 
 duty  enjoyned  to  the  Paftors  of  Churches  by  the  Apoftle,  to 
 which  unlelTe  I  joyn  alfo  the  3  5.  there  will  be  in  the  firft,  but 
 the  Apoftksfingle,  and  lingular  example,  telling  us  what  he 
 himfeif  did  s  but  in  the  fecond,  he  feems  to-comend  unto  Pa- 
 ftors of  Epbefiu  ;  That  fo  labouring, ye  ought  to  fupport  t  he 
 weak,^t  Here  in  the  end,  and  the  laft  verles,  lieth  hidden 
 your  ding,  and  venome  ;  This  is  the  mark  you  aime  at ,  and 
 the  very  white  you  will  flick  your  Arrows  point  in,  this  is 
 your  Mafter-piece,  your  Task-matter  piece ,  (by  an  injun&i- 
 on,  as  you  think,  and  a  Commandment  of  the  Apoftle)  to 
 lay  heavy  labours  and  burthens  upon  us,  to  bnog  down  our 
 Spirits  unto  Handwo  ks,&:  Tradcs,who  were  never  brought 
 up  to  them,S£  fo  make  us  doubly,  or  twice  Minifters ;  firft  to 
 Minifter  unto  our  peoples  (piritualnecefTitiesbyour  tongu:s 
 in  pr.aching,  and  fecondly  to  Minifter  to  our  own  temporal 
 neceifities  with  our  hands  Dy  Woiking. 
 
 It  is  that  you  would  have,  and  hope  (I  believe)  to  fee, 
 that  we,  who  now  talk  fo  much  of  Weavers  and  Plough- 
 mens,  ail  the  fix  dayes,tuming  Preachers,on  the  feventh  day, 
 (hail  be  after  our  preaching  on  the  feventh  day,  turned  to  be 
 "Weavers  &c  Plough- men, or  fome,or  other  Tradef-mcn  all 
 the  fix  dayes>  and  fo  ihall  live  upon  our  Manufactures ,  and 
 Handy-crafts,  inftead  of  our  living  of  the  Temple  &c  Tythes. 
 O  1  this  will  be  an  excellent  piece  of  purity  to  introduce  into 
 
 L  1  the 
 
<  .  ■  ■  .         I  — — - 1    .      ■    II  ■  .       , — __ 
 
 *  5  ^     Minijlers  are  not  to  it  brought  to  dayty  manual  labour \&Q+ 
 
 the  Church,  that  long  breathed  after,.and  fighed  for  Act  of 
 Parity,whcrcin  it  will  be  all  atiftc,  li|ce  people,  like  Pricft,  as  IE* 
 is  //o/^.p.and  I  may  run  the  words  back,hke  Pricft  like  peo- 
 ple ,  and  apply  both  the  people  as  Minilterial  as  the  Prielj, 
 and  the  Prieft  as  fecular  as  the  people  :  If  this  your  plot  and 
 project  take,  you  will  fill  the  Land  with  iecular  and  femina- 
 ryPrieits,whileft  every  Miniiter  is  ploughing  and  lowing.- 
 And  I  hope  then  you  will  ccafe  bawling  at  us,  for  worldly 
 minded  men  ,  minding  earthly  things, when  you  have 
 brought  us  to  be  worldly  handed  men,,handy-craftf-men. 
 This  will  be  to  bury  the  Church  alive  ,,and  to  put  it  into  the 
 grave  above  earth,  wherein  there  is  no  difference,  or  diitin- 
 £tion  of  the  walking  Drift  of  Aaron  and  Abirtm ;  yea ,  this 
 will  be  to  confound  a  well  ordered  Common- weak h ,  by  ta- 
 king away  the  diftinft  Trades,and  feveral  profeflions  of  luch 
 as  have  lerved  out  an  Apprentiftiip  for  them,  and  taken  their 
 degrees  in  them,  in  Citie  and  Univerfity,fo  that  aPhyfician 
 may  plead  Caules  in  Weftminfter-hall  ^  and  the  Lawyer  give 
 receipts  in  Grefham  Colledge;&;  efpecially  ,when  a  Lay-man, 
 or  whofoever  will,  may  confecratchimfelf  to  a  Sermon  in 
 the  Pulpit,  (of  which  beforehand  a  Clergy-man  mull  defe- 
 crate  himfclf  to  a  journey  at  Plough. 
 
 And  laftly ,  may  not  this  your  devle  ,be  a  hindrance  to 
 the  poor  people ,  and  open  their  mouths  againft  fuch.Task- 
 malrersjjor  want,  not  fo  much  of  Straw  to  make  their  Brick 
 and  Tyle,  as  of  work  it  felf ,  which  muft  needs  be  taken  from, 
 them,  when  it  is  put  upon  our  hands,  and  we  alfo  muft  earn 
 the  meat  out  of  their  mouth,  and  learn  the  labour  from  their 
 hands,  (oyou  will  force  the  people  to  a  new  Trade  alfo  oi- 
 gathering  ftones ,  and  throwing  them  at  your  heads ,  and 
 beating  out  your  brains ,  for  dealing  fuch  a  trick  co  deprive 
 them  of  their  work,  and  trades  to  live  upon. 
 
 I  muft  before  I  pafie  hence,  make  one  rcqueft,  and  move 
 it,  in  the  behalf  of  my  felf,  and  my  fellow  brethren,  to  you, 
 and  the  Qvrrfceis  of  us  Seers,  that  feeing  you  will  put  us 
 forth  to fome  manual  trade,  and  Mechanic  ^aLlWn&wc  may, 
 have  the  liberty  to  make  choice  of  our  Trade ,  which  grant- 
 ed, I  for  my  part  (aid!  believe  the  reft  of  us  will  do  lb)  do; 
 shoofetobeof  St, /WV  trade  here,  that  is,  to  be  a  Tent--. 
 
 rhakcr, 
 
In  \»hAt  cafe  Paul  did  labour  with  his  hands,  25  7 
 
 maker,  Co  AttA  8.3.  hoping  over  awhile,  I  may  be  free  of  it, 
 and  return  again  (with  the  addition,  or  rediaon  of  h.  which 
 is  a  Letter?  and  a  main  one  heir)  to  my  old  vocation,  to 
 which  that  cometh  neareft,  and  be  a  Tenth-maker  again. 
 
 But,  as  I  have  (aid  formerly  in  this  my  anfw:r ,  though 
 Paul  the  preacher  made  Tents,  yet  Paul  the  Tent- maker 
 did  not  preach,  he  preached  not  as  a  Tent-maker  (I  mean) 
 but  as  Paul  the  Apoftle,and  Minifter  ot  Chrift. 
 
 Nor- did  he  make  Tents  ,  and  fo  work  with  his  bands* 
 (after  he  became  fuch,  Paul the  Apoftle,and  a  Minifter,  ^or- 
 dinarily and  ufually,  as  you  would  have  u?  do  in  the  w.ek 
 dayes  >  but  extraordinarily  and  incidentally,  at  fome  inftant, 
 or  time,  in  fome  cafes  and  occafions,  and  upon  fomefpeciai 
 inducements  and  circumftances  peculiar  to  him ,  and  his 
 condition  he  was  in.  Now  your  manner  is>  as  I  have  for- 
 merly {hewed,  without  any  eye,or  rcfpec~t  had  to  thefe  cafes, 
 occafions,  and  circumftances ,  to  look  upon  the  fact  and  pra- 
 ctice of  the  Apoftles,  and  prefently  cry  out?  a  duty  to  the  Pa- 
 yors of  Churches,  and  call  for  performance  ana  imitation. 
 Whereas  thofe  do  much  vary  the  matter,  and  fo  far,  that 
 what  is  a  duty,and  neceflary  for  one  in  a  cafe,at  a  time,upon 
 occafion  to  do,  may  be  no  duty  unneceflary ,  and  (perhaps) 
 unlawfull  for  another  to  do,  thefe  circumftances  alteredjevcn 
 this  our  Paul  circumcifed  Timothy  at  one  time,  becaufe  of 
 fome  danger  of  giving  offence  to  the  Jews,  Att .16.3 .  but  he 
 could  in  no  hand  be  brought  to  Circumcite  Tit  us  ^  at  another 
 time  for  fear  of  betraying  the  liberty  of  the  Golpcl ,  C*/.2.2, 
 and  4.  So  in  this  very  thing-,  Paul  (as  himfelf  fpeaketh)  rob- 
 bed other  Churches,  taking  wages  and  ftipends  or  other 
 maintenance  from  tnem,2  Cort\  1 .  Bi  t  he  forbareitamongft 
 the  Corinthians,  and  would  not  be  burthenfome  to  them  that 
 way,  nor  make  ufe  of  that  Authority,  and  power  of  mainte- 
 nance from  them,  as  it  is  t  Cor.9.4.8C  15.2  Cor,  12.14.  and 
 1 5.  rather  at  that  time,8C  in  that  cafe  he  would  labour  with 
 his  own  hands/ as  at  thi*  rim°,  8c  in  this  cafe  he  did  amongft 
 the  Ephejians)  and  they  fliould  Minifter  unto  his  neccflities. 
 
 But  now  upon  what  fpecial  cafes,  occafions,  or  circum- 
 ftances did  Paul  forbear  his  due  and  right,  and  put  himfelf  to 
 the  labour  of  his  hands ,  and  his  manual  trade  ?  himfelf  tells 
 
 L 1  2,  us3 
 
%  5  8  In  what  cafe  Paul  did  labour  with  hU  hands* 
 
 us,  fome  of  themes  peculiar  to  himfelf  at  that  timc,and  with 
 that  people ,  that  no  man  rrrght  make  void  his  glorying, 
 whole  glory  was  then,  to  let  the  Corint^:ar3S  have  the  Gofpel 
 without  charge*  i  for.  9.1 5,  and  1 8.  or  he  would  not  be  bur- 
 thenfome  unto  them, that  (o  being  crafty, he  might  catch 
 them  with  guile  as  his  Children,  in  not  making  a  gain  of 
 them,  f  Cor- I2.  M.and  \6m  oreifeit  was  upon  occafion  of 
 his  preffing  neceiTities  at  the  inftant,  fo  1  Cor.  4,11.  and  1 2. 
 and  here  at  the  34.verlc ,  he  faith,  thefe  his  hands  miniftred 
 unto  h  is  necc  Aides. 
 
 Other  cafes  and  occafions  there  were,as  relating  to  others, 
 which  induces  him  to  abftain  that  while  from  taking  allow* 
 ance,and  to  Minilter  to  his  fuftenance  by  fuch  handy  labour, 
 as  the  prefent  poverty  and  neceflky  of  the  Church  before  his 
 eyes,  by  reafon  of  perfecution  of  Chriftians,  and  the  appear- 
 ance of  fome  fcandal  to  enfue,  through  the  malignity  of  im- 
 poftours,  coming  in,  and  looking  ajbout  to  fpy  out  his  liberty. 
 
 Now  feeing  that  the  Apoftles  labouring  with  his  own 
 hands,  was  thu-,  a  lingular  and  perfonal,  and  free  ac~l  of  his 
 and  that  but  cafual,  occafional^and  temporary,  what  do 
 you  mean  to  impo'e  it  on  all  Minifters  as  a  general  and  pafto 
 raljfuty,cnjoyned  us  fimply  and  abfolutely*  without  rcfpe£t 
 to  the  cafes  and  circumftances  mentioned  }  for  in  thofe 
 words,  of  the  3  5.  vetfe,  (how  that  fo  labouring  ye  ought  to 
 fuppjrt  the  weak)  there  is  no  precept  given  at  ail  ,  or  duty 
 impofed  at  all,  for  fo  labouring,  unletTe  it  be  labouring  fo  in 
 fuch  cafes, of  apparant  fcandal  to5and  extream poverty  of 
 the  Church,  in  which,  though  ftrict  juftice  doth  not  com- 
 mand an  abftinence  from  due recompences,  yet,  equity  and 
 charity  requires  a  forbearance. 
 
 And  that  the  Apoftle  enjoyns  no  fuch  duty  to  Minifters  at 
 all  times,  in  all  places  and  in  every  cftate  of  the  Church  ?  from 
 this  his  own  pra&ife  and  example  appears.,  for  that  in  the 
 fame  Epiftle  to  the  Corinthians^^  the  fame  Chapt.  1  Cor, 
 %  1 5.  where,  and  to  whom  he  preached  the  Gofpel  freely  (U- 
 boHr'ingw'.thhis  hands*,)  I  fay  in  the  fame  Chapt.4.5.allalong 
 to  the  1.5.  verfe,  he  pleads  to  hard  8c  faft  for  his  own  right  to 
 afalary,as  well  as  Peters  1  for  the  Minifters  right  to  a  mainte- 
 nance, as  well  as  the  Levites  y  yea,  declares  it  as  Chrifts  ordi- 
 nance, 
 
Minifters  may  in  [owe  cafes  labour  with  their  hands.  2  5  9 
 
 licLDCCyl'^t  they  tha; preach  the  Gofpel^jhouldlive  of  ths  Gofpe/y 
 veil.  1 4.  (havefuch  a  plc-ntifuil  maintenance  as  he  may  live  ot 
 it>  and  need  not  labour  with  his  hands  for  his  living:)  Zc  lay- 
 cth  it  rather  as  a  duty  upon  the  confcieuceof  inftructed  peo- 
 ple ,t9  communicate  unto  the  Teacher  in  all  good,  things ,  Gal.  6.  6 1 
 I  lay  nzi  this,  as  if  i:  were  unlawful!,  f  imply,  or  wholly  for 
 a  Minifter  to  labour  with  his  hands ,  or  to  life  the  trade,  or 
 handy-crafr,.for  the  fupply  ot  his  neceffities ;  for  then  I  ihould 
 blame  /^/nere,  and  Paul  here  would  even  condemne  me, 
 whofe  practice  iheweth  it  lawlull  in  fomecafes,as  before  jyea, 
 rather  I  commend  fuch  Paftors,  as  being  through  the  Ava- 
 rice, and  Injuftice  of  people,  brought  into  the  ftraights  of 
 Wane  and  indigency,  and  yet  unwilling  to  take  of  their  hands 
 from  the  Plough  ,  and  to  dekrc  their  Miniftry ,  do  employ 
 themfelves  in  Tome  honeft  ,and  befeeming  work  for  the  (up- 
 port  of  themfelves,  and  their  families,  and  the  fupply  of  their 
 neceflities;  Neither  doth  that  of  our  Saviour  reprove  them, 
 Be  not  carefutl  for  the  bod'/  and  life^  or  take  no  thought  ;  which  M'atht6t2< 
 being  fpoken  to  Minifters  as  well  as  people  >  forbids  onely 
 a  diftruftfull  carenfctle  without  dependance  upon  Gods 
 prov  dence,  or  confidence  in  his  promifes ;  nor  doih  that  re- 
 proach themt  Labour  not  for  the  meat  that  peri[heth^'h\c\\  (pj- 
 ken  alfo  to  both ,  is  to  be  underftood  comparatively  ,  rather 
 than  the  meat  that  endnreth  mto  evevlafting  life.    They  may  To  John  6  a  7 
 labour,  (o  it  be  not  accompanied  wich  d'itraftion.from ,  and 
 with  indecency  to  their  persons  and  calling. 
 
 But  that  it  fbonld  be  a  duty  to  be  performed  by,  and  en- 
 joy ncd  upon  all  Paftors  of  Churches,  aker  the  example  and 
 (pretended)  precept  oiPatd  here,  to  apply  themCelves  at  all, 
 working  dayes  and  times,  and  occasions  to  a  manual  trade, 
 or  bodily  labour,  the  example  and  pra&ife ;  yea.ythe  (fuppo- 
 fed)  precept  oiPauly  being  but  in  certain  cafes>Sc  upon  fome 
 other  occalions  with  other  circumftanets  doth  not  reach  fo 
 far,  as  to  make  it  fuch. 
 
 And  further,  I  fay,  it  is  moreunrcafonable  to  require  ic 
 at  our  hands*  then  it  was,  or  would  have  been  at  Paul,  or  the 
 Apoftles  becaufe  we,  the  mod  of  us,  were  never  trained  up 
 in  any  other  trade,&  calling,  from  our  youths,  as  they  were. 
 For  the  Apoftles  wereftfoer-men,  Pad  a  Tcnc-makcr :  (He 
 
 L  1  3  learned  . 
 
Z  60         MimfttMmj  in[mc  cafes  hi  our  with  their  bwds 
 
 •  ieamed  ic  not  of  Aquila^iizt  he  was  called  to  oe  an  A^uitie, 
 iut  was  skilled  in  it  before)  Co  was  Luksi  Phyiician:  Thel'e, 
 -if  there  were  cafes-&  occafions,  could  live  of  their  trades, 
 ■when  they  forbare  receiving  maintenance :  Now  if  they  not- 
 )  withftanding  forbare  labouring  in  their  trades,and  received 
 maintenance,  much  more  reafon  is  there  we  ihouid  have  our 
 '  maintenance,  and  not  be  prelf;d  to  labouring,  who  have  nei- 
 ther skill  nor  education  in  any  other  trade,to  Cart,or  Plough 
 or  Dig,  we  cannot,  and  to  beg  we  are  alhamed,  and  fo  will 
 you  too  be  aihamed,  when  you  bring  us  to  beggery,  or  to 
 handy  labour. 
 
 .Yea,  it  will  fall  out  to  be  rather  fin  then  duty  >  as  which 
 crofleth  anotherckar  precept  of  'Paul  to  Timsthyy  a  Paftor, 
 I  Tim;4.l  3«  till  1  come  y  give  attendance  to  reading ,  to  exhort a~ 
 tiony  to  Dotlriney  mediate  upon  thefe  th'.ngsygive  thy  felf  wholly  to 
 them'-iio  like  wife  another,  aT/w.  2.4.  which  enjoyneth  a 
 freeing  theMbifter  from  entangling  himfclf  with  the  affaires 
 of  this  life,  and  from  diffractions  by  lecular  imployments,likc 
 as  the  Apoftlcs  in  the  6c'».  of  Atts  2.and  3.  qutced  themfelves 
 from  an  Office,  and  a  Labour,  more  conjunct  wich  the  Mini- 
 fiery,  laying,  U  is  not  reafon  that  voe  fhould  leave  the  word  of 
 God,  and  ferve  Tables ,  or  that  we  fhculd  make  Tables ,  or 
 make  Tents,  in  way  of  an  ordinary  workand  occupation,  to 
 the  hindring  of  our  preaching  the  word. 
 
 You,  Sir,  it  may  be,  are  of  Thar 0 ah s  minde  and  fpeech," 
 and  will  be  ready  to  fay  to  theMinifters  of  the  Church  of 
 England,  as  he  did  to  the  Children  of  Ifraely  Exod.  5. 17.  yc 
 Are  idle,  ye  are  idle ;  Therefore  ye  fay  let  u*  goy  and  do  facrifice  to 
 the  Lord,  go  therefore  now  and  wo>\;  How  can  they  be  |dle,that 
 go  $t  do  the  facrificc,or  work  ot  the  Lord?  I  will  anfwer  this 
 with  another  Text ,  more  nearly  concerning  you,  1  T'Vw.  J. 
 13,  xvithally  they  learn  to  be idleywandring about  from  hoptfe  to 
 houfey  and  not  onely  Idle,  but  tatlers  alfoy  and  bufie-bodles  ,  Jpeai^ 
 ing  things  they  ought  not.  A  man  (though  the  Text  (peakvof 
 weomen,)  maybe  idle,  though  he  be  a  bufie-body,  and  go 
 aboi  t  from  houfe  to  houfe,  as  y  u  know,  who  doth,working 
 not  at  all, but  are  buue-bodies,  and  this  Text  fpeaks  of  men 
 alfo. 
 We  reckon  our  felves  alfo  within  the  Law,  Canon,  and 
 
 Com- 
 
MiwHers  have  tther  labour  s,thtn  bodily  jm&  manual.         **75T 
 
 Command  of  Paul ;  that  if  any  w.ouldnot  work^  or  labour,«?/'- 
 ther  jhould  he  eat ,  iTtief.  3.  io,.  where  he  gives  us  another 
 caje ,  or  occafion ,  why  among  the  Theffalamans  alfo  he 
 wrought  wich  labour  and  travel*  night  &;  day,  that  he  might 
 not  be  chargeable  to  any  of  them,  not  becaufe  he  had  not 
 power,  but  to  make  himfelf  atienfample  to  them  to  follow 
 firm  who,  .even  now,  when  he  wa>  with  them,  this  he  com- 
 manded them,  that  if  any  would  not  work,  neither  fliould  he 
 eat,  as  is  in.the  8.  and  9*  verfes  before ,  fo  this  was  another 
 particular  caf:,or  occasion  of  the  A  pottle,  his  Working  with 
 his  own  hands,  namely  to  win  credit  and  authority  to  his 
 Canon,  and  Command  about  working,  by  his  example  of 
 working  then  amongft  them, ;  when  fie.  gave  unto  them. 
 Bur, Sir,  . 
 
 You  are  deceived  if  you  think  there  Is  no  other  work,  or 
 labour,  but  bodily  and  manual ;  as  our  Saviour  Chrift  to 
 the  Apoftles,  I  have  meat  to  eat  of  that  ye  know  not  ofy  my  meat 
 is,  to  do  the  will  of  him  that  fent  me,  and  to  finish  his  work^ :  So  We  John  &.", 
 have  work  to  do,  .that  you.wotc  not  of,  for  our  Work  is  to 
 meditate,  to  (rudy,  to  pray rto  preach, to  rebuke?  to  exhort, 
 tpinftruft,  to  comfort,  to  baptife,  to  communicate  the  Sa- 
 crament, to  vifit  the  lick,  and  in  thefe  to  do  die  will  of  him 
 that  fent  us,  and  to  finifhhis  works,  and  our  work*,  as,   who 
 vvprketh  all  our  works  in  us5  and  for  us,  asywho  worketh  in  us 
 both  to  will ,  and  to  do .    Though  our  works  be  not  Manual 
 and  Mechanical ,  yet  are  they  Mental ,  and   MinilteriaJ, 
 (which  are  the  greater,)  and  have  their  labour ,  even  to 
 vvearinelle  of  fpirits,  and  wafting  of  itrength,and  that  not 
 without  commerce  with  our  bodies,  not  without  our 
 working  brains,  and  {wearing  brovves:  fo  the  Prophet 
 J fai ah  found  it  a  labour,  and  fpc ruling  his  ftrength  (though    . 
 in  vain,  and  for  naught,  Efatt  494. 
 
 So  Chr'ft  thought  of  it,  when  he  called  the  Minifter  .3*  * 
 labourer  'The  labourer, who  is  worthy  of  his  />.'r*,Math.i  o.and 
 9.  Chapter,  and  St^Paullp  accoun:ed  of  it,  when  he  {peaks 
 of  the  Elders,  who  labour  in  the  word  andDottr'ine,  1  Tim«.5..l  7* 
 and,vvben  he  vviihed  the  Theffalonians  to  know  .them , 
 which  labour  amongft  you,and  to  efteem  them  very  highly 
 for  their,  works  fake,,  1  T/?e/,5.i2.andveri»i3,.   , 
 
 Yea,    , 
 
~i6z~^    Mimsttfs  have  other  labours  then  bodily  and  manual. 
 
 Yea,  in  fome  regards  I  may  fay,  (yet  with  a  Salvo  to  the 
 Apoftles  protefration  that  he  laboured  more  then  they  all, 
 the  other  Apoftles)  that  our  labou.s,fbmc  waves,  are  har- 
 der,and  greater,then  the  Apoftks,  and  <2W  himtelf.  For 
 belides  the  knowledge  of  languages,  and  the  other  myfteries 
 of  falvation,  which  they  came  eafily  by,  efpecially  the  other 
 Apoftles,  (tor  Paul  learned  them  at  the  feet  of  Gamaliel ,  at 
 theUniverfityof7'/w//«(asIcallit,)  Ike  as  we  do  atC^w- 
 br'idge>  or  Oxford^  or  ellewhere,  with  much  labour  and  pains) 
 they  came  eafily  to  them,  being  infuled  into  them  on  a  fud- 
 den,  in  a  day,orr .  They  aifo  might  eafily,  and  with  little  la- 
 bour, know  the  Cuftomes  and  Laws,  and  Orders  of  the  He- 
 brews and  %nmans^  and  other  Nations,  which  in  their  wri- 
 tings they  mention  and  allude  unto  j  which  coifs  us  a  great 
 deal  of  labour  and  pains,  to  learn  and  finde  out  by  reading, 
 and  turning  the  books  and  Hiftories  of  thofe  Nations,  &c* 
 And  there  are  abundance  more  of  errou:s  and  Hereiies  rifen 
 up  in  the  Church,  more  then  were  in  thedayesof  Paul>  or 
 the  Apoltles  times,  which  fet  us  a  work ,  and  a  harder  task, 
 and  greater  pains  in  refuting,  contending  againft  them,  and 
 flopping  the  mouths  of  Gain-layers  to  the  truth,  which  creep 
 in  upon  us  like  the  Gangrene,  and  fwarm  in  thefe  laft  times, 
 as  the  flies  did  of  old  in  <SEgyft. 
 
 Indeed  as  you  uffc  the  matter  there  is  no  great  work  and 
 labour  in  it  >  in  the  Min'flry,  who  knocking  of  from  the 
 Plough,  or  leaping  of  the  fhop-boord,an  hour,or  two  fooner 
 on  Saturday,  then  ordinarily  (hatch  up  a  Bible,  and  next 
 Lords  day  keep  a  f  peaking  of  fome  moral  honeft  things  (at 
 beft)  to  your  profelytes,  or  a  (pitting  of  fome  venemous  poy- 
 fonous things  (at  worft)  againft  Minified :  thefe  are  eafie 
 to  do,  coft  no  great  labour,  you  have  a  prompter, efpecially 
 for  the  laccer?  and  a  fuggelter.  And  for  your  Qugrings,  An- 
 fweringS)  Expohtions,  and  Considerations  upon  Texts  and 
 points,  (I  canfpeak  by  experience)  they  are  no  way  labori- 
 ous, or  elaborate ,  very  vain  and  idle,  mod  of  them  :  you 
 may  well  follow  your  other  Trade  all  the  week  long,and  do 
 fuch  your  work  of  Miniftration  on  the  Lords  day  too:  but 
 do  you  remember  what  the  Prophet  faith  of  thofe  that  do  the 
 vorkjfthe  Lord  negligently ,or  deceiptfully,  Efat  48. 1  o. 
 
 We 
 
Minifiers  do  feed  the  people.  263 
 
 We  finde,  that  it  is  requifite  to  the  work  of  the  Lord ,  and 
 *to  the  word  of  the  Lord,  to  give  attendance  to  reading ,  to 
 Exhortation,  to  Doctrine,  and  to  meditate  (atorehandj  of 
 thcic  things,  and  to  give  ourfelvcs  wholiy  unto  them,  (as 
 the  Apoftle  charged  Timothy,)  sc  finde  there  is  work  enough 
 in  our  Miniftery  to  take  up  our  whole  time ,  our  whole  ftudy, 
 our  whole  abliries :  (you  mall  not  need  to  think  of  Trades, 
 and  hand-work  torus  to  be  employed  in  at  (pare  t  m  s  in  the 
 week:/ To  preach  twice  a  week,  (befides  all  other  Miniile- 
 rial  duties,  in  family  and  Parilh,  (befides  5  that,  (ome  care  of 
 other  Churches  incumbreth  upon  us )  and  to  divide  the 
 word  aright,  is  work  indeed,  and  labour  enough  for  the 
 week. 
 
 The  which,  though  yon  do  all  you  can>  to  make  us,  Sc  our 
 labours,and  works  to  be  very  lowly  eft eemed,!  mult  tell  you, 
 you  labour  in  vain,  and  for  naught :  Yea?  though  you  fhould 
 labour  to  purpole,  and  with  cfTe£t,as  to  fome  of  them  to 
 bring  us  into  lowetteem  with  them,  yet  we  (hall  be  in  high 
 efteem  with  God,  even  tor  our  work  fake ;  yea,  and  though 
 we  labour  in  vain,  and  fpend  our  fttcngth  tor  naught,  as  to 
 their  co:iverfion,7£f  fttrely  our  judgement  is  with  the  Lordy  and 
 eur  rvojl^t  and  (a>  in  the  Margcnt)  our  reward  with  our  Cod. 
 Though  Ifrael  be  not  gathered,  yet  [hall  web-  glorious  in  the  eyes 
 of  the  Lord,andourGodjhallbe  oar  ftrength, hUi  49.4.  and  5. 
 ac,  who  will  deal  with  us  according  to  our  progrcfle,pains, 
 and  not  according  to  our  gaines  and  fucc  iTe,  elfe  ours  were 
 the  mod  uncomfortable  calling  in  the  world. 
 
 And  to  will  that  be  the  molt  m  terabit  Church  on  earth, 
 wherein  the  Miniftersihall  belo  much  vilified  8£  di!e /eem'd, 
 and  brought  down  1  j  low,  as  to  be  forced  to  handy  w^ks, 
 and  manual  labour.  This  will  argue  cither  the  extream  po- 
 verty of  that  Church  (which  God  ?e  thanked,  is  not  in  £«£- 
 land,)  or  the  prophane  ingratitude;  yea,  Sacriledge  of  peo- 
 ple, or  Ruhrs,  (which  God  forbad ,  ever  to  be  in  England. 
 
 The  laft  duty  you  charge  u  wr  h  the  not  perloimfng ,  is 
 our  not  feed <  ng  of  the  flock  of  Chiift ;  for  which  purpofj  yoii 
 cited,  as^^.ao.28.  fo  i  P*M.a.an<1  3-  hoth  which  are  to, 
 this  purpofe,  to  (hew,  th at  Pafr  ut  s  <  >u.  in  to  teed  their  flo:ks; 
 and  what  is  this  to  your  purpofe,  c  >  Ih  w  that  we  Paltours  of 
 
 M  m  our 
 
^4      Mini [ier s  feed^&c  Jytke  rod  of  D  ifctyline^  and  hand  of  charity 
 
 our  Churches  donot  feed  them  ?  Whac  a  iiily  icaion  is  tnis, 
 and  fenfeleilt  ?  It  is  trie  duty  of  Patters  to  feed  the  flock  of 
 Chrift ;  Therefore  you  Mincers  of  England  are  no  Paftour?, 
 and  why,  becaufe  you  feed  it  not:  prove  rhis>ior  this  is  that 
 to  be  proved  m  particular  againit  us ,  of  which  you  fay  no- 
 thing, bur  tell  us  of  what  in  general  is  our  duty.  Thus  Dwarfs 
 fometimes  are  begotten  ofGyants,and  mountains  conceiving 
 or  rattier  in  conceipr,  bring  forth  Mole-hills.  But  I  fee ,  you 
 cannot  Ice  Wood  for  Trees,  you  cannot  fee  as  oi  r  flocks  lor 
 (heep,  fo  our  feeding  them  for  our  paftormg  them. 
 
 i  will  fir  ft  anfwer  you  in  the  way  you  object  to  us.  i .  Wc 
 own  cur  felves  Paftouts  of  Churches,  becaule  we  perform  the 
 duty  ei  ij.yned  Paftours  of  Churches  by  the  Apoftles,  Ack.io. 
 28.  i  Ttf.5.2.  and  3.  for  (o  thofe  yout  Textsferve  better  for 
 our  performing  than  againft  it :  and  might  be  anfwer  enough 
 to  fuch  an  obje£tour.  But  as  in  all  my  former  dilcourfe,  I 
 have  intended  to  give  fatisfattion  to  the  caufe  and  point,  and 
 other  Readers, more  than  to  you  &c your  irrational  writing: 
 fo  in  this  I  fhall  do,  and  will  enlarge  a  little  upon  it s  T  he  for- 
 ma' daihei'mypen  might  ferve  to  blot  out  your  Argument, 
 There  are  divers  waves  of  leeding  the  flock  of  Chi  ill.  1.  By 
 the  Rod  t  [o  Mich. 7. 1 44  feed  thy  people  with  thy  Rodythe  fiocj^ 
 of  thine  heritage }  by  this  is  meant  Difi<pltney  which  though  it 
 were  now  as  needfull  in  fome  cafes  as  Doctiine,  to  wnip  out 
 prophaners  and  prophanations,  hasrefies,  and  heretiq^ts  (a; 
 ir  is  laid,  that  the  Rod  is  many  times  as  ufefull  as  bread  in  a 
 houfe,  to  {till  fro  ward  and  tame  obftinate  Children.)  Yet; 
 we  Mmifters  meddle  not  this  way,  but  leave  it  to  St.  Taut, 
 and  fuccced  ing  guides  of  the  Church,  to  take  this  Rod  into 
 their  hands*  and  to  fay  as  he  doth ,  1  Cor. 4^1 .  What  mil  ye}, 
 pall  I  come  unto  yottw.th  a  Rod}  we  fha.ll  take  up  the  other  halt 
 of  the  vertc,  and  fay,  wethall  come  unto  you  in  LoVj:,  and  in 
 the  (pint  or  meektrf?. 
 
 There  is  another  feeding  of  the  flock,  which  U  with  the 
 hand\  and  by  this  I  mean  c/w/7,andhofpitality;  how,  oit 
 did  1  hat  great  fhepheardot  Souls,  feed  the  hungry  in  the  wil- 
 <2e;  rvlie ;  is  nojt  this  a  feeding  that  God  hath  cholen?  to  deal 
 thy  bread  unto  the  bwigry9  and  that  thou  bring  the  poor  that  are. 
 faftottttothj  houfe  ;  jvhentboH  fee  ft  \ht  Vtikedthat  thou  cover. 
 
 bin-u 
 
Mini  ft  ers  feed  the  people  by  the  mouth  ofpr  etching.  %  6$ 
 
 him,  and  that  thou,  hide  not  thy  [elf 'from  thine  ownftefh  ?  Efai  5  &• 
 7.  Pray,  Sir  .be  contenc  at  laft,  even  for  the  poor  fake,  and 
 our  feeding  of  them,  to  let  us  enjoy  in  peace  and  quietn:fle> 
 our  Tythcs  and  Mainienancc,  that  we  underling  fhepheards 
 and  Paftours  may  imitate  our  Paramount  Shepheard  and 
 Paftour,  in  feeding  poor  bodies  as  well  as  Souls,thac  we  may 
 keep  fuch  falls  as  God  chofe  there  in  Efai>  which  is  it  not  to 
 deal  our  bread  unto  the  hungry  ,<£•*.  poor- feeding  fails :  yca» 
 and  we  make  fuch  feafts  as  Chrift  himfelf  biddech  us,which  is 
 it  not  to  call  the  poor,  the  maimed,  the  lame,andJthe  blindc? 
 even  poor  feeding  feafts,L»^  14.13.  otherwife*  both  poor 
 Minifters,  ftr'pt  of  their  Maintenance,and  thereby  poor  peo- 
 ple hindred  of  their  fuftenance,  both  will  blame  you,  for  the 
 not  performing  this  duty ,  enjoy ned  to  Paftours  of  Churches 
 by  Chriftyand  alfo  the  Apoftlesas  I  (hewed  before  out  of 
 Titus  1.8.  which  is  feeding  by  charity  &C  hofpitality,  though 
 you  have  prefumed  to  attempt  (but  weakly)  to  wring  out  of 
 our  hands  the  Paftours  (laffe  of  beauty ;  tremble  to  think  of 
 the  taking  away  the  ftafte  of  bread  from  the  poor. 
 
 But  the  efpecial  feeding  of  the  flock  of  Chrift ,  is  with  the 
 mouth ;  I  mean  the  preaching  of  the  word  of  Godyjerem.^.i  $■ 
 and  J  will  give  yon  Paftours  accordingto  my  heart ,  faith  God  : 
 which  (hall  feed  you  with  knowledge  and  under  ft  andxng  ;  and  lo 
 our  Saviour  Chrift,  John  2i.i5.I<V7«  Thrice faid to Peter> 
 love  ft  thou  me^feed  my  (hecp  and  lambs ,  which  he  often  called 
 upon  Peter  for,  to  fhew  it  Was  a  thing  according  to  hi;  heart, 
 and  that  he  dehred  it  might  be  according  to  Peters  heart,  to 
 feed  his  {hecp  and  lambs. 
 
 And  becaufeyou  have  faid  nothing ,  nor  can  fay  to  the 
 contrary  (if  you  could,  you  would,  you  fhould.)  Therefore 
 I  may  well  and  truely  affirm ,  that  we  do,  every  one  accord- 
 ing to  the  meafure  of  grace  given  unto  u  ,  (*»d  what  haft  thou, 
 that  thou  haft  not  recived ,  why  boafteft  thou  then?)  do  per- 
 form this  duty  of  a  Paftour  en  joy  ned  us  by  Chrift  *  as  who 
 feed  the  flock  of  Chrift,  with  the  word  of  God, that  bread 
 and  water  of  fpiritual  and  eternal  lite }  with  folid  Do£rrines, 
 Iwect  Confolations,(harp  Convi£tionsrbitter  Reprehen(ions> 
 varitiesof  Dyet,  according  to  the  diverfuies  of  their  Temper 
 and  Confticutions  '•>  fome  we  feed  with  milk;  plainer  and  eafis 
 
 M  m   a  Rudi-»    ,. 
 
%6f         Minitters  feed  the  people,  by  the  mouth  ef  preaching. 
 
 Rudiment?,  if  not  able  to  bear  ftrong  meat,being  Babes,and 
 others,  who  a.e  of  full  age,  we  fee  ftrong  meat  before  them, 
 higher  and  deeper  myffeiies,who  by  reaion  of  uie  have  their 
 fenfesexercifeatodifcern,  i  CV.3.2.  //<?£.  5.1 3. ajid  iq.ever} 
 Scribe  infiruded  unto  the  Kingdom  ofGed^  is  i\c  W'.toa man  that 
 is  an  houjholder^  which  brmgeth  forth  out  of  his  Treafure^  things 
 new  andold,  MatheW  1 3. 5  2.  fo  do  we,  iomcthings  we  bring 
 forth  or  the  Old  re(tamen:,when  we  have  to  deal  widi  Jews 
 or  Chriftian  -  jndaizi.  g,  as,  who  like  beft  the  oider  and  ftaler 
 bread  of  the  word  ;and  fometimes.and  that  more  ulually, 
 we  fee  forth  of  the  NewTeftameDt,when  we  deal  with  Gen- 
 tiles,oi  Jews Chriltianiiid,as,  who  like  beft  the  newer  and 
 later  bread  of  the  word  :  who  then  is  that  faith  fall  andw'fs 
 Steward^wbw  his  Lord  jhallmaks.  Ruler  over  his  houfhold  ,  to 
 give  tbemtheiry irt.on of  &eat  indue  feafot^  Luke  11.42.  2  Tim* 
 4.24WC  preach  tbewordyand  ttCinftant  in  feafon,  1  lie  ordinary 
 let  time-,  as  on  the  Sabbath-  d^yes^andout  of  feafin,  at  extra- 
 ordinary prefenbed  time?,  a?  iafts  and  other  times  j  (which 
 are  onely  I  j  out  of  feafon,  in  the  opinion  of  the  carelcfl e,wic- 
 ked,  and  prophan?,  who  think  fo  of  them.)  For  havhg  re- 
 ceived thisTrcafure,  2  CV.4.7.  and  thefe  Talents,  Math  a  5. 
 14.  we  do  not  bury  them  in  the  earth  ^vcrfe  25.  employing 
 onr  gifts  fordidly  about  earthly  and  bodily  matters,,  as  you 
 would  have  is  all  the  week  dayes,  nor  keep  them  laid  up  in  a 
 Napkin,  L^  1 9.  20.  hoarding  them  up  idlely,and  paling 
 our  times  in  fpeculative  notions  and  contemplations,  as  fome 
 onely  Study-men,  and  not  Pulpit- men  do :  To  keep  thefe  up 
 in  private,  is  the  way  to  deprive  us  of  them ;  contrary  to  all 
 other  Talents  and  Treafurcs,  thefe  by  biding  up,are  loft  and 
 diminifhed ;  but  by  f pending  and  distributing  them,they  are 
 kept  and  prcferved  ;  yea,increafed« 
 
 You  cannot  but  acknowledge,  that  we  give  our  people  two 
 meals  a  day,  and  feed  them  with  the  word,  both  fore-noon 
 and  after-noon,  ;f  envy  have  not  ftopt  your  cars,  (as  it  hath 
 blinded  your  eye?.)  Me  thinks  the  great  Bell  in  every  of  our 
 Steeple -.houfes, a?  you  call  them,  might  be  a  loud-witnefte 
 for  u%  and  our  preaching,and  b  oui  feeding  our  flocks, due- 
 }y  and  conftantly..  But  that  there  is  a  fpcakiog  with  a  tongue 
 £  whether  of  men,  or  Angels,  or  what  A  iigel^  I  know  not) 
 
 which 
 
Mini fler$  fad  the  people  by  catecbtftng.  l6j 
 
 which  ruth  not  charity,  a- id  is  become,  as  founding  brajfe 
 
 avdatinckj'ngcytrtbdly  a  very  lictlc  Saints  bell  (I  warrami  Cor.  13, 
 
 you)hanging  in  the  roof  of  fome  mouths,  as  in  a  Chancell, 
 
 that  keeps  ftKh  a  clappering  and  jingling,  that  drowns  all 
 
 true  and  good  reports  of  us  Minifters,  Co  that  they  cannot 
 
 hear  the  belisof  our  fteeple  houles,  ringing  to  Sermons,  nor 
 
 our  tongues  preaching  in  our  Pulpits,  tor  the  founding  bralfe 
 
 of  their  own  faces,  and  the  duckling  cymballsof  th.irown 
 
 moabs,  thofe  chimney  houles,  fo  foui ,  and  black  ,  and 
 
 footy,  that  they  need  the  (weeper  to  come  to  them  quickly, 
 
 left  the'head,honfc>and  tongue,  and  all  be  in  danger  to  be, 
 
 if  already  they  be  not  indeed,  fet  on  fire  of  hell,  to  burn  up 
 
 alfo  or  fco  ch  at  left  wife  our  Pafturesand  our  fheep,  and 
 
 (what  they  may)  is  Pa  (tor  >  and  our  feedings,  aid  our  food, 
 
 as  Samp fans  foxes  tailed  together  with  fire-brands,  did  burn 
 
 up  the  (landing  corn  and  fhocks,  Judges  15.4. 
 
 And  becaufe  I  have  mentioned  (uch  a  tning  as  found,  I 
 fh  ill  tell  you  that  we  think  it  good  food  for  people,  Care- 
 chifingy  which  (as  the  word  impo:teth)is  an  ecchoing  back 
 or  reloading  back  ot  an  anfwer  toaqueftion,  by  which 
 the  truths  of  the  word  are  much  chewed,  and  better  pre- 
 pared, and  made  more  light  for  weakrr  ftomacks  andeaficr 
 for  digeftion,  as  bread  is  Dy  nudes  for  their  children,  (o  rea- 
 dy are  we  to  bear  with  and  to  condescend  to  the  infirmities 
 ot  the  weaker,  and  not  to  pleafe  our  (elves,  and  him  ihjtrs 
 iveal^in  the  fait hy  to  receive,  but  not  to  doubt  full  difputation, 
 but  to  clear  and  plain  expohrion,  Rom.141.and  1 5.1. yea 
 fo  to  the  weckjjecome  n>e  asweah  that  wemav  ga%*  the  weak^  and 
 arc  made  all  things  to  all  men,  that  we  might  by  all  means  fave 
 fomet  and  this  we  do  for  the  Gofpel  fakt yl  Cor.  9,22.and  2  3, and 
 are  gentle  amongft  them,  even  as  a  nurfe  chenfheth  her 
 children.  1  Thcf.2,7.  And  howfoever  people  do  not  well 
 away  with  thi  form  of  wholefom?  and  Lund  words  which 
 SaiiK  Paul advifcd  Time  /;■/ to  hold  faft?  2  Tim.i.  13.  The 
 principles  of  the  doclrne  of  (Thrift  ,  as  they  are  called  > 
 Heb6.i,  being  a  prime  or  principall  food  fo" people,  but 
 t;,ink  (becaulc  fomewbat  highly  .of  themfeivesj  roo:  lowly 
 of  th;s,as  but  the  childrens  bread  and  m;lk,j  yet  St  Luke  com- 
 snendeth  it  in  the  rnoft  excellent  Tlxap'hilttSyihu  he  had  keen 
 
 inftruited  . 
 
2  6%         Mini  fieri  may  feed  t  be  peop  re  by  r  eating  the  Scripture 
 
 inftru&cd,  Catechifcd  (fo  it  is  in  the  original!)  in  chofe 
 things  whereof  he  writes  to  him  in  order,  as  implying  ca- 
 tccbiiing,  propounding  tilings  to  be  known  by  way  of  quc- 
 ftjon  and  anfwer,  to  be  an  excellent  way  of  inftruStion, 
 Ltiket.4- 
 
 I  with  ferioufly  for  the  peoples  good  and  food  (for  it  is 
 good  lood)  that  this  were  better  rellifhed  by  them,  or  they 
 abetter  appetite  thereto.  This  Paftorallcatechiungand 
 feeding  inltiu£tion  by  queftion  and  anfwer  would  make 
 them  luch  Catechumens  and  proficient  Schollars  in  the  Di- 
 vinity School,  fo  ground  them  in  the  fundamentall  points 
 of  religion,  and  fettle  them  upon  the  knowledge  of  the 
 foundation  of  Chrift,  that  thereby  coming  into  a  perfect 
 mannei'j&CC.  they  would  not  be  as  children ,  tojfedt«andfroy  as 
 now  they  are,  and  carried  about  with  every  wind  of Doctrine 
 by  thefleight  of  men  and  cunning  craftineffe^  whereby  they  He  in 
 wait  to  deceive ,  £^.4.14.  no  they  would  not  befo  taken 
 with  every  Dottrine  of  wind,  as  now  they  are,  and  with 
 the  preachments,  or  rather  ptatements  of  the  longed  and 
 ftrongeft  winded  Speaker,  like  Ships  for  want  of  ballaft  and 
 helm,  driven  of  the  fierce  and  blullring  winds,  whither 
 theypleafe,  Jam.  3.  4,  if  there  be  a  great  and  ftrong  wind 
 that  rends  the  mountainsand  breaks  in  pieces  the  rocks  be- 
 1  Kit.  19  ^ore  tne  Lord,  they  prefently  think  the  Lord  is  in  that 
 II 1 2*#  "  winc*>  and  ^  a^ter  tne  w*nc*  comc  an  earthquake,  as  there  is, 
 *'  they  think  the  Lord  is  in  the  earthquake :  whereas  if  they 
 
 Were  well  catechifed  in  the  points  of  Divinity,  and  the  Deity 
 they  would  know  according  to  Scr'ptute,  that  the  Lord 
 was  in  neither  of  them,  neither  the  rock-renders,  orfepa- 
 raters,  nor  the  earth-quakers ,  Enthufiafls,  but  I  palle  on, 
 for  you  and  I  agree  about  Catechihng  very:well,  for  you 
 have  asked  me  many  Quaeres,  to  which  I  have  and  (hall 
 give  you  an  anfwer ;  Sol  hope  you  will  make  fome  anfwer 
 to  divers  Queftions  I  have  propounded  to  you. 
 
 And  we  think  alio  we  perform  another  duty  of  feeding  the 
 flock  of  Chrift  enjoyned  Paftots  of  Churches,  when  we 
 read  the  Scriptures  to  our  flocks,  before  we  fall  to  preaching, 
 of  the  word,  and  that  there  is  fome  neglect  of  duty  in  them, 
 who  leave  out  reading  of  them,  oncly  hng  a  Pfalm,  and  fo 
 
 afcend 
 
Ministers  may  feed  the  people  by  reading  the  Scripture.  26}' 
 
 afcend  the  Pulpit*  for  To  Shaphanihe  Scribe,  read  the  boot 
 ot  the  Law  before  the  KingJo/tasy  and  after  fen t  Shaphan 
 with  others  to  Huldah  the  propheteile  to  enquire  ot  the 
 Lord  for  him  about  it,  2,  Kings  alij&dx  and  lb  Nehemi- 
 ah  8.2, and  l.Ez,ra  theTrieft  brought  the  Law  before  the  Con" 
 gregationy  and  he  read  therein  before  the  flrcet  at  the  water  gatey 
 from  the  morning  untill  midday ,  and  the  ears  of  the  people  were 
 attentive  mto  the  bookjf  the  Lawy  and  verfe  4,Ez,ra  the  Scribe 
 flood  upon  a  Tulpitof  wood  which  they  had  made  for  the  purpofe7 
 and  he  opened  the  bockjn  the  fight  of  all  the  peeple,  and  they  flood 
 up  y  and  Ezra  ble [fed  the  Lordy  the  great  Gody  and  all  the  people 
 anfwered  $/lmen7  ^/imen  ,  with  lifting  up  of  their  hands  ,  and 
 they  bowed  their  heads  and  worjh'pped  the  Lord  with  faces 
 to  the  ground,  then  at  the  7.  and  8.  verfes/^e  Levies  caufed 
 the  people  to  under fl and  the  Law9  and  they  read  in  the  bookjit' 
 flinllly^  and  gave  the  flnfiy  and  caufed  them  to  undzrfland  the 
 reading. 
 
 And  whereas  fome  do  call  bare  reading,  bareLeding, 
 (though  I  neither  allow  orpra&tfe  reading  onely  without 
 preaching  or  expounding  as  a  Paftors  duty,  yet)  they  that 
 lay  fo,  give  an  ill  word  to  Gods  good  word,  by  calling  it  a 
 bare  food  ,  even  when  it  is  but  read  ?  whether  private- 
 ly or  publickly,  When  the  word  upon  the  reading  of  it 
 O-.iely  by  Shaphan  made  Jo  fas  to  rend  his  c -loath s  ,  to  be  ten- 
 der heartedyand  to  humble  himfelf  and  weep  before  the  LordyVCtlc 
 -I.  17*  Lke  as  all  the  people  wept  and  mourned  when  they  heard 
 the  words  of  the  Law  read  bj  Ezra,  verfe  9.  was  itbrta  bare 
 food  to  them?  when  in  the  20.  of  Lukgy  2  5,  *  6.  ,the  Lawyer 
 came  in  and  asked  our  Saviour  Ghr  iff,  Mafler  what  [hall  {  do 
 to  inherit  eternal/ Ifle}  and  Chrfl  anjweredy  .what  is  written  in 
 the  lawyhow  xeadefl  thou}  Did  he  prelcribe  him  a  bare  food, 
 a  thin  diet,  a  hard  fare  ?  though  the  Lawyer  came  but  out 
 of  a  Curiofity  to  hear  what  Chrift:  would  fay,  and  not  out 
 of  any  true  zealor  hunger  and  thirftafcereternalliife,  as 
 who  thought  himfelf  lure  and  full  enough,  yet  Chrift  paf- 
 ftiigby  that,  commends  unto  him  the  reading  of  the  Law, 
 as  good  and  nourishing  diet  tor  an  heir  of  heaven  to  feed  i\p- 
 '  on  whilfl:  he  liveth  on  earth,  and  tnc  Apoftle  Paul  fo  rela^ 
 tethot  Timothy y  1  Tim,  4,  6y  that  he  was  nyurifhed  ugin 
 
 the 
 
■^TJ~~~liMHersfeed  tU^J^h^ming  exm/tes^ 
 
 IhTworTof  faith,  and  fo  counfelleth  Timothy  i  Tim.4.1% 
 Che  attendance  to  reading,  to  exhortation,  toDotlnne,  putting 
 leading,  (I  muft  think)  of  the  holy  Scripture',  wfc*/>  /r«» 
 achJdhekadknown,  aTim.3.15.  whether  private  or  pub- 
 lick  I  think  rather  publick,  becaufe  put  before  his  exhorta- 
 tion and  Doftrine,  which  were  his  Sermons  or  preaching," 
 as  a  good  food  of"  further  nounihing.  Go  thou  now,  and 
 dolikewife,  you  have  as  much  for  til's  duty  as  you  require 
 -of  me  for  every  pra&ife  the  commands  ot  Chrift,  and  his 
 Apoftle,  Give  Gods  written  word  hononr,  honour  by  your 
 reading  of  k,  as  wellas  preaching  out  of  it,bemg  both  ordi- 
 nary means,  and  neither  ordinary  food  for  the  good  of  their 
 fouls,  and  fo  let  the  tinging  of  Pfaims  come  in  aifo,  not 
 oneiy  as  mulick  to  their  meat,  but  as  tweet  meats  alto,  to 
 feed  them  further,  as  they  are  joy  ned  together,  Col^6> 
 
 Andlaftiy,we  hop?  alfo,  we  perform  another  duty  of  feed- 
 ing the  flock  of  Chrift  enjoy ncd  Paftors  ot  Churches,  when 
 we  become  examples  to  them,  and  go  before  with  our  exem- 
 plary "ood  works  and  holy  lives,  and  this  is  mentioned  in 
 the  text  of  duties  in  hand,  aud  is  made  a  branch  of  feeding 
 the  peoplf ,  (as  being  examples  to  the  flock)  often  urged, 
 I  by  Chrift,  CM.au  5.  I6-  Let  your  I'ghtfo  {bine  b.foremen, 
 that  they  may  fee  your  good  Work*  %  a.  by  the  Apoftb,  efpecially 
 1  Tim.^.  12.be  thou  an  example  ot  believers; 
 
 In  word,  in  converfation :  and  Tuns  2.7.  In  all  things 
 (hswinv  a  pattern  of  goodrvorkjy  *»  Doftrine  (hewing  forth  incor- 
 ruptnejfe,  &c.  the  good  life  of  a  Paftor,  and  his  example  in 
 good  works,  may  be  very  favoury  as  fait,  or  as  good  fauce 
 to  his  good  Leffons  and  precepts  in  good  words,  to  invite 
 and  chear  up  peoples  hearts,  to  rake  thefe  down,  and  to  feed 
 upon  them.  Sometime  a  man  that  hath  no  great  ftoma<k 
 of  himfelf,"  will  teed  for  company, mi  when  he  fceth  others 
 fall  to  fo  luftily,  he  thinks  there  is  fome  good  fweetnefle,  and 
 nourifhment  in  fuch  m:ats;  whereas  a.  goo  J  preacher  and  a 
 bad  liver,  as  the  one  way  he  reacheth  out  the  bread  to  feed 
 them,  fo  the  other  way,  he  pulls  it  from  them  to  famith 
 them,  and  gives  him  a  (tone  or  a  ierpent  inftead  thereof, 
 LMath.y.9.&io. 
 
 But  becaufe  man  hveth  not  by  bread  alone,  but  by  every 
 
 word 
 
Minijlers  feed  the  people,  by  conftam  prayer  for  them.        271 
 
 word  that  proceedeth  out  of  the  month  of  God:  ( I  mean  not  by  the 
 Bread  alone  of  the  word  of  our  miniftration,  but  by  the 
 word  of  Gods  Benediction  upon  that  Bread;  ForTaulmay 
 plant, andtApollo  s  may  watery  and  people  may  eat  and  drink, 
 and  feed,  but  it  is  Cjod  that  giveth  the  increafe  and  ftrength) 
 Therefore  it  is  our  duty  in  the  laft  place,  belonging  to  Pa- 
 llors of  Churches,  and  thacenpyned  by  Chiifr  and  his  A- 
 poftle,  By  continual  I  fray  ers  to  God  for  them,  to  feed  them, 
 and  lb  with  Samuel,  I  Sam.9,i^.toblefe  the  Sacrifice,  or  (as 
 we  may  (ay)  tocraveablcfling  upon  our  feeding  and  iheir 
 food  :  So  doth  our  Saviour  Chrift  in  the  17  of  John  prayed 
 for  them,  to  whom  he  had  given  his  word,  and  for  them  al- 
 to that  fhould  believe  on  him  through  their  word,  that  they 
 might  be  fantrified  through  the  truth,  and  fo  Saint  Paul, 
 Col.i.9.andlo.   Whoceafednotto  pray  for  them,  and  dejire, 
 that  they  might  be  filled  with  the  knowledge  of  his  will,  in  all 
 wifdome  and  fplrituall  under fiand'ng,  that  they  might  walfy  wor- 
 thy of  the  Lord  unto  alt  pleajing,  being  frmtfull  in  every  good 
 worli,  sec.  ftrengtheued  with  all  might,  unto  all  patience, 
 and  long  fuflering,with  joyfulnefTe,Epb.  3 .1 4.  For  this  caufe 
 lbowfyy  knees  unto  the  father  of  our  Lordfefus  Chrift;    And 
 fqeveiy  Minifterfhouldfay  to  his  people?  God  forbid  that  I 
 jh?  :$U fin  again fl  Godandceafe  fraying  for  you,  I  Sam.  12.  23. 
 as  Samuel  laid  to  his  peopIe,and  as  our  Saviour  Chrift  (aid, 
 iVe  ihankjheeO father ,  Lord  of  heaven  and  earth,  becaufethou 
 hafi revealed  the  fe  things  unto  babes,  Matth.  H.2  5.    Andfo 
 With  the  fame  Apoftle,  Col.i.3."W?  are  to  give  thanks  to  God 
 the  father  of  our  Lord  Jefus  C^r'fit  ^htn  we  hear  of  our  peoples 
 faith  in  £hfift,  and  of  the  love  they  have  to  the  Saints,  and  the 
 hope  laid  up  for  them :  afcribing  all  the  glory  to  the  great  {hep- 
 herd  of  the  fheep,  that  through  his  guidance  and  leading  in 
 the  green  paftures  of  his  word,  his  fheep  have  gathered  and 
 gotten  flefb,  wool,  and  milk,  or  his  people  have  grown  up 
 in  the  three  Coloflian  graces,  especially,  Faith,  Love,  and 
 Hope. 
 
 'Hot  unto  us,  not  unto  us  therefore,  but  unto  thy  Name  do  we 
 give  the  glory  of  thefe  graces  in  our  people,who  art  the  God 
 of  all  grace  and  glory :  Who  then  is  Paul,  and  who  is  ^polios, 
 but  Minifters  by  whom  they  believe  t  even  as  the  Lord  gave 
 
 N  n  to 
 
%  7Z  We  afcribe  all  t$  the  Grace  of  Gtd. 
 
 CO  every  man?^  then  neither  it  he  that  planteth  any  thin^nenher 
 he  that  water  eth,  but  God  that  giveth  the  oicreafiWe  take  heed, 
 we  w  arch  over  them,  warn  them,  preach  to  them,  pray  for 
 them,feedthem,labour  for  them,?**  not  we,but  the  grace  of  God 
 that  is  in  us,for  who  is  fuffic\ent  for  theje  thing  }  We  are  not  luffi- 
 cient  of  our  (elves  to  think  any  thmg,as  of  our  (elves,but  our 
 fufficiency  is  of  God,  who  hath  made  us  able  Murders  of 
 theNew  Tcftament,  able  fo  far  as  he  enableth,  not  worthy 
 elfe  to  be  called  Minifters ;  when  we  have  done  all  thefe 
 things  are  commanded  us ,  we  may  fay ,  we  are  unprofi- 
 table fervants,  we  have  done  but  that  which  is  our  duty  to 
 do,  nay  we  come  fo  far  fhorc  of  doing  our  duty,  as  we  muft 
 {ay,  and  do')  forgive  us  Lord,  our  not  doing  our  duty,  yea 
 forgive  us  our  duty  when  we  have  done  it,  forgive  the  ini- 
 quities of  our  holy  things,  and  the  good  "Lord  pardon  every  one 
 of  us  that  prepareth  his  heart  to  feed  his  people ,  though  he  hath  not 
 purified  him felf,  an  d  fat  is  fie  d  them  according  to  the  injunction  of 
 the  Sanftuary,  2  Chron,i^.^o,  Amen, 
 
 But  I  mall  heboid  to  write  thistomymuch-Leighan?, 
 which  Saint  Vaul  doth  to  his  Corinthians,  1  Cor .4. 1 4.  (and 
 J  write  not  this  tofhameyoU',  but  as  my  beloved  fons  I  warn  you) 
 That  though  you  have  ten  thoufand  infiruBers  in  C^rlfit  J9t 
 have  you  not  many  fathers,  for  in  Chrifl  Jefus  I  have  begotten  j  oh 
 through  the  (jofpeU  The  Spirit  of  God  (which  utually  ac- 
 companieth  the  Preaching  of  the  word,  in  fomcororhec 
 bearers  of  it)  moving  upon  the  face  of  the  waters  Gen.l,-. 
 (where there  was  darknelle  betore )  and  ftirring  upon  them 
 by  an  holy  incubarion(as  the  word  foundeth  in  the  original, 
 even  as  a  hen  doth  over  the  egs)  now  of  long  time  hath 
 ("aid,  Let  there  be  light,  and  chere  is  light :  though  you 
 have  ftiut  your  eyes  upon  it,  and  will  not  fee  it,  becaufeitis 
 none  of  your  new  light,  created  but  yefterday,  though  you 
 have  clock'd  away  one  or  two  of  my  chickens  into  your 
 Coop,  and  from  my  old  light,  though  you  have  gotten  a- 
 way  fome  of  my  children,  who  indeed  could  not,  or  rather 
 would  not  abide  the  light,though  I  have  faid  often,  tAwake 
 thou  that  fleepefi  arifefrom  the  dead,&  Qhrift  fhall give  thee  light. 
 How  often  would  I  leave  gathered  thee  (O  Abfolon  O  Abfolon, my 
 pn  mj/foHyi  Sam.  18.3  j.)ancl  brooded  theeyiJ  the  hen  doth  her 
 
 Chicks 
 
tAn  Exhortation  to  his  offin  Partfh*  27"f~ 
 
 chickens^  and  thou  wouldefinot^mh.^.^  7.  .Therefore  rhou 
 art  gotten  away,  and  misbegotten  in  a  way,  that  is  not  the 
 Way  and  the  truth,  yea,  they  wen?  out  from  us,  but  they  were 
 not  of  us  and  our  family  5  font  tney  had  been  of  us,  they 
 would  nodoubt  have  continued  with  us,  but  they  went  out, 
 that  they  might  be  made  manifcft  that  they  were  not  of  us, 
 1  John  2.1 9.  and  now  I  may  fay  to  fuch,  as  Saint  Paul  doth 
 to  his  Qalathians,  CMy  little  children*  of  whom  I  travel  in  birth 
 again  as  a  mother ,  untill  Chrift  be  formed  in  yon,  Galar.  4.10, 
 Who  hath  bewitched  you,  that  you  jhould  not  obzy  the  truth,  and 
 sb'.de  in  the  tight?  for  I  ft  and  m  doubt  of  you,  or  am  perplexed 
 for  you.  Tell  me  ye  thai  defhe  to  be  under  the  Gofpel,and 
 fotobefaved,  do  ye  (with  the  Prodigal!)  forlake  your  fa- 
 thers houfe  where  is  bread  enough,  and  joy n  your  felves  to 
 a  farmer  of  the  Countrey,  to  feed  upon  and  fill  your  bellies 
 with  husks?  This  is  to  run  out  of  the  Ark  of  the  Church,  ^u  •?  i£ 
 thatfwimmeth  above  the  waters  in  the  light  air  down  into  * 
 
 the  ditches,  dens  and  caves  of  the  earth?  Return,  return,  O 
 Shulamite,ret  urn, return, that  we  may  looh^ upon  thee.  Cant, 6 , 1 3. 
 But  if  any  be  ignorant  (and  will  be  fo)  Let  him  be  ignorant, 
 leaving  them  therefore,  and  letting  them  go  ,  untill  fome 
 famine  and  lcarcity  of  bread,  or  fome  loathing  or  weari- 
 neffe  of  husks,  may  drive  them  horneward  again,  I  (hall  go 
 on  feeding  therelt,  who  are  ever  with  me,  and  thefe  many 
 years  have  obfeived  me :  all  that  I  have  is  their?,  to  feed 
 them  with  the  wholefotn  word,  to  bring  them  ftp  in  the  nur> 
 tures  and  admonitions  of  the  Lord  as  dear  children,even  as  a  nurfe 
 cherijbeth  her  children,  1  Thef.  2.7^0  let  us  (my  children  in 
 the  Miniftery)  Be  gentle  among  our  people,  and  being  affectio- 
 nately defrous  of  them,  let  US  be  willing  to  impart  unto  them  not 
 the  Gofpel  of  God  onely,  but  alfo  our  own  fouls,  becaufe  they  are 
 dear  unto  us;  even  the  feamonfters  draw  out  the  breft,  they  give 
 fuck^  to  their  young  ones,  Lamen.4.3.  Onely  the  Oftrich  in 
 the  wildernefle,/fc  is  hardened  againft  her  young  one$>as  though 
 they  were  not  hers,  Job  39.1  '5.  And  to  our  Titles  of  Fathers, 
 Mothcrs,Nurfes,  (which  are  as  a  threefold  cord,  binding 
 us  to  that  thrice  repeated  duty,  Feed, Feed,  Feed,  fo  let  that 
 fourth  be  often  thought  upon  and  mentioned  of  us,  that  we 
 are  the  ftic.pherd  }  and  therefore  feed  our  ftieep,  our  Lambs, 
 
 N.n  2,  which 
 
:^4  <-/4  n  Exhortation  to  his  own  Parijh. 
 
 "which  Chtift  calleth  his  alto  ;  Forfauld  not  the  fhepherd feed 
 theflockj}lfa,^,2.  Itsaqueftion  asked,  puc  ouc  of  queftion 
 by  asking  it,  which  is  a  itrong  afterting  <t. 
 
 But  I  am  aimoft  confident,  you  have  no  aim  at  us  Paftors 
 of  Churches,  in  thofe  other  words  following,  which  fee  ouc 
 the  manner  of  feeding  the  flock,  unleffe  it  be  by  way  of  ex- 
 hortatbnyro  do  the  o  ie,and  dehortation,  iot  to  do  the  other. 
 Can  you  be  lo  prefumptuous  againlt  God?  as  to  tell  us 
 we  feed  our  flocks,  not  willingly,  and  of  a  ready  mind,  but 
 by  conftraint,  as  if  you  knew  our  minds,  could  fearch  our 
 hearts,  aid  try  our  reins?  we  do  it  both  wayes,  Sky  For  the 
 Law  of  Godconjlraixsus,  and  in  doing  fo,  makes  us  feed  his 
 ihecp,  willingly,  and  with  a  ready  mind  :  even  that  three 
 fold  fpaikof  love,  thrice  called  for  at  Peters  hands  and  our?, 
 and  even  kindled,  whilft  called  for  (the  Word  of  Chrift  be- 
 ing lively,  quick,  and  mighty  in  operation)  made  him,  and 
 as  a  three  told  cord  bindeth  and  obligeth  us  to  anfwer  unto 
 the  lame  in  a  three  fold,  yea  the  manifold  feeding,  I  have 
 mentioned,  being.bound  (as  I  faid)  indeed  to  it,  but  in  the 
 fweet  and  willing  chains  of  conft raining  love  to  Chrift,  and 
 by  the  l;ght  and  eafie  yoke  of  Chrifts  amTting  precept.  Nor 
 can  you  be  fo  blind  with  light,  as  after  your  reading  what  I 
 have  written*  to  fee  men  walking  like  trees,  that  is,  to  look 
 upon  our  Tithes  as  filthy  lucre,  which  are  but  the  due  and 
 tawfullrecomperrce  of  a  reward  of  our  labours,  and  means 
 of  livelihood,  to  which  with  Mofes  we  may  have  refpe£r 
 Wichort  makiug  them  cither  the  motive  to,  or  the  end  of 
 our  feeding  the  rlock,  which  onely  the  glory  of  God  and  the 
 falvation  of  the  people  are.  What  a.  warp  is  this  that  putteth 
 forth  its  fting  into'the  very  honey,  Which  freely  and  of  it  felf 
 droppeth  from  the  womb,  without  fqiueziiig,  or  draining. 
 Nor  will  you  be  ftic.fi  a  Jew  to  Christians,  and  injurious 
 to  Chrift  himlelf,  as  to  put  his  Title  iipouushisMinifters, 
 of  being  Lords  over  Gods  heritage?  have  you  not  in  readi- 
 ncfiealcarletrobeforus,andacrowniorour  head?,  and  a 
 reed  to  put  in  our  right  hand,  $c  your  mouth  ready  to  mock 
 &  fcoff>hail  Lords' over  God^  heritage,  fo  you  will  but  fulfill 
 that  Propheticall  Text,  iPet^^,  and  you  nr.  ft  into  it,  to 
 fill  up  fuller  the  number  of  them  who  are  there  already,  c- 
 
 ven 
 
Minjfttrs  force ,  finely  boldneffe  in  peaching .  2  7% 
 
 ven  (coffers,  for  fo  its  {aid  there,  There  fall  come  jh  the  Ufi 
 day  es  f coffer  sjvalkjng  after  their  own  lufls,  this  is  your  Own  Jul;  ft 
 But  to  icofte  at  Gods  Minilters. 
 
 But  if  there  be  any  more  to  be  fa  id  of  this  matter ,  it  (hall 
 bein  the  next)  and  laftQu^re,  which  is  little  letfe  tun  fuch 
 another  fcorfe.    And  this  it  is. 
 
 Se&.  XI.     Of  Minifters  forcing  their peopk  to 
 obedience  oftbdr  praciifes. 
 
 WHat  Warrant  yon  have  from  the  fame  Rule  to  force  any 
 into  obed'ence  to  your  praclifesywhether  they  will^orno} 
 
 What  ?  No  Text  of  Scripture ,  to  back ,  or  countenance 
 this  your  Quaere  ?  I  fhall  be  fo  much  the  fhorter  with  you> 
 feeing  here  you  ufe,or  rather  abufe  no  Texts;  for  my  chiefeft 
 bulinefle  hath  been  (and  will  be)  to  vindicate  Texts  of  Scri- 
 pture, from  your  mif-allegations  and  mif-interpretations :  I 
 may  fparerry  labour  here  ;  and  onely  defend  my  fclf  and 
 MinirtersfromyoLirfalfe  charge  and  Calumniation  y  our  for- 
 cing people  into  obedience  to  oiirpraftifes,  whether  they  will,  or  xj„ 
 
 Vvhat  pra&ifes  1  what  obedience  !  what  force  !  I  profelfe, 
 I  never  met  (and  I  am  fory,  I  ever  met)  w  th  fuch  a  (hallow 
 and  hollow  head- pan,  fuch  a  rugged,  and  ragged  hand-pen,. 
 fo  that  neither  can,  nor  doth  exprelle  themlelves ,  or  give 
 fenfe  of  the  words  they  write :0  r  difpencing  the  YVord  and 
 Sacraments,  our  warning  Si  admonilhing  the  people  of  their 
 fins  ;our  receiving  our  due  Tythes,our  refufingofManu.il 
 handy-crafts,  do  you  call  thefe  our  practifes,  or  what  other 
 do  you  mean  ?  which,  until!  you  fhew  us  them,  you  mutt  go 
 forapradifer,or  practitioner  in  the  black  Art  of  the  new- 
 light,  againft  the  old-light  of  the  Scriptures*  and  the  duties 
 enjoyned  the  Paftonrs  of  Churches  by  Chr  iff  and  his  Apo- 
 ftles :  and  will  be  accounted  a  pragmatical  intermeddler,and 
 bufie-body  in  other  men?  actions,  which  is  thrice  condem- 
 ned in  Scripture,  and  is  there  reckoned  and  ranked  with  idler 
 anddiforderly  tatlersyfpeakjng  things  they  ought  not  ',yeay  w:ph 
 evildoers,  Murtherers  and  Thieves,  The  Texts  them feiVCS  I 
 will  fet  down  ,  becaufe  you  have  put  down  none  to  this 
 Qrxre  to  be  added  to  it  ,  2  Thef  3, 11.  1  Tim,  5«  13- 
 1  Vet 4*  i)^  So 
 
276  Minifters  force,  wely  I  oldneffe  in  freaching  4 
 
 So  our  charging  and  commanding  our  people  in  the  name 
 of  God,  with  luch  and  (uch  duties  our  ftridt  and  peremp:ory 
 denouncing  ofc  Gods  judgements  to  all  the  difobedient  and 
 impenitent;  our  executing  and  discharging  of  our  places 
 with  courage  and  boldne(Te,without  tear  of  the  faces  of  men, 
 that  we  may  carry  the  word  of  God  with  fome  force  in.o  the 
 confciaice(ior>Haitn,)  and  your  (elf  citeth  the  Text  ac 
 the  very  concluiion  of  your  feeble  Letter,  how  forcible  are  right 
 jverdr  ,  but  what  doth  your  arguing  reprove ,  fob  6,  2  5. 
 Do  you  call  thfc  our  force  ?  or  whaj:  other  force  is  it  we  ule  ? 
 f  o  you  will  condemne  both  Chrifthimfelf,  and  the  Genera*  i- 
 on  of  the  righteous ,  both  Prophets  and  Apoft lesfor  forcc,or 
 forcing  people  into  obedience ;  for  f o  Chriff ,  taught  the  people, 
 as  one  having  authority, Wzxh,  7. 19*  and  aurhorifed  his  fer* 
 vants,  Luke  14.  23.  Compel  them  to  come  in,  that  my  houfemay 
 be  filled^  [oE^ek  2.6.  and  3.8.  Be  not  afraid  of '  them, neither  be 
 afraid  of  their  words  ,  be  not  dfmayed  at  t'aeir  lookj  ^fp^a\  my 
 words  unto  them,  whether  they  will  hear ,  or  no ;  /  have  made 
 thy  face  firong  a  gain  ft  their  faces,  and  thy  forehead  fir  ong  againft 
 their forehead,$tct{o  alfo  ^#44.29.  g£  31.  Grant  Lord  unto  thy 
 fervants,  that  with  all  boldnejfe  they  may  fpeakjhy  words ;  fo  they 
 prayed,  and  fo  they  ptactifed,  and  they  fpake  the  word  of 
 God  with  boldnefte}  and  fo  St.  i^a/practifed,  who  preached 
 boldly  n  Damafcus ,  in  the  name  offefus,  A£t,  9. 27.  and  alfo 
 prayed,  ihztutterance  may  be  given  unto  me,  that  I  may  open  my 
 mouth  boldly ,  to  mak^e  l^nown  the  my fterie  of  the  Cjofpel,and  may 
 fpeakboldly  as  I  ought  tofpeal^,  Eph.6.1 9.  Tea,  we  command  yon 
 in  the  name  of  the  Lord,  laith  Paul  to  the  Thejfalemans,  1  Thcf. 
 3.6.  and  alfo  bids  Tt mot hy  ,thefe  thing s  command  t hou ,  and 
 teach ,  1  Tim,4. 1 1 .  And  fo  let  thefe  Texts  be  our  Rule ,  or 
 "Warrant,  for  forcing  (in  the  fenfe  I  have  mentioned)  peo- 
 ple into  obedience,  to  their  and  our  prattle  •  and  duties,Gods 
 Commandments.    I  lhall  give  you  more  anon. 
 
 It  istrue,fome  fhepheards  oilfrael  were  juftiy  complained 
 of  by  God,  that  with  force  and  cruelty  they  ruled  the  fheep, 
 5^4.34.4.  and  thisreferreth  intheMargent,  iPa.5.3.  be 
 not  Lo;  dsover  Gods  her itage:The Text  you  cited,  for  lord- 
 ing over  Gods  heritage  in  Peter,mv>ft  be  ruling  with  force* 
 and  fuch  as  isjoyned  with  cruelty,  why  do  you  put  afundet 
 
 thofe 
 
Miwfters  Lord  it  not  over  Cods  Heritage. 277 
 
 thofe,  that  God,  by  the  Pi5hctjSyiwdw§cthct  ?  why  did 
 you  not  joyn,  to  your  force ,cruclty  ?  there  is  another  Quzre.- 
 The  former  and  later,  and  fo  both  may  bccxplained  fur- 
 ther ouc  of  our  Saviours  fpeech  to  the  Apoftlcs,L*fc2».ar. 
 the  Kims  of  the  Gentiles  exercife  Lordfop  over  them,  and  they 
 that  exercife  authority  upon  them,  are  called  benefatlors,M&  they 
 that  are  great,  (as  Mathc*  hath  :t)  exercife  authority  over 
 tnem,butyeihailnotbcib.  .  . 
 
 The  Paltoursof  the  Gofpel  nfe  no  fuch  force,as  isjoyned 
 with  cruelty ;  for  we  are  gentle  towards  all,  as  a  NurLe  to 
 Children,  nor  fuch  force  as  is  carried  in  Lordfhip,  tor  we  are 
 humble  as  fervants  to  them,  8c  one  towards  another,  m  love. 
 Didyou,Sir,everfee,andobierveanyofus,goin  and  out 
 before  our  people  in  a  lofty  and  Lordly  gate ,  (welling  in 
 prde?  Did  you  ever  hear  us  comrnand-ng  many  thing  o- 
 bedience  from  them,  in  a  forcible  and  violent  way,  compel- 
 ling with  tcr  our?  Then  it  would  be  fomethinglefle,  then 
 uncharitableaefle  and  falfehooi  that  you  write.  But  we  have 
 not  forgot  our  PJmmer  ot  Chriftianity ,  our  far  ft  Ufloa 
 taught  by  Chrift  in  his  School,  Mathi  1.19.  tor  we  have  ta- 
 ken Chriits  yoke  upon  us,  and  have  learnt  ot  him  to  be  meek 
 and  lowly  in  heart ;  nor  our  tccond  leffon  to  the  fame  pur- 
 pofe,  (which  followed!  upon  the  former  inhibition  ot  any 
 Dominion,  or  Lordfhip  in  us,)  (Jutye^Uotbefo,forT*ho-  • 
 Cower  'M  be  treat  among  you,  let  him  be  your  Mini fler,  and  ivho* 
 foever  rvill  be  Chief 'among  you  Jet  him  be  your  fervant  even  at 
 the  Son  of  man  came  not  to  be  Minifired  unto  Jut  to  Mmfler 
 Math  2g  2^27,28.  The  which  teflon  hath  been,  and  is  of- 
 ten repeated  unto  us,  qal.6. 1 .  Brethren  ,/f  am  man  be  fallex, 
 ye,ihat are  f?iritual,reflore fuch  a  one  by  thefcrttofmeekjeffe, 
 according  to  which  is  that  olPaul,  1  TheUj.  and  that 
 2  Tim.  2. 24.  and  2  5.  the  fervant  of  the  Lord,  mufi  not  ftnve 
 but  be  gentle  unto  all  men,  in  meeknejfe  inputting  thofe  that  ofpojc 
 
 ded,  which  I  wonder,how  they  efcaped  your  hands  and  pen; 
 we  Proteftant  Muiifters- and  Divines  do  charge  home  the 
 Pope  of  2k«*,the  High-Prieft  there,  for  taking  upon  him, 
 both  a  Lordly  Title,£c  a  Lordly  Authority  over  oods  Hen- 
 
278  7J&*  ?<?/>*  mj&w  upon  bim&omwion. 
 
 tage  (as  .who  ftileth  himlelf  Lord  of  Lords ,  and  King  ok 
 Kings,  and  ufurpeth  a  power  to  depofe  Kings,  and  to  diipofe 
 of  Kmgdoms,and  accounteth  that  he  much  honoureth  them 
 when  he  admitteth  them  tokiile  his  tee  t,  hold  his  ftirrup, 
 and  ferve  at  his  Table,  loaifo  calls  himfelf  the  Monarch  of 
 the  Church,  exercifing  ever  a  Lord -like  power  and  Domi- 
 nion therein,  over  tht  Souls  and  conlciences  of  men,  par* 
 doning,and  abfolving  where  he  pleafeth,retaining  and  bind- 
 ing alio  where  he  pleafeth.)  And  thcrctore,  Sir,  this  was 
 not  handfomely  ,nor  penfomely  done,  for  you,  a  Proteftanc 
 (Divine,  and  Mjnifter  would  be)  to  retch  back  that  Texc 
 from  Rome,  and  the  Pope  there, and  out  of  it,  to  write  down 
 with  your  hand  and  peii5  unto  a  Protcftant  Minifter  and  Di- 
 vine, of  his" ,  and  their  Lording  over  Gods  Heritage,  and  for- 
 cing people  into  obedience  unto  their  practifes ,  and  fo  to 
 make  them  guiKy  of  that ,  whereof  they  enditethe  Papift, 
 
 But  no  marvel  j  y&u  and  your  party  are  of  late  much  be- 
 holding to  Rome  (where  you  have  traded)  for  many  new 
 pieces  ,  to  patch  upon  yoi.r  old  Garment ,  Whereby  you 
 made  the  rent  to  be  worfejor  for  fome  of  their  old  darknefte, 
 to  cover  your  New-light ,  whereby  you  have  your  Schifme 
 the  greater  ,defending  your  telfj  St  your  pra&ifes,&  opinions 
 by  J tluitical  Tenets  and  Arguments:  fo  that ,  though  you 
 run  with  the  Proteftant  Hound,yetyou  hold  with  the  Popilh 
 Hare,  and  are  perfwaded  to  be,  an  almoft  Proteftanc ,  and 
 an  almoft  Papift,  if  not  this ,  moft  of  alJ,  as  may  appear  in 
 this  one  thing  (as  divers  others)  for  that  you  raile  like  a  Pa- 
 pift, and  revile  like  a  Jefuite,  our  Proteftant  Churches  and 
 Minifters,  and  are  averle  and  enemous  (as  venomous)  both, 
 to  Miniftry  and  Magiftracy :  But  I  believe  the  Pope  will  be 
 cifpleafed  with  you,  and  take  it  ill  at  your  hands,  for  pulling 
 ot  any  Jewel  of  his  Triple  Crown,  especially  this  Lordly 
 power  over  people,  (feeing  all  (uch  Ecclefiaftical,Tcmporal, 
 Spiritual  Dominion  was  bequeathed  unto  him,  in  that  three- 
 fold will  of  Chrift,  Feed,  Feed,  Feed,  Iohn  2 1 .)  and  your  con- 
 ferring it  upon  us  Proteftant Minift -is, for  which,  nocwith- 
 ftanding  your  good  will  to  us,  we  thank  you  not,  as,who  dif- 
 claim  it,  and  have  formerly  fliewed,  what  power  and  autho- 
 rity we  own  and  exercife. 
 
 It  is 
 
^0/tf  m  Temper  at  D  ominien  over  tbeUniverfal  Church.    279 
 It  is  tnae,  the  word  (to  teed)  in  Scripture, lomeiimes  ftgni- 
 
 •fieth  to  Rule  with  Princely  power  and  Loidhke  authority, 
 and  therefore  Kings  and  Empt  rours  of  the  earth,  have  been 
 of  old,  and  be  (till  called  She  pheards,  as  Efai  44.-30.   Cyi  u :, 
 he  it  my  Shepheard,    But  this  maketn  nothing  for  the  Popes 
 Regal,  or  imperial  A>  thonty,  in,  or  over  the  Church,  ei- 
 ther in  Temporal,  or  Spiritual  things :  For  neither  dotn  che 
 word, originally, nor  properly , nor  ufually  iignirie,  Co,  to 
 Reign  as  a  King;  (eldom,  or  never,  lo,  when  cbefe  words,the 
 ftieep  ot  God, or  Gods  flock  do  follow  ,and  are  conftrued 
 with  it,  and  fo  not  locally  here,  for  in  John  21,  it'sttill  feed 
 my  (hetfa  ot  feed  my  lambs :  both,which  make  up  a  flock,there- 
 i Ore  in  I  Pet^/u's,  feed  the  floe k^of  God, 
 
 I  may  thus  argue  hence;  Thai  which  Chrift  enjoyned 
 Peter  in  the  *i  of  lohn  ,  the  lame  T^er  enpyneth  all  Eiders 
 in  the  1  Pet,  5.  for  the  words  ot  tne  charges, both  of  them 
 are  the  fame :  But  Peter  ;n  the  Epiftle  is  fo  tar  trom  either  en- 
 joyniugptcemptorily,or  permifliveiy  indu  ging  any  Elder 
 111  this  wo:d,  Feed,to  Rule  with  Lordly  power,  >r  regal  force, 
 as  Kings  over  the  whole  flock,  or  as  Lords  over  their  pecu- 
 liar (heep,  that  heexprcfly  torbiddeth  t  to  41  Eldeis,n  that 
 one  and  die  fame  word,'Feej  theflxk,  mn  (as  expounding 
 the  word,  or  declaring  the  manner)  not  a*  being  Lor  sover 
 Gods  Heritage :  and  if  once  (ayi  ig  m  Peter  (Feed)  give  no 
 fuch  power  and  aiunority  to  any  Eider ,  theu  the  tunce  lay* 
 lugto Pctcri  1  Iokn, (FeeJ, Feed,  Feed,)  cannoc  give  fuch  a 
 threefold  power  and  Authori  y  unto  roe  iilder  J?«<r,  and 
 from  him  to  in:  Elder  Pope,  Spirnual,  E.cleluftical,  Tem- 
 poral over    Sous,  Confciences ,  Bodies   in    the  Cnurch, 
 Cummon- wealth,  Purgatory^  for  the  ligirfieation  whereof 
 he  malt  have,  and  wea  a  Triple  Cm  wn  :  io  that  it  appj.nrs, 
 that  for  the  Pope  to  uf  rp,  (or  anyo.her,but  I  think  none 
 other  pretendeth  to  it  bu  the  Popej  an  An.  hority  over  the 
 whole  Church,  as  a  Monarch  to  torce  ir,ortoL)  m'neer 
 over  any  part  thereof,  (be  it  %sme^  or  Ital)  on'  iy)  a  a  Lord 
 to  torce  it,i?  not  to  teed  according  ro  the  charge  giv  n  to 
 '  Peter  by  Car  ft,  or  to  the  Elders  by  Peter  ;  yea  ,  the  words 
 added  by  Peter  to  the  Elders,  Feed  the  flock  chat  is  am  -ngft 
 you,impiy,  and  icimace  thai  frwfoever  h  mfcA  >  as  an  Apo- 
 
 O  o  Uic 
 
2  So  COAftivc  power  belongs  to  the  Civ'd  Mwifirate. 
 
 file  had  an  aniverfaU  and  iliimiced  Comm  ifio  1 ,  as  10  the 
 place,  and  might  feed  the  whole  world,  tiid  all  Nations,  and 
 therefore  hath  no  reftraints,  or  bpunds  oi  P;  fti  i  e  ,  or  flock*, 
 let  him  by  Chrifr,  yet  (you  fee)  Peter  lets  bounds  and  limits 
 to  the  Elders,of  their  feeding  the  tl  -k  chat  isamongft  them, 
 (hoc  thac  without,  them  or  out  of  their  charge  :  )  (o  that  the 
 E;der  of  Rome  (for  fo  he  cannot  be  Succeflbin  10  Peter^s  an 
 Apoftle  in  hisill:mi:c  d  Comm  fiton,hiu  is  onely  Succcflour 
 to  Peter  as  an  fcider,and  thole  Elders  Pe>er  f peaks  of,  in  tiieir 
 limited  flocks,  namely,  that  are  amongft  them)  may  now 
 herei.pon  give  over  being  Pope, or  Univerfal  Lord,and  over- 
 ruler  of  all  Churches  and  flock?,  and  content  himfelf  with 
 being  Elder,pr  pariicular  Paftour,aud  Ovcrfeer,or  B:'uiopof 
 Rome,  with  the  Churches  and  flocks  that  are  amongft  them, 
 and  thereto  belonging. 
 
 Nay, .he  is  not  Pope  of  Rome^  or  a  Lord  there  over  the  flock 
 and  Heritage  of  Chrifr  there,  at  lcaflwifc  St.  Peter  (  whofe 
 Succeflour  he  pretends  to  be,)  tells  him>he  mould  not  be 
 fuch  there :  he  fhould  be  there,  not  Lord  of  Lords ;  yea ,  not 
 Lord  of  the  fcrvants  of  the  Lord,  but  a  fervant  of  the  fervants 
 of  the  Lord  ;  This  is  Its  bell:  Title  which  he  hath  taken  upon 
 himfelf,  if  it  be  really  and  cruely,  but  there  is  no  truth,or  real- 
 lity  in  the  other  taken  up,  and  upon  himfelf. 
 
 But  to  come  up  a  little  clofer  to  the  point,  though  you  are 
 far  of,  and  keep  aloof  from  it,as  from  your  Texts :  It  is  the 
 Civl  Magiftratcs  Office  to  abolifh  Idolatry, and  to  fet  up 
 the  true  worfhip  of  God,  and  that  by  an  external  force  ,  and 
 Coa£tive  power,  (how  elfe)  to  bring  their  f ubje£ts  into  obe- 
 dience, as>  who  bear  the  fword,  and  that  not  in  vain.  But 
 yet  it  is  awork  of'Gods  fpirir,  and  a  willing  work  too,  that  a 
 fubjed  foi fakes  Idol--,  and  worfhips  God  purely,  at,  or  upon 
 the  command  of  a  King  :for  theMag'ftrates  may  compel, 
 and  force  me  to  profeffe  belief  and  Religion,  bur  not  to  be- 
 lieve, or  to  be  Religious*,  they  may  force  ro  the  external 
 means,  but  cannot  compel  co  the  end;  to  the  means,!  fay,  as 
 by  removing  impediment?,  namely'  Idols Sc  (ajfe  Teachers, . 
 Authoritatively,  as  the  pious  Kings  of  Iudnb  did,  by  pilling. 
 down  the  Images,  and  cutting  down  the  Groves,  where,  and 
 Whereat  the  people  committed  Idolatry.   Thus,  as  1  faid, 
 
 the 
 
COAtlivepwet  belongs  to  the  Civil  AfAgiJlrate.  ^g^ 
 
 the  Kings  of  the  earth  exerciTe  power,  authority  and  force: 
 but  it  is  not  fo  with  us ;  They,  the  Magistrates  are  called 
 Mincers  of  God ,  Rom.  13.  in  tome  fenfe :  I  know  none, 
 wherein  we  the  Minifters  may  be  cailed,  or  are,  Maturates. 
 And  becaufe,  you,  who  would  impole  iiicli  a  forGe  upon  us 
 M  mifters,  which  you  oug;  it  to  have  proved,  do  detract  the 
 fame  from  the  Magiftrate,  I  will  therefore  give  you  a  proof 
 of  it,  out  of  2  C/?r,34.33.   where  lofuih  tookjtway  all  the  abo- 
 mination syand  compelled  all  that  were  found  in  I(raelf<?  ferve  the 
 Lord,  and  to  come  to  the  houfe  of  God  for  that  purpofe. 
 And  that  Iofiah  did  agreeably  to  the  Moral  Law ;  therefore 
 other  Princes  and  Governors  are  obliged  to  do  the  lame, 
 that  is  to  force  their  fubjects  to  ferve  the  true  God  in  the  pu- 
 blick  places  appointed  thereunto}  And  t  lat  Iofiah  fo  did  it, 
 appears  both  from  the  duty  it  felt ,  wh  ch  he  forceth  them 
 to,  being  a  Moral  duty?  to  ferve  the  Lord;  and  from  the 
 ground  of  his  forcing  them  ,  being  a  Covenant  made  to 
 the  fame  purpofe  before  God  ;  at  the  31.  verfe,and  thirdly, 
 from  a  Divine  approbaton  ot  him  and  his  Arts,  and  fo  thefe 
 Texts  do  tiiew,  2  Kings  23.15.  l  Kings  1 3 . 1 . 2.  Yea,  there 
 is  alto  another  proot  of  this,  in  that  ot  Luke  14.  2$.    fr^yd 
 them  to  come  in,  that  my  houfe  may  be  full ,  faith  the  King  to  his 
 feLvants,betldesall  tho.e  general  Texts,  which  give  the  ti- 
 pream  Magiftrate  power  to  command  you  in  all  lawfull 
 thing?,  not  repugnant  to  Gods  word,  call;  upon  you  to  yield 
 obediencr,  even  in  point  of  confcience;  and  that  is,  to  come 
 to  our  Churches,  where  the  pe  >ple  olGod  Allemoie  on  rhe 
 Lords  day  >  to  worflnp  there :  it  either  tome  would  make 
 more  confc;ence  ot  their  power,  to  entorce  the  Law,  or  you 
 would  make  more  confcience  of  the  Law,  to  enforce  your 
 obedience  of  ic,  ail  diu  lion  would  end  in  unity ,  all  force  in 
 love  ;  all  leparation  in  Congregation. 
 
 We  have  no  Rule,  we  acknowledge,  for  any  Civil ,  or 
 Temporal, or  Poll  i.al  force;  and  it  is  not  our  piaftice  to 
 force  any  into  any  fuch  obed  ence :  for  it  is  the  p  eiogarive 
 otChriftonely,theonely  Prielt  after  the  ord.r  of  Melch'fe- 
 d*k..y  to  be  both  King  and  Pridian,}  to  execute bixh  Offi- 
 ces, Kingly  and  Prieftly.  If  King  V&z,  ah,  w'.io  fwayed  the 
 Royal  Scepter  will  be  a  Pricft  alfo,  and  lay  hold  of  the 
 
 O  o   a  Sa» 
 
7^2  Ours  is  but  a  Spiritual  power. 
 
 Sacerdotal  Cenfer,  and  preiume  to  burninccnfe  before  the 
 Lord,  he  to  farincenleth  the  wrath  of  God,  that  he  becomes 
 a  Leper.a  id  thereby  loteth  his  Scepter.  So  if  the.  High-Piicft 
 ot  Rome,  who  manageth  the  Paftorai  Crook,  or  Crofier,  will 
 be  alio  a  King,  (yea,  King  of  Kings)and  feize  into  his  hands 
 a.  Scepter ,  or  unto  his  head  a  Crown ,  (yea ,  a  Crown  of 
 Crowns;)  he  {o.lardiihonourechand  biaiphemeth  Chrift,  as 
 that  he  will  caft  him  down  out  of  both  Throne  and  Chaire, 
 and  confume  him  with  the  tpjrit,  ox  breath  dt  bis  m  ,uth,  as 
 Anti-Chrilt:  And  indeed  there  is  Inch  difference  betwixt 
 them,  that  they  are  inconfiftent  in  any  one  perfon,  Prielr,  or 
 King ,  Cave  onely  Chrift ;  nor  can  be  united  together.  Here 
 are  twofwords,faid  Peter  \  and,  though  the  pretended  Sue 
 ceilour  ol  Peter,  (hatch  up  both  and  brand  Hhes  both,wc  med- 
 dle but  with  the  fpiritual  fword  ,  which  is  the  word  of  God ; 
 Efhef  6t  not  with  the  carnal,  or  material i, for  the  weapons  of 
 cm  waifare  are  not  carnal, but  mighty  through  God ,  to  the  pulling 
 down  of  firong  holds,  2  Cor.10.4.  and  foour  warfarand  bu- 
 fineile  is  with  the  inward  man, to  perfwade  and  convince  in 
 love  and  meeknciTe>not  with  the  outward  man,  to  force  and 
 compel,  with  terrour  and  fear ,  intoche  obedience  of  faith  in 
 Chrift  ••  this  is  the  power  Temporal,  and  of  the  Rulers  of  the 
 ortwardinan,as  I  laid  :Thele  Rule  men,though  unwilling; 
 we  Minifters  can  do.no  good  to  none,  but  them  that  are  wil- 
 ling. They  may  pardon  Civil  Offences ,  or  Crimes  effectu- 
 ally} we  do  but  remit  (declarativelyandMiniftcrially)  the 
 guilt  of  fin  in  the  confcience:They  matter  the  bodies  ol  their 
 fubjectf  with  death  Corporal,  we  preferve  the  Souls  of  our 
 hearers?  unto  life  fpiritual  and  eternal. 
 
 I  hope,  Sir,  you  w'Ji  be  of  another  minde,than  to  call  to 
 us  for  a  Rule,  for  our  forcing  people  into  obedience  to  our 
 practifes,  as,  who  keep  no  frch  Rule ,  pra&ife  no  {uch  force, 
 require  no  fuch  obedience,  as  is  Lordly,  or  Regal,Civilly  and 
 Politically. 
 
 No  not  as  Lordly  and  ruling,  ecclefiaftically  or  parochi- 
 chially,  for  Chrift  himfelf,  Luke  1 1,  .14.  as  a  private  Mmiftcr 
 refuted  the  office  and  authori  y,  ot  oeinga  Judge,  or  a  adi- 
 vidcr  of  inheritances  betwixt  Dicthren,tor  Saint  Paul  hath 
 clearly  diftinguilhed  in  the  1 J  imt  5, 1 7.  betwixt  KMmg  well% 
 
 •'  and 
 
onrsisiuta  SfbrittMllfMir., 
 
 and  labour ng  in  the  word  and  DoStrine,  we  particular  Mt- 
 nifters,  of  whom,  and  to  whom  you  write,betake  our  felves . 
 to  this  latter  office  and  duty,  ot  labouring  in  the  word  and. 
 doctrine :  we  cake  not  upon  us  the  former  of  ruling  at  all  in 
 an  authoritative  way  of  enforcing  into  obedience,  by  vir- 
 tue ot  our  Paftorall  iunction  and  order  ;  as  knowing  it  doth 
 belong,  and  (o  we  leave  it  to  {uch  regular  and  legail  officers  .= 
 and  guides  of  the  Church,  as  are  fet  apart,  or  are  to  be  Let 
 apart,  tor  the  ^xerciung  holy  and  orderly  difcipline,  and 
 executing  afts  of  Hccleiiafticall  Jurisdiction. 
 
 I  pray  look  about  you,  or  about  us,  and  fee  our  practifes 
 Even  thefe  may  tell  you  that  We  force  not  people  into  obedi- 
 ence, nor  to  our,  nor  to  their  pradifes;  whom  do  we  force 
 to  come  to  our  Churches,  or  to  fly  from  your  Conventicles? 
 which  yet  were  obedience  for  them  to  do;  what  force  do 
 we  lay  upon  our  people,  to  bring  them  to  our  Sermons  ,ani 
 their  children  to  B.iptifme,  or  what  force  do  we  ufe  to  keep 
 fome  from  the  Lords  Supper  ?  Do  we  private  Minifters  pull 
 in  by  hair  and  head  any  into  our  pra£rifesr  as  you  call  them, 
 which  are  religious  exercifes  rather,  or  do  wethruftoutany 
 by  head  and  shoulders,  from  their  and  your  practifes,  as  I 
 may  more  rightly  (tile  them>  when  they  are  irregular  exor- 
 bitances? 
 
 And  yet  ifyou  be  remembred,  you  qim*eled  and  quar- 
 relled with  me  before,  for  admitting  fome  people  or  perfons, 
 to  the  Sacrament,  who  were  wicked  and  unregenerate, 
 which  you  know  or  may,  cannot  be  done  by  a  private  Mi- 
 nifter,  but  in  aforcible  way  and  a  (tro  ig  hand ,  and  Law 
 of  Arms  (having  no  arms  of  the  Law  for  the  legail  doing 
 li)  why  do  you  now  here  quereil  and  q uaerrell  with  me  a- 
 gain,  for  ufing  force  upon  people  to  urge  them  into  obedi- 
 ence ?  I  fee  you  are  in  the  mire>  (ticking  fa(f  and  deep,  in 
 which  it  will  be  hard  for  to  come  clear  out  without  fome 
 help.  Let  this  retolucio:*  help  you  out.-in  this  laft  you  quarrel 
 atms  for  u'lng  force  to  bring  fome  into  obedience  of  our  pra- 
 ctifes ;  but  in  the  former  they  were  your  own  pracli.es,  you 
 quarrelled  with  me  tor  not  ufitig  force,  to  bring  others  into 
 obedience 6o,the  ca(e  being  yours,  you  are  for  fprce,and  for- 
 cible exclufiou  j  the  cafe,  being  ours,  you  are  as  much  againft  . 
 force,  or  any  forcible  Proceedings,  But 
 
jjji  Ours  Is  but  a  Sprhuall  potter. 
 
 But  Sir,  I  fliall  neither  go  along  with  you,  or  ior  you  in 
 your  ruftick  and  Mech  anick  arms  ot  force,or force  otarms, 
 to  do  any  thing  violently  and- rudely  tor  my  (elf,  much  idle 
 for  you  >  neither  can  or  (hall  you  cloth  me  with  the  ar- 
 mour of  great  Goliath,  piuting  upon  me  his  Hcimct  of 
 braife,  his  Coat  of  male,  and  gird  ;ng  me  with  his  Sword, 
 impoiing  upon  me,  or  rat  her  impofturing  upon  me  thofe 
 arm^of  theCh'urch  which  are  ot  a  higher  nature,  as  luf- 
 penkon  ,  excommun  cation  ,  and  Ecclefiaftick  cenlues,  as 
 if  I  ufed  thefe,  and  forced  any  by  them  into  obedience  of  my 
 praStiie.  No,  /  cannot  go  with  thefeyfor  I  have  not  proved  them  > 
 and  (o  I  put  them  oft  me,  they  are  no  armour  of  proof  for  us. 
 No  private  Miniftet  beareth  in  his  coat  the  arms  of  the 
 Church,w-hich  are  of  a  higher  heraldry  than  ours  isf^  Ve  bear 
 inourarmSjCeniors,  but  not  cenlurcs,  and  the  Sword  in  our 
 mouthsput  not  the  keys  in  our  hands,  a>  to  excluding  power. 
 The  weap^iv  of  our  warfare  are,  (as  I  have  laid  out  of  Saint 
 faul)  Spirituall,  Minifteriali,  and  as  divine,  as  thofe  of  the 
 higher  powers; but  they  are  noc  luridicall,lurisdi£tib.iall  and 
 confittonail,  our  force-  are  not  authoritative,  compuifory, 
 or  enforcing,  but  onely  fuafive ,  hortatory,  and  inyit  ng. 
 
 We  are  lo  far  from  grafping  me  lame  into  pri'/ate  hands, 
 that  we  with  that  the  withered  branch  of  Aarons  rod  did 
 flourifli ,  I  mean  the  decayed  power  of  the  Church  difci- 
 pline  were  rdlored,  and  pur  into  p\biick  hands  of  fame 
 Church  Governours,  and  Rulers,  who  oeing  men  fearing 
 God,  loving  Trui-h,  hating  CovetoufnetT  ,  and  having  no 
 Am^itioi  f:ie{Te,migrit  indeed  by  a  due  and  legall  way  ot  Ec- 
 clefiafticajl  power,audAuthoriry,forceali  into  obedience,  to 
 the  Religious  Pra&ifes  and  devout  attsof  the  Pu.^lick  Wor- 
 fhipof  Godj  (oas  to  drive  out  the  Buyers,  and  Sellers  out 
 of  the  Temple,  and  the  unworthy  and  prophane  from  the 
 Supper  of  the  Lord ;  lb  as  to  drove  in  the  ftraglers  and 
 ouilyer? in  the  High-waves,  and  under  Hedges,  and  to 
 compel},  them  to'ecme  in,  tfr.t  GodsHoule  may  befil- 
 lcd ,  and  alfo  to  make  way  for  Infants ,  and  little  chil- 
 dren to  be  brought  to  Chr>ft ,  to  the  rebuking  ot  the  tor- 
 bidders,  and  witholdert ,  that  Gods  Ordinances  be  not 
 fleighted.     And  then,  if  this  ftaffc  of  Bands,  which  is 
 
 now 
 
Ours  is  but  a  Spiritual! power.  TST 
 
 now  broken  or  fallen  down  at  leaft,  were  fet  up  right  s 
 the  other  broken  ftarle  of  Beauty,  wouid  rife  and  clofe 
 of  it  felf  ,  and  fo  our  Church  would  be  both  terrible  as 
 an  Army  with  Banners,  and  alio  beantifull  as  Tirz,ah9 
 comely  as  lerufalem  :  Whereas  now  it  is  defpicable  in 
 the  eyes  of  many,  and  deformed  in  its  face,  for  want  of 
 a  jufl:  power,  and  by  the  defect  of  a  lawfull  authority  Ec- 
 clehalticall  and  Paftorall ,  in  prefent  to  rcpreffe  Errors , , 
 and  Hereftes,  and  to  redrefle  Scandalls ,  and  Diforders 
 amongftu?. 
 
 In  the  mean  we  private  Minifters  mud  do  all  we  can, 
 (all  we  can  do  is  but  thus  much,  in  preaching,  praying, 
 exhorting,  forewarning  ,  admonithing ,  reproving ,  pri- 
 vately, and  publickly,  yea  particularly  and  perfonally  in 
 fome  cafes  and  at  Tome  time ,  to  fhew  forth  our  beft  Spi- 
 ritual! force,  and  utter  our  gteateft  Ability)  to  bringin- 
 toy  and  keep  in  the  obedience  of  all,  True*  Lawful!,  and 
 Godly  Pra&ifes,  the  people  of  God  committed  to  our 
 charges  ,    Thefe  things    fpeafy  and  exhort ,   and  rebuke  with 
 all  Authority ,  (faith  the  Apoftle,    Titus  a.  i5.  or  becaufe 
 Titus  was  invelted  with  an  eminency  of  Power  and  Au- 
 thority over    we  are  ,  being  a  great  Paftor  and  Grand 
 Ruler ,  and  Irdge  in  Ecclefiafticall  concernments.     Let 
 vs  fpeak  thofe  things,  and  exhort  and  rebuke,  with  all  cha- 
 rity, and  fome  Authority,  with  all  zeal  and  fome  power* 
 with  all  Difcreiion,  and  fome  Iurisdi&ion.     For  I  appre- 
 hend nothing  to  the  contrary,  but  that  wc  have  Authori- 
 ty, Power,'  and  Iurisdich'on  enough  ,   if  I  may  fo  fpeak 
 by  vertueof  our  power  of  orders,  to  fpeak  thofe  things, 
 to  exhort,  to  rebuke,   and  to  put  in  execution  our  otlier 
 MimfteriallAtts ;  the  which  when  we  do  and  fpeak  lbme- 
 tfnoes  in  the  Imperative  Mood,Donotyou,becaufeyou  are 
 unskiltull  in  the  Grammar  rule-, call  ic an  imperious  Mode 
 of  f peaking,  and  fo  (hew  your  skill  in  your  railing  Rhe- 
 tor que  onely,  when  we  urge  with  vehemency  and  zeal, 
 feme  things  fit  and  needfull  to  be  done,  to  bring  the  ptc- 
 ple  in  obedience  to  us  of  them;  Do  not  you  tax  us  or  violence 
 and  force,  to  preile  them  into  obedience  of  our  Practifes, 
 unfit  and  needleile  (for  ioyou  muff,  and  do  mean).  Be 
 
 *  not. 
 
^58 6  ^A  force  in  Dotfrine  and  (xamfle  from  Mintfer  to  ftofh. 
 
 not  [o  fierce  and  unruly  (as  you  are)in  turning  away  our  peo- 
 ple irom  their  obedience ,  tor  therein  »you  will  but  like 
 .£/pw<M..the.{0rceref,  who  turned  away  the  Deputy  from 
 the  Faith-,  and  a  man  full  oi  all  fubtiity  and  mifchief. 
 (fori  win  fay  no  more  of  you  our  of  that  which  follow- 
 eth ,  but  onely  this ,  wilt  thou  noc  ceale  to  pervert  the 
 right  waves  ot  the  Lord,  of  which  this  is  one,  That 
 ■  people  Ihould  be  obedient  to  their  Mmittcr  ?  J  fay,  it  is  a 
 right  way  of  God,  and  a  right  Rule  of  God,  which  they 
 ought  willingly,  and  without  any  force  to  walk  in,  and 
 to  regulate  themlelves  unto  (and  fo  would ,  it  you  had 
 but  the  wit  and  honefiy  to  let  them  alone)  namely  their 
 Obedience  unto  our  Minilteriall  commands,  exhortations 
 and  rebukes,  ui  the  name  of  the  Lord,  which  are  all 
 our  Prattif.  s,  as  to  our  lives  and  convertings. 
 
 The  which,as  to  our  doctrine  and  preaching,  unlefle  you 
 mean  our  praciifes  when  they  are  after  the  rule  and  pattern 
 (in  fome  meafure)ot  our  Saviour  Chr'ft,we  may  enforce  up- 
 on our  people,calli ng  for  imitation  of  our  exampl:s,for  there 
 is  a  force  in  examples); ike  as  the  Apoftie  doth, i  Cor.\  i  .i.Be 
 ye  followers  of  me,  even  as  I  alio  am  of  Chrift  Jefus»     Yea, 
 and  as  i  Cor.  4.  16.  and  Phil,  3.  17.  Brethren,  I  bereecli 
 you,  be  ye  followers  together  ol  me,  lo  enforcing  imita- 
 tion further,  by  a  fuch  loving  compilation  to  them,  and 
 earneft  obteitation  of  them.     Now  if  our  p-ople,  who 
 have  fcience  hereof ,  do  not  arlord  us  their  Teftimony : 
 Oar  rejoicing  h  th  ;,  the  teftimony  of  our  own  confci.ncey  that  in 
 Jlmpllcity  and  god!j  jincerity^  not  with  fltfoly  wifdome^  bm  by  the 
 grice  of(jid)  ws  have  had  oar  conversation  in  the  world^  and 
 more  abundantly  to  th:m- wards    (I  rn^an  the  people  over 
 which  we  are  Paftors)  acknowledging  in  the  m:a.i,thar  we 
 are  mjn  fubietfc  to  the  like  paffioiis  that  you  and  they  are, 
 (Ellas  himfelf  wis  fuch  a  mm)  W-  nave  oj  hum  a  le  t  an- 
 ties,  and  pcrfonaH -failings,   aid  it  any  of  us  tall  mnre 
 fouly,  we  give  them  richer  mies  to  farce  them  irom  obe- 
 dience, and  to  k:ep  themlelves  tree,  the  fanu  chat  are 
 given  ot  drift  and  his  Apoftie  s  ail  wnit  we  bid  them 
 oafervc  (nut  of  the  ward  )  th.i:  obferve  a  id  da,  but  da 
 ye  aot after  ojr  wjrks,  if  we  fay»  and  do  not.     A  li  a- 
 
 again, 
 
■■    '-■  ■  1 ' — n — ri  i — ■rrrr inm— tim— TMiiiFiir'r-r~mi 
 
 Pharifees  and  Separates  their  Agreement  t  287 
 
 gain  ,  Let  him  that  \thinketh  he  ftandeth  ,  take  heed  left  he  fall, 
 1  Qor%  1 9,12,  Be  aft  not  again  ft  the  Branches,  but  if  thou  b 0 aft ,t ho  ft 
 beareft  not  the  root ,  but  the  root  thee.  Be  not  high  mind- 
 ed, but  fear,  for  if  Godfpared  not  the  naturall  branches  9  take 
 heed  left  he  alfo  fpare  not  thee. 
 
 But  to  you  ( Sir  )  and  yours ,  I  {ay  onely ,  He  that  is 
 without  fin  among  ytu  ,  let  him  firft  caft  a  ftone  at  us ;  and  j0Jjk  g  yt 
 look  you  be  not  as  Shimel,  who  firft  caft  (tones  at  Da- 
 vid, (as  a  dead  dog,  (to  *Abi{hai  {peaks  of  him)  curfing 
 and  bawling  at  a  living  Saint.  I  confefle  you  are  no 
 Pharifee,  m  that  you  go  not  up  to  your  Temple  to  pray, 
 and  to  hear.  But  in  that  you  have  {eparaced  your  {elf 
 from  us ,  embracing  private  and  felecl:  opinions  of  your 
 own,  different  from  the  truth,  and  in  that  you  have 
 made  a  Breach  from  the  Church,  and  fo  in  the  Church 
 your  Mother,  youprofeffe  your  felf  a  Pharifee,  For  he 
 word  and  name  Pharifee ,  fignifieth  in  the  Hebrew  lan- 
 guage ( no  marvell  you  cannot  abide  the  learned  Arts 
 and  languages  )  a  Separate,  andfoCm/.  3  8. 2 g,Tamar,  the 
 mother  faid*  How  haft  thou  broken  forth}  This  breach  be  upon 
 thee.  Therefore  his  name  was  called CJ} hare x, a  Breach. 
 
 But  e{pecially  you  have  (hewed  your  felf  a  Pharifee 
 in  this  your  Letter ,  by  applauding  your  felf  and  your 
 ftrengths ;  as  the  Pharifee  did,  I  am  not  fo  and  £0  as  o- 
 ther  men  are*  (  Yet  I  doubt  of  you  for  extortion  and  in- 
 juftice,  as  who  would  injuftly  extort  from  the  Church, 
 both  Miniftery ,  and  Maintenance  )  I  do  this ,  and  that 
 that  other  men  do  not  (yet  I  doubt  of  you  for  your  fad- 
 ing twice  or  once  a  week ,  and  giving  Tithe  of  all  or 
 half  you  do  poflefle )  f  And  2.  By  your  vilifying  our  Church, 
 and  the  publick  Preachers  of  the  fame  ,  as  the  Pharifee 
 fet  at  naught  the  Publican  •»  a  better  man  than  himfclf,  who 
 therefore  went  homejuftified  rather  than  the  other  yLuke  18.  Yea, 
 Joab-Wkc  you  have  fallen  upon  two  more  Righteous,  and  bet- 
 ter than  your  felf,  and  would  flay  them  with  the  Sword 
 i/ibner  the  fon  ef  Ner ,  and  s/lntafa  the  fon  of  f  ether,  Cap-  ^.  „ 
 tarns  of  the  hofts  of  Ifrael  and  Judah;  I  mean  the(e  two,  *  Km<2*  3* 
 the  motto  and  her  fons,  the  Church  of  England  and  her 
 Minifters,  thofe  Chariots  and  horfemen  of  our  Ifrael,  and 
 
 P  p  this 
 
. — —  '  —  -  I    .        ■  ,.  .1  I  ■  ^ 
 
 288       All  Cvnonicdl  obedience  is  to  the  Canon  of  the  Scriptures  • 
 
 '  this  by  the  (harp  Sword  oi  your  reviling  and  reproaching 
 tongue.  Behold  they  belch  out  with  their  mouths^  fwords  are  in 
 \sheir  /.ffPialm  59.7* 
 
 But  I  return  to  give  you  our  warrant  Jrom  the  Rule 
 of  our  (fucti)  forcing  (as  hath  beeii^declared)  of  obedi- 
 ence to  our  Doctrines  and  practices  agreeable  to  Chrift  9 
 and  you  rfe  a  better  word  than  you  are  aware  of,  Saint 
 PaulGalathians6ti6,  mentiontth  the  fame  word  rind  mean- 
 eth  thereby  the  word  and  Scriptures ;  As  many  as  walk^ac- 
 cordmg  to  this  Rule ,  peace  be  upon  them  and  mercy  ;  Rule  or 
 Canon ,  lor  fo  it  is  in  the  originall.  The  Canonicall 
 Scripture',  are  indeed  the  ground  of  Canonical!  obedience, 
 though  (ome  other  cannonicali  obedience  be  done  and 
 gone,  the  Canons  being  aboliihd,  yet  the  Scriptures  be- 
 ing not  a  bolilhed  j  yet  the  Scriptures  being  a  perpetuall  Ca- 
 non or  Rule,  what  the  Regular  and  Canonicall  Scriptures 
 do  allow  of,  and  call  for  from  the  people  to  the  Paftor, 
 may  and  mull  be  their  Canonicall  and  regular  obedience. 
 
 Now  is  there  not  a  Rule  and  Canon  for  this,  Heb.i], 
 17.  and  doth  not  the  Apoftle  command  and  enforce 
 ilrObey  them  that  have  the  %ule  or  guide  oiw  70*,  andfubmitf 
 yotirfelves^  and  he  alfo  enforced  it  by  fundry  reafons.  i«  Be- 
 caule  they  watch  for  your  fouls,  and  ialvation.  If  the 
 watchmen  be  not  obeyed  when  th(  y  difcover  danger,  and 
 call  for  fervice  to  be  done  in  fuch  a  thing,  the  City  may 
 be  loft  and  come  to  de(tru£tion.  2.  Becaufc  we  muft 
 give  account,  as  of  our  own  faithfullnetle  and  diligence, 
 fa  of  their  faith  and  obedience ,  as  the  fruits.  3.  That 
 we  may  do  this  with  joy,  fo  Rom,  6,  19.  Tour  obedience 
 is  come  abroad  to  all  meny  J  am  glad  therefore  on  your  behalf , 
 •as  alio  that  your  faith  is  fpoken  of  throughout  the  whole 
 world,  for  wfrch  he  is  thankiull  to  God,  (and  therefore 
 pyfull  inhimfelO  Rom.  h  $•  So  the  difobedience  of 
 people  unto  Minilters  true  Do&rine,  and  Propofalls 
 doth  pierce  their  fouls  with  forrow,  and  caufc  their  hearts 
 to  melt  with  grief,  and  to  mourn,  &sSamuelyioz  difobe- 
 dient  Saul,  j  Samuel  15.  35.  and  to  complain,  as  Ifaiab 
 of  the  gain-faying  Ifrae),  Ifaiah  6  5,2 .Romanes  iotii,  • 
 True ,  this  is  no  reafou  with  many  people ,  whole 
 
 dclire 
 
All  Canonicall  obedience  is  to  the  Canon  of  the  Scriptures.      289 
 
 dcfire  is  to  vex  their  Minuter,  fo  that  they  therefore  will 
 be  the  more  difobe Jient  and  diforderly,  becaufethey  are 
 called*  upon  by  the  Minifter  to  be  ruled  and  to  be  orderly, 
 and  that  purpofely  to  anger  him,  in  ftirring  of  them  up  - 
 to  which  ,  it  is  thought,  you  have  a  great  hand,  and  a 
 wide  mouth,  which  if  (0,  Cm  lyeth  at  your  doore,  both 
 the  fin  of  their  difobedience  to  their  own  Paftors ,  and 
 that  fin  of  adding  affliction  to  the  afflicted.  But  howfo- 
 ever  the  forrow  may  be  ours,  the  lofle  will  be  theirs :  (o 
 it  followeth  as  a  fourth  reafon  of  their  rejoycing  us  with 
 
 their  obedience for  that  is  unprofitable  tor  them ,  for 
 
 we  cannot  with  that  fpirit  and  courage*  pray  to  God  for 
 them>  nor  to  chearfuily  and  effectually  preach  to  thera 
 from  God,  whileft  they  grieve  us  with  their  difobedience. 
 So  it  may  be  the  worfe  for  them :  and  never  the  worfe 
 another  way  for  us,  whileft  upon  their  neglect  and  ill 
 intreaty  of  us,  and, difobedience  of  what  is  required  in  the 
 name  of  God,wegotheoftenerto  God  in  prayer,  feek  and 
 obtain  love  and  favour  from  him  upon  fuch  occafiom 
 
 I  might  enforce  this  matter  of  obedience  of  people  to 
 their  Pattour,  from  another  rule  or  Canon,  Ephejians  <5.i. 
 and  Collojfians  3.  zoXZhildren  obey  your  Parents  in  theLordy 
 for  this  is  right:  Children  obey  your  Barents  in  all  things^ 
 for  this  is  well  f  leafing  unto  the  Lord.  For  the  Paftors  are 
 unto  them  Spiritual!  and  Ghoftly  Parents,  as  I  faid  but 
 now,  of  whom  they  travel  %n  birth  y  as  Taul  of  the  Galathi- 
 ans,  till  Chrifi  be  formed  in  them ,  and  the  people  are  fpi-  GW.4,14. 
 rituall  and  Ghoftly  children  to  Paftors ,  born  of  incor- 
 ruptible feed  by  the  word  of  God,  difpenfed  by  them  or- 
 derly ,  beloved  fons ,  and  begtoten  of  them,  as  Onejimus 
 and  Timothy  o{Pauly  and  as  new  born  babes  fed  conr- 
 nuallyby  them,  with  the  fynceremilk  of  the  fame  word. 
 For  I  fay  no  more ,  but  what  God  faith ,  Mai.  1 .  6. 
 a  fin  honour eth  (and  obeyeth )  his  father;  it  then  we  be 
 fathers  to  our  people,  where  is  out  honour  and  obe- 
 dience? 
 
 but  I  will  end  with  that  Rule  or  Canon.  1  Thefu  12. 
 FFebefeech  you  Brethren  to  know  them  which  labour  among  you 
 
 P  p  2  and 
 
2?o         e^//  Canonicall obedience  is  to  the  Canonicall  ScripturtT* 
 
 and  are  over  you  in  the  Lord,  and admomfh ;  ^dt77fte~emthe~m 
 very  highly  in  love  for  the*  works  fake  ,  and  to  be  at  peace  4- 
 mongft  your  fehes.  As  rhe  former  Texts  are  the  Rule  to 
 enforce  obedience  and  iubmilTion  to  the  Pallors  comman- 
 .  ding  m  the  Lord  :  So  this  is  the  Rule  enforcing  reVe. 
 rence  and  eftimation,  yea  affection  towards  themtbeimr 
 fet  over  them  alto  in  the  Lord  h  obedience  to  their  fuu- 
 aion  and  calling  for  their  Doftrines  fake:  So  Reve- 
 rence to  their  perfons  and  places  for  their  works  fake" 
 
 We  may  here  with  the  ApoftJc/uftly  complain  of  the 
 world,  That  we  are  wade  afpeclacle  unto  the  world,,  that  we 
 are  defpifed }  reviled ,  defamed,  and  are  made  as  the  filth 
 of  the  world  and  are  the  efffcouring  of  all  things  unto  this 
 day,  1  Cor.  4.  with  David,  They  that  fit  in  the  Gate, 
 [peak  agttnfl  us,   and  we  are  the  fong  of  the  drunkards 
 Pfalm69.  12.  with  the  Prophet  we  are  in  derifton  daily 
 every  one  mocks,  Jeremiah  20.    7.     But  wo  unto  the 
 world  becaufe  of  offences ,  for  it  muH  needs  be  that  offen- 
 ces come ,  but  wo  to  that  man  by  whom  the  offence  com- 
 eth,  Matth.  18.  7.  And  ttuly  the  Minifters  of  God 
 are  defpifed  and  contemned,  as  as  it  was  foretold  and 
 determined,  that  they  mall  be  hated  of all  men  ,  and 
 evil  fpkenof  all  manner  of  wayes,  for  the  name  of  Chrifl 
 but  wo  to  that  man  Chough  you  be  the  man  Sir)  by 
 whom  the  Miniftcr,  and  the  Miniftery  too  is  defpifed 
 and  contemned.     If  I  have  found  favour  in  thy  fight 
 O  Codz  and  if  it  pleafe  the  Lord,  let  our  lives  be  given 
 us  at  our  Petitions  and  our  people  at  our  reams!     for  we 
 are  (old  ,    we  and  our  people,  to  be  dcsJroytd,  and  to  pe- 
 ri(b:  Thou  knoweft  who  are  they ,  and  where  they 
 arc  that  durft  prefume  in  their  hearts  to  do  fo.     I 
 will  not  fay  ,   to  you ,  Thou  art  the  man,  even  Haman  : 
 Rather  I  fend  unto  you  advifing  you  and  faying,  have 
 thcu  nothing  to  do  with  that  is  againft,  (foffic  meant) 
 
 that 
 
All  Canonic  all  obedience  is  to  t  he  canonic  all  Scripture,      291 
 
 that  juft  man  and  god  too  ( which  was  more  than 
 (he  knew)  Jefus  and  his  Minifter?  it  was  the  glory 
 of  Hainan  the  Agagitc  ,  to  be  Mordecais,  and  the 
 Jews  enemy,  but  at  laft  it  proved  his  fbame  and  ru- 
 ine-,  glory  not  you  in  this,  that  you  are  John  the  Sc- 
 parare,mine  and  toe  Minifters  adverfary,  if  you  do,  you 
 do  but  glory  in  your  fhacne,  for  fo  it  will  prove.  Remem- 
 ber Sir,  for  I  wifh  you  wdl  for  old  acquaintance  fake. 
 I.  What  God  laid  of  the  people  unto  Samurf,  they 
 have  not  rejeHed  thee,  but  they  have  re)efted  me. 
 
 2.  What  Chrift  faid  to  the  Apoftles,  of  whom- 
 foever ,  He  that  dtfpifeth  you,  defpifeth  me :  and  he  that 
 defpifeth  me ,  defpifeth  him  that  fent  me ,  as  the  con- 
 tempt againft  an  Ambatfadour,reacheth  even  to  the  con- 
 tempt of  the  fender  of  hi.n. 
 
 3.  As  for  our  people,  they  were  refpe&full  enough 
 to  their  Minifters,  till  they  met  with  fomeofyou, 
 and  you  that  got  them  away  into  your  houfes,  and 
 fet  them  down  in  the  feat  of  the  fcornfull  (who  be- 
 fore fate  in  the  P  ues  of  the  awfull)  and  there  taught 
 them  thecurfed  language  of  Baals  Pricfts,  like  as  the 
 Children  in  the  2  Kings  tt  23*  had  never  fpoken  a- 
 broad,  fo  bafely  ani  contemptuoully  of  the  reverend 
 Prophet  Elifhah,  as  he  was  going  up  to  Bethel  the 
 houfeofGod,  and  mocked  him  fo,  faying,  Go  up 
 thott  bdd  head,  but  that  they  ufually  had  heard  fuch 
 words  and  things  fpoken  at  home  by  their  Fathers 
 or  Governours. 
 
 I  adde  but  two  brief  things ,  People  are  not  to 
 think  they  have  done  all  they  ow  to  their  Paftor,   if 
 
 they 
 
2  a  2       All  Canonic  all  obedience  is  to  the  Canon  of  the  Scriptures, 
 
 they  arc  (o  farre  obedient  and  rcfpe&rull ,  as  to  pay 
 him  their  Tithes  and  dues  for  his  maintenance,  it  i$ 
 the  chiefer  a&  of  obedience ,  to  fubmit  themfelves 
 unto  his  Miniftery,  and  to  render  their  obedience  un- 
 to his  Dodrinc  and  Prefcripts ,  being  Regular  and 
 Canonicall3  according  to  the  word  of  God,  for  here- 
 in the  contempt  ot  his  Miniftcry  redounds  to  the 
 contempt  of  Gods  Majefly. 
 
 Again,  we  Pallors  muft  then  onely  expeel  obedi  • 
 ence  and  regard  from  our  people,  when  we  deliver 
 unto  them  the  whole  and  fole  Councell  of  God,  and 
 cany  on  our  Minifteriall  work  according  to  Gofpel- 
 Rules,  and  Chrifts  commands:  for  then  indeed  peo- 
 ples defpifing  of  us,  is  thedefpifing  alio  of  God  in  his 
 Ordinance, 
 
 But  they  are  (not  Ibound  under  thefc  names,  or  no- 
 tions of  Obedience  and  Reverence,  to  entertain  it,  to 
 fubmit  to  every  fancy  and  practice  y  that  fome  Mini- 
 fters?in  thefe  times  have  the  boldnelTe,  and  take  to 
 themfelves  the  authority  to  urge  upon  them,  to  their 
 great  prejudice  and  Spirituall  detriment  $  in  debar- 
 ring of  them  fome  neceiTary  Covenant- duties,  as  re- 
 ceiving the  Sacrament  of  the  Lords  Supper,  unleiTe 
 they  will  come  under  a  perfonall  Triali  and  Exami- 
 nation, and  can  make  it  out ,  they  are  regenerate  and 
 born  again,  of  water  and  the  Spirit,  as  alio  in  debar- 
 ring of  them  fome  need  full  Covenant* bleilirgs,  a>  the 
 bnptifing  of  their  infants,  untill  they  come  to  years 
 of  difcretion ,  and  be  able  to  give  a  reaion  of  their 
 Faith.  For  thus  faith  the  Lord,  hearken  net  unto  the 
 words  of  the  Prophets,  that  prophe(je  unto  you,  they  wake 
 
 you 
 
All  tmnicAll  obedience  is  to  the  Canon  of  the  Scripures. 
 
 ad3 
 
 «p»  <o*int  they  fteak  4  Vifion  of  their  own  heart ,  W 
 *»*  out  of  the  mouth  oftk  Lord,  Jcr.23.  i*. 
 
 And  fo  I  come  fo  the  laft  Vifion  of  your  heart, 
 that  is,  the  word  of  your  Prophefie  which  is  a- 
 painft  the  Baptifing  of  the  Infants,  of  Chriftian  Bapti- 
 fed  Parents,  in  and  under  Covenant  with  God. 
 
BAPTISMS 
 
 Your  Qunes  about  Baptifm  are  three :  and  thefe, 
 
 l    -  /„„*,  th  words  of  Chriji  for  jour 
 I.  V/hat  warrant  you  have  from  t*t  w*    j  j 
 
 bapnfingoj Infants  *#»*£*  f^^k  «'*• 
 2>metberBapnfrn.r»ak!tbaMaH0^  JJ> 
 
 ytdifdPuU^  im,"u  "uh,i  fec,nd 
 
 cormn'mg. 
 
Of  Baptifme  of  Infants. 
 
 a  fide  of  your  fecond  fh:et,  wherein  arc  four  Confiderations 
 brought,  to  prove  the  Iawfulneffc,  the  ufcfulnefle,  theneccflity 
 cf  this  pra&ifc,  of  Baptifing  Belccvcrs,with  thefe  folcran  word*, 
 actheendofcveryconfidcration  ,  four  times  repeated,  Judge 
 ye,  and  Judge  Righteous  Judgement,  for  God  rrilU 
 
 Se&ion  J .  Of  Baptifme  of  Infants. 
 
 I  hope  you  will  think  me  to  Judge  Righteous  Judgement,  if  I 
 Judge  according  to  your  Judgement,  Tha.t  the  Word  of  God 
 doth  allow  and  authorize  baptifing  of  Bclecvers  5  bus  then  I 
 muft  differ  from  your  judgement  in  another ,  That  the 
 Baptifing  of  Beleevers  doth  not  difallow,  or  cxauthorate,  the 
 Baptifing  the  Infants  of  Beleever?,  and  thac  the  one  Icadcth  in 
 the  other,  as  it  were  by  the  Hand ;  if  you  had  no  more  to  fay 
 anddifpute  againft  the  Baptifing  of  Infants  of  belceving  Parents, 
 than  againft  the  baptifing  of  bclecvers ,  the  difference  betwixt  us 
 had  never  begun. 
 
 If  I  fpeak  Parables  unto  you,  it  is  becaufe  you  know  not  (he 
 Scriptures,  not  the  very  Scriptures  your  fclf  doth  hrre  quote, 
 MattbtiZ.ip.tAQs  l,$2.A8s  %.$8.Acts  10  +j.Acts  2 2.16. &c. 
 What  do  they  all  import,  but  that*  Thofc  Jswcs  or  Hcathenr, 
 who  were  grown  perfons,  aliens  from  the  Covenant ,  had  em- 
 braced the  Gofpel  and  became  belcevcrs,were  prcfently  bapcifed, 
 or  became  baptifcablc  ;  And  now  that  this  i*  no  barr,  or  con- 
 tradiction to  the  Baptifing  of  Infants,  eppcars,  for  that  rhc 
 Infants  of  thofc  bclecvers  baptifed  and  entrcd  into  Covenant, 
 if  they  had  any  ,had  Iikewife  a  right  unto  baptifmefibeing  in  the 
 fame  Covenant  with  their  beheving  Parents,  and  either  were 
 in  preftnt  baptifed,  or  were  of  right  baprifeablc  ;  So  that  the 
 baptifme  ot bcleevcrs,  m«kes  way  and  gives  ground  for  the 
 b  p  ifme  of  their  Infants  whence  in  other  text*,  fuchandfuch 
 btlcevers  were  baptifed,  th.  y  and  all  their  Houfe  $  which  is  ac- 
 cording to  the  Tenor  of  the  Covenant,  in  which  G©d  is,  the 
 God  of  the  bel.-ever  and  his  feed3  fo  that  the  one  hath  as  good 
 right  to  the  S  al  thereof  as  the  other  by  venue  of  the  Covenant^ 
 God  having  Covenanted  with  both  together. 
 
Infants  once  rightly  bapt.  not  bapt. again  when  grown. 
 
 I  have  formerly  fuggefted  unto  you  the  only  word,  thac  mutt 
 help  you  here,  to  make  the  baptifme  of  beleevers  ftrong  againft 
 the  baptifme  of  Infants  5  and  it  is,  the  Word  only;  for  if  there 
 were  fuch  a  precept  or  practice  to  be  found  in  Scripture,  of  Bap- 
 tifing Beleevers  only,  then  yOu  would  write  fomctfeing  near  the 
 matter  (but  yet  mould  not  fo  carry  it  away ,  to  the  overthrow- 
 ing of  the  baptifing  of  the  Infants  of  beleevers,  the  Scripture  no 
 where  calling  thein  unbclccversj :  But  none  of  the  Scriptures 
 you  cite,  none  of  yourcxmfidcrationsyeu  mention,do  fo  much 
 as  mention ,  much  lcife  infer  the  baptifing  of  B:leevers  onely  5 
 Therefore  now,  Judge  you,  but  Judge  Righteous  Judgement, 
 even  as  God  doth ,  you  fee,  in  your  own  Texts. 
 
 Or  do  you  mean  another  matter,  as  I  gheflc  it,  That  Infants 
 of  beleevers  born  within  the  Church  and  Covenant,  and  bap* 
 tifed  in  their  minority ,  when  afterwards  they  attain  to  feme 
 ripencfle  of  knowledge  and  profcfllon  of  faith  of  Chrift,  Oiould 
 then,  as  beleevers  themfclves,  be  baptifed  again ,  Then  I  mud: 
 tell  you,  that  which  you  call  the  firft  and  great  Ordinance  of  the 
 New  Teftament,  is  neither  great,  nor  firft,  nor  Ordinance, 
 namely  fuch  Baptifing  of  Beleevers ;  Nay  thcnlmuft  tell  you, 
 fuch  baptifing  of  beleevers,  is  not  only  to  be  negle&ed  and  o* 
 roitted,  but  (lighted  and  rejected,  yea  preached  againft  and  con- 
 futed, as  now  in  prcfent  it  ihal  be. For  what  is  this  your  baptifing 
 of  beleevers ,  but  a  rebaptifiug  of  them  who  were  baptifed 
 before  rightly,  and  (for  any  thing  you  know )  beleevers 
 alfo> 
 
 Forfirft,  God  having  given  the  Infants  of  beleeving  Parents, 
 Right  unto  the  Sacrament  of  Baptifme,  by  fpeciall  priviledge 
 of  their  Birth  within  thebofome  of  the  holy  Church  ,  and  the 
 Minifter  having  adminiftred  the  Sacrament  of  Baptifme  unto 
 fuch  in  the  true  Element  of  Water,  with  the  Evangelical  words, 
 In  the  name  of  the  Father  9  and  of  the  Sort,  and  of  the  Holy  Ghsjt, 
 according  to  Chrifis  inftitution}Containing  in  them  the  matter 
 &  forrr,and  fo  the  very  effencc  of  outward  baptifrn,  fuchbaptifm 
 is  good,  fufficicnt,  effectual  and  avayleable  to  Gods  Children, 
 and  they  ought  not  to  be  rcbaptifed :  efpecially  there  being  the 
 devout  invocation  made  to  God  for  his  bleffing,  alfo  a  fcrious 
 application  of  both,  the  Element,  and  Word  unto  the  party 
 who  received*  both,  and  that  fecret  reference  which  this afti- 
 
 Aaa  2  oil 
 
One  Baptifme. 
 
 ■—'  '  ■ -  ^  ■     I  ■■«! 
 
 on  haihio  lite  and  rcmifr  n  ot Tins  by  vcrtueoi  Chrifts  own 
 compaft  nude  folcmnly  with  hisChurch,therc  ia  not  any  thing 
 more  required  to  the  myfticall  perfection  of  baptifme  outward- 
 ly within  the  Church  of  God,  conftitutcd  and  planted. 
 
 Now  that  fuch  Baptifme  is  not  to  be  reiterated,  that  Infants 
 thin  baptifcdt  are  not  to  be  rcbaptifed,  I  (hall  prove  unto  you, 
 both  by  the  Word  of  God,  and  forac  rcafons  thence  deduced : 
 Epb.q.  $.     There  is  one  Lord,  one  Faith,  one  Baptifme,  one  Bap- 
 tifme, not  oncly,  i.  Becaufcit  hath  every  where  one  and  the 
 fame  fubftance,  confifting  in  one  and  the  fame  matter  -,  one  and 
 the  fame  form ;  for  we  are  not  to  ufe  any  other  Elemental  mat* 
 ter,  but  Water,  if  it  may  be  hadtnor  any  other  verbal  form  buc 
 this,  I  bapufe  thee  in  the  name  of  the  father,  the  Sm,  and  the  Holy 
 Ghofl ;  not  oncly,  2.  Becaufc  it  orTreth  unto  all  men  one  and  the 
 fame  grace, even  one  faith  of  one  Lord  into  web  we  are  baptifed, 
 but  One  alfo,  for  that  it  ought  not  to  be  received  of  any  one  man 
 above  oncc,cven  as  we  fcrvc  that  Lord,wch  it  but  one,bccaufe  no 
 other  can  be  joyned  with  him,'ckimbrace  that  faith  which  is  but 
 one,becaufe  it  admiteth  no  inovation;  fo  we  receive  baptifm  wch 
 is  but  one,becaufe  it  cannot,and  muft  not  be  received  often.Thus 
 all  the  Pious,  8c  Learned,  and  Primitive  Profeflbrs  have  interpre- 
 ted this  Text,and  conceived  »of  this  matter,thc  Iteration  of  Bap» 
 tifmc  once  given,  to  be  a  rnanifeft  contempt  and  violation  of 
 this  Apoftolical  axiom  and  Aphorifmc,  infomuch ,  that  though 
 the  baptising  mini  ft cr  were  a  Scifmatick  or  Heretick,or  a  wickc  d 
 one,  they  held  their  baptifme  good  and  valid,  and  would  not 
 repeat  it  being  performed  in  the  true  E (Ten-dais',  the  form  of 
 Words.,  and  matter  of  Water  (  as  before^)  yea  and  when  fuch 
 were  converted  and  returned  into  the  Church,  they  did  not  re* 
 baptif*thcm,but  received  them  and  held  them  in  that  baptifme 
 which  they  had  in  their  Schifrn  and  Hcrf  fie,  knowing  the  fame 
 to  have  been  according  to  the  form  prefenbed. 
 
 I  have  no  reafon  I  confciTc  ,  to  put  a  weapon  of  an  obji  ftion 
 into  your  hands,  out  of  19.  Acts  5.  but  if  I  do,  it  is  to  take  ic 
 out  of  your  hands  apain,  both  to  give  you  a  blow  in  prefent, 
 and  prevent  an  after- blow.  It  is  indeed  there  thus  faid,  Whin- 
 tkty  heard  tk  is  they  were  baptifed  in  the  name  of  iheLord  JelUi-,md 
 its  faid  befon-Vcrfe  3»that  they  were  bapijedunto  John  Btptifin: 
 Tjhii  Text  hath  been  much  and  mightily  urged ,  and  prtflcd, 
 
 even 
 
One  Baptijme, 
 
 even  co  the  Vexation  or  the  Spirit,  by  your  torturing  Anabap* 
 tifts,  and  truly  the  word*  lye  doubtfully  and  ambiguoufly  at  the 
 6rit  hearing,  as  if  Paul  baptifedthe  Difciplesof  Epkefus  with 
 the  Biptifmc  of  Chrift,  who  had  before  received  the  Baptifmeof 
 Johtty  and  were  never  full  and  well  clecred  and  explicatcd,until 
 Bezn  took  them  in  hand ,  who  ingenioufly  confeflTeth  that  he 
 received  the  fame  interpretation,  from  that  Noble,  Pious,  Ver- 
 tuous,  and  Induftrious  Divine  Pkilippns  Marnixius,  that  Angu- 
 lar ornament  of  the  Bslgick  Church  ;  who  was  born  in  1538. 
 and  dyed  in  1 5^3.  and  lies  in  body  buried  at  Ley  den.    I  fay  this, 
 becaufe  his  name  ought  to  be  precious  in  the  Churches  even  for 
 this  interpretation,  ( though  hi  wrote  Commentaries  upon 
 divers  other  books  of  the  Bible :)  and  fo  ought  the  name  of 
 tbeidorm  B.za  ,  to  be  venerable  with  us,  as  that  fingular  or- 
 nament of  the  GalHck  Church,  for  the  like  Piety,  Induftry  f 
 Learning,  and  Vertue,  as  by  whofe  means  this  interpretation* 
 came  to  our  hands  of  this  Church. 
 
 I  remember  I  have  read  it  or  heard  it, written  andfpjk^n,and 
 1  may(!  think)  write  it  &  fpeak  it  again,thac  as  when  God  fc  uid 
 Vavidthc  found  a  Man  after  his  own  heart:  So  whcnDavid  fund 
 Mdlerusp  he  found  an  expounder,  according  to  his  heart,  and 
 I  may  apply  it  thus  here  alio,  That  when  Chrift  found  Paul,  he 
 foundachofen  veflel  and  beloved  Apoftlc,  after  Chriftjown 
 heart ,  and  when  he  found  Luhg  >  he  found  a  choife  Hiftorio* 
 graphcr  of  the  A&s  of  the.  Apoftle?,  after  his  heart,and  a  beloved 
 Phyfician,  befides ;  fo  when  Lukg  found  Bezay  (and  Beza  Mar- 
 nixiusj)  he  found  interpreters  of  them,  after  his  own  heart,  and 
 Beloved  Divines  moreover.  But  what  need  fuch  a  Trumpet 
 afore  hand  ?  The  Alm;s  given ,  the  interpretations  given  by 
 thefc  worthies,  will  defcrve  it ,  and  Ido  not  blow  this  for  your 
 fake,  Sir,  bur  others  that  may  f  perhaps)  read  it. 
 
 The  fum  of  the  Interpretation  is  this,  that  in  the  5  th.  Verfe 
 above  cited,  Luke  fpcaks  not  of  any  Baptifme  done  by  Saint 
 Paul)  But  Sunt  Paul  peaks  on  itill  of  Johns  Baptifme,  and  fo 
 you  and  all  Anabaptijis  are  blown  away  from  this  Texc5as  to  any 
 Anabaptifme  or  Rcbaptifation  hence  to  be  had  :  This  is  a  (hort 
 and  fwect  interpretation,  if  it  can  be  proved  j  Yes  learntd  Beza 
 proves  it,  ;and  that  from  the  two  Greek  Conjun&ivc  Particles, 
 *V|A-  (I  pray  Sir,  ftand  aloof,  ifyou  be  afraid*  but  you  (hall 
 not  need,  I  do  not  Conjure  5  It  is  no  Heathen  Greek,no  humane 
 
 Aaa  3  learning 
 
6  One  Baptifme. 
 
 learning,  be  content  3  that  tor  this  once,  or  twice  (It  I  did  it  be- 
 fore )  that  I  may  write  or  fpeak  a  little  Greek*,  it  being,  the 
 Chriftian  Greek,  and  Divine  Learning.)  Thefe  two  particles, 
 ever  have  relation  one  to  the  other,knitting  together  the  parts  of 
 the  Verfc  or  Verfes,and  make  them  anfwer  fitly  one  to  the  other. 
 Therefore  the  particle  (&  )  in  the  5.  Verfc,  moft  nccciTarily 
 anfwer  to  the  particle  (<#>)  in  the  4  th,  Verfc ,  and  fo  in  no  wife 
 doth  or  will  fuffcr,  that  the  fcries  of  the  fpecch  bejbroken  of, 
 as  if  the  former  in  the  4th.  Vcrfe  were  to  be  attributed  to  P<z«/ the 
 fpeakcr,  and  the  latter  part  in  the  5th.  Vcrfe,to  Luk^  the  Writer: 
 So  then  the  words  in  the  5th.  Verfc,  arc  the  words  of  Paul%  who 
 (having  before  related  and  approved  of  Johns  Doctrine  and 
 Bjptifmc,  as  true  and  Evangelicali ,  doth  here  alfo  relate  and 
 approve  of  the  peoples  hearing  hisDo&rine  and  receiving  Jus 
 Baptifme  5  and  fo  laying  his  hands  upon  the  12.  DifcipTca 
 here  prefent  (baptifed  after  Johns  baptifme,  but  not  by  John>  as 
 who  deccafed  long  before,  30.  or  40.  years  ;  In  Judea,  a  place 
 alfo  far  diftant  from  this  City  of  Ephefusy  where  thefe  twelve 
 Difciples  dwelt ,  baptifed  (in  all  likely  hood)  of  fome  of  Johns 
 Difciples)  And  the  gifts  following  thereupon,  which  before 
 Paul  fignified  by  the  name  of  the  Spirit,  ana  of  which  he  had 
 qucftioncd  them ,  He  confirmed  and  eftablifhcd  the  Epbefine 
 Church  ;  And  fo  fto  (hew  yet  farther)  that  Beza  and  the  other 
 above  named  arc  inteprcters  after  Lukes  heart  (as  I  faid)  fee  a- 
 gainL«%  himfelfin  Acts  1.  6.  and  7.  verfes,  where  both  arc 
 joyncd  together  in  like  manner  by  the  fame  Particles  ffo,  and  <&. 
 
 Yea  moreover ,  if  Paul  had  here  baptifed  thefe  1 2.  Difciples 
 ofEphefus,  furc  he  would  have  made  mention  of  it  in  the  1  Cor. 
 2.13,1 4,  &c.  where  of  fet  purpofc  he  reckoned  up  fuch  as  were 
 baptifed  by  him,  not  only  at  Corinth,  but  clfc  where  5  Yea  and 
 writing  from  Ephefus  to  Corinth,  he  doth  not  mention  them  a- 
 rnongft  the  reft,  whom  if  he  had  baptifed  >  he  furcly  would  and 
 fhould 
 
 I  wifh  indeed,  that  thofc  of  our  excellently  Learned  Tranfla- 
 tors^  who  took  this  part  of  the  Afts  of  the  Apoftles  in  hand,  had 
 cxprefled  the  meaning  thereof  in  fomc  playncr  and  more  pcrfpi- 
 cuous  Engliih,  and  had  made  it  plain  upon  the  Tables  (Verfc 
 or  Margin)  that  he  might  have  run  that  rcadcth  it ,  and  he  that 
 readeth  it  might  have  feen  and  undcrftood,thar,  rbcy  who  heard 
 (Jchi  j  when  living,  and  belccv;d  his  Doftrine) were  here  fpo» 
 
 of 
 
One  Baptifme. 
 
 ken  of  to  have  b:cn  Baptifed  of  him,  and  not  the  12.  Difciples 
 of  Ephefm  hearing  Paul  to  have  been  baptifed  of  him  as  the 
 words  now  read  feem  to  (hew  ,  which  occafioncd  ( though 
 through  their  ignorance  and  wilfulnefs)  this  error  of  Rcbapii* 
 ling*  But  I  will  not  be  fo  prcfumptuous,  as  to  profcribc  or  prc- 
 fcribe  any  thing  here. 
 
 But,  it  may  be,  you,  and  the  Anabaptifts>  who  comply  with 
 the  Papijis  in  divers  other  of  their  Tenets,  do  alfo  hold  with 
 them  in  this  alfo,  that  Johns  baptifme  was  much  different  from 
 Chrifts  baptifme,  and  not  a  like  cffcftuall,  (like  as  you  (ay  the 
 fame  of  our  baptifing  of  Children  >  that  it  is  invalid  and  con- 
 trary do  Chrifts  baptifme)  and  do  therefore  dream  ftlll  of  Pauls 
 rcbaptifing  thefc  12.  Difciples,  baptifed  of  Johny  that  fo  you 
 may  ground  your  dipping  again,  of  grown  perfons,  baptifed  be- 
 fore of  us.  I  muft  in  a  word  tell  you,  That  John  his,  and  Chrift 
 his  baptifme  differ  not  in  the  nature  and  fubftancc,  which  is  one 
 and  the  fame  in  both,  and  both  but  one  and  the  fame  baptifme ; 
 as  to  the  Effence,  fthcy  differ  indeed  in  Circumftance,  John 
 baptifing  into  Chrift,  as  to  come  and  to  fuffer ,  and  Chrifta 
 Apoftles  baptifing  into  Chrift,  as  come  and  fuffercd.^  If  you 
 alledge  the  words  of  John*  againft  this ,  Matth.$.  1  i.  I  baptife 
 you  with  WatiYy  but  be  that  cometh  after  me>  fhall  baptife  you  with 
 the  Hely  Ghoji  and  with  Fire9  it  is  but  a  poor  fhift,  to  fhift  off 
 that  to  the  baptifme  of  John  and  Chrift,  which  is  put  upon  the 
 perfons  of  John  and  Chrift,  for  the  words  carry  onely  a  differ- 
 ence of  the  Miniftcrs  of  one  and  the  fame  baptifme.  John  dif- 
 pencing  it  outwardly  in  Water  by  the  hand  of  Man,Sc  Chrift  di- 
 fpencingit  inwardly  by  the  Finger  of  his  Spirit,  which  is  as  Fire 
 Its  but  Popifti  fophiftry  to  compare  Johns  baptifm  with  water, 
 and  Chrifts  baptifme  with  Fire  :  Johns  baptifme  with  water,  is 
 onclytobe  compared  to  Chrifts  baptifme,  with  water,  and 
 then  both  the  baptifme  of  John  and  of  Ghrift  arc  but  one,  both 
 in  Authority,for  Chrift,Authorifed  and  Appointed  it,  John  3  3. 
 He  that  fent  me  to  baptife  with  water ,  &c.  was  God :  as  alfo  in  Ef- 
 fence (as  I  hinced)  for  John  ufed  the  right  Element  and  matter, 
 and  baptifed  with  Water ;  and  the  right  words  or  form,  invoca- 
 ting  the  ficrcd  Trinity,Father,S  jn,and  Holy  Ghoft,(as  appear?, 
 both  becaufe  it  was  the  form  kno  /.  n  to  John,  and  the  Apoftles 
 who  certainly  baptifed  many  before  the  death  of  Chrift,  and 
 
 before 
 
8  one  Bapiijitte 
 
 before  that  form  was  fokmnly  and  t  ubllckfy  dcclarcd,M</t*.28* 
 19  after  Gh  ifts  D.arS,4no  Rfij  reftion  :  bcudes,that  in  the  19* 
 ot  the  Acts,  Saint  tt,u'.  \  ft  ficth  thaf  John  baptifed  into  faith, 
 onChriit  to  cornr,  an \  fo  knowing  Chnft,  he  to  'Id  not  beig« 
 norant  cf  the  Fa thci  snd  h  Spu  it,  yea  J<iw  1 .33.  there  is  a  ma- 
 nifeft  Tcftimony  of  th  F  ith  :r,  {  .,dng  to  him,  and  telling  him 
 of  the  Spirits  defending  like  a  D  >vc  up  n  him ,  who  was  the 
 Son  of  God.  So  thirdly,  th*y  were  the  fame  in  iff  ft  and 
 efficacy.  For  John  preached  (»»d  pa&ifed)  the baptifmc of 
 Repentance,.for,orunto,  the  RtmnTjcn  ot  Sins,  Markg  1.4  the 
 fame  which  the  ApolUcs  did  m  and  by  their  adminiftration  of 
 baptifme. 
 
 And  Gflrift  '»imre  f  reftilrth,  tl>at  the  baptifmc  of  John  per- 
 tained to  the  fulfil  ''"orii^hteoufmife,  t/taith.  2.15.  anci  that 
 the  Publican*;  and  i  .  splc  bang  bapnfed  of  Jobn9  J^ftiricd  God  ; 
 ButthcPharir  B  Icfpiling  th  Cc unfel of God,wcre not bap  i- 
 fed,  Lukf  7  29  Wnercby  it  appears,  that  Johns  baptifmc,  was 
 a  part  of  that  A  i  RiahtecurnefT-  5  apiece  otthc  whole  Ounfel 
 of  Godjwhich  they  that  paitakcd  of,  Juftificd  and  declared  God 
 to  be  good  and  righteeos. 
 
 Were  it  not  fo,  the  Apoftlcs  the mfclves  might  be  queftioned, 
 whether  truly  baptifed,  as  who  were  no  doubt  baptif  d  of  John, 
 fomc  of  them  being  firft  his  Difciples  .•  for  where  elfe  mould 
 they  be  baptifed5fecing  Chrift  wiih  his  own  hands  baptifed  none, 
 unl  ff  one  of  them  (hould  baptifc  another ,  which  is  not  proba. 
 ble  ?  And  Laftly>  If  Johns  baptifmc  were  not  one  and  the  fame 
 with  ours,  that  we  have  of  Chrifts  ,  howj  do  wc  injoy  the 
 fame  comiu"n  baptifme  with  Chrift  ,  who  was  bapiifed  of 
 J.hn  ?  I:  will  follow,  That  Chrift  was  baptifed  with  another 
 baptif  n  than  weare,and  fo  that  our  baptifmc  was  notfau&ificd 
 in  the  pcrfon  and  flefh  of  Chrift,  {like  as  the  Jew?  circumcifion 
 was  J  and  fo  it  will  abate  much  of  our  Comfort  that  we  have 
 Chnftun  Baptifme,  the  members  one  and  the  fame  Baptifme 
 wi'hour  head. 
 
 Thus  1  have  driven  you  off  this  (hoar  of  Jordan  John  Baptiffs 
 Wharf,  where  you  fee  you  cannot  land  or  ground  your  dipping 
 ot  Chain* i'lf,  or  y<  ur  Rcbaptifingof  Chriftened  people  ( is  wc 
 fptak.)  Though  I  null  w'thall  prompt  you  here,  that  our 
 Quserc  is  in  tuefe.  tcarms  twixr  Anabapijis  and  us.    Whether 
 
 the 
 
One  Bapifm. 
 
 th:  baptifm  ot  ChriiV  fwhich  is  given  to  and  received  by  in- 
 font  Cirittians  or  Chrutian  mfancs)  may  be    iterated  >  and 
 you  and  they  bring  a  Tcxc  to(h:w  chac  the  baptifm  of  Ubn 
 was  iterated,  whicn  as  it  is  not  to  the  fcop:and  purpofe,  Co 
 neither  can  you  ibe.v  the  fame  was  iterated  ever  in  th:  twelve 
 Difciptcs,  or  any  other  baptifed  of  Ubn.     I  fay,  fQ  long  as  you 
 hold  the  bipilra  ot  Ubn  and  Chritt,  to  be  two  different  and  re- 
 pugnant baptifme»,_you  cannot  inforcc  upon  us  from  lohns  bap- 
 tifmes  iterated  ,  f  fuppofe  fo ;)  Ghrifts  baptifm  to  be  iterated : 
 It  will  be  bcit  tor  you  thereiore  (fee  how  ftill  and  ever  I  am 
 ready  to  give  the  belt  counfeii  L  can)  to  yceld  to  the  identity  of 
 both  Iobns  and  Chrifts  baptifm  as  to  the  nature  and  fubftance 
 of  them  ,  and  Co  indeed  you  may  argue  from  the  one  to  the 
 other.     Hale  in  therefore  again,  your  Fly «bpat,to  Ubn  Baptijis 
 (hoar,  and  fee  if  you  can  land  there,  any  thing  to  your  purpofe, 
 caft  on  thii  right  tide  your  net  again  into  lordanjk  catch  a  frog; 
 Whatfoevdryouget  ,  you  then  and  thus  will  lofc  your  new 
 and  true  friends,  the  Papifts  and  Jefuitcs )  for  they  row  hard 
 againft  yOu,and  thefc  throw  their  nets  on  the  other  fide,holding 
 that  Ubn  and  Chrifts  baptifm  arc  very  far  afunder  and  differ- 
 ent in  the  very  ElTentials ,  and  do  and  will  accurfc  you  with 
 Tridentinc  Book,  Bell,  and  Candle,  and  Lantern  too  of  their 
 {hip,  (none  of  which,  I -know, 'you,  can  abide,  efpccially  not 
 the  Book  andBellJ  and  Anathcmarffc  all,  who  fay  that  Jo** 
 and  Chrifts  baptifm  are  the  fame  for  fubftance,  and  of  the  fame 
 force. 
 
 It  is  like  to  bs  a  hot  fea-fight,(as  moft  an  end  ,  the  hotteft 
 fights  are  upon  the  water,,  and  there  is  mod  fire  fpit  out)  or  ra- 
 ther a  cold  River  skirmim  twixt  you,  which,  I  for  my  part, 
 do  not  intend  to  ftand  looking  on,  though  I  have  fct  you  to* 
 gether  by  the  ears,  but  will  thus  leave  you  to  fight  it  out  to  the 
 iaftman,  and  will  paff;  away,  and  on  to  another  Texti  preftd 
 and  fqucezed  by  fomc  of  your  party  for  the  Rebaptifing  ot  bap< 
 tifed  ones. 
 
 h'nHeb.6.2.  Where  there  is  mention  made,  amongft  Ci- 
 ther Principles  of  the  Doctrine  of  Chrift,  'the  Doctrine  of  Fa?- 
 lifmes:  Lo,  fay  they,  Here  are  Bapufmes,  in  the  plural],  as 
 well  as  one  Biptifm  in  the  lingular,  and  ifycur  reafonwere 
 good,  why  the  Apoftlc  called  ir,  one  Bap  i  m ,  becaufe  it  is  to 
 
 Bob  b: 
 
IO 
 
 One  Baptifm. 
 
 be  but  once  given  and  received,  may  not  we  fay  (fay  they)  i.ur 
 rcafon  is  good  why  the  fame  Apoftle  calleth  ,  Many  Baptifmes, 
 two  ac  lcaft  :  and  fo,  baptife  you  your  Infant;  in  their  Infancy, 
 and  we  will  baptife  ours  in  their  growth ,  when  they  can  make 
 profcflion  of  Faith  ;  And  fo  here  are  bapti Ones.  Tiuely  this  is 
 fomewhat   like  the  difcourfe  the   Saduces  had  with  Chrift, 
 about  one  Woman,,  who  had  feaven  Husbands,  whofe  Wife 
 (he  (hall  be  of  the  fcaven  in  the  Rcfurrettion.  1  fay  and  anfwer  in 
 Gene;  all  as  Chrif]  jdid  5  Are  yec  not  therefore  deceived  1  and  do 
 err,bccaufe  you  know  not  the  Scripture  ?     I  could  tell  you  here* 
 of  the  baptifmes,  that  of  Iokn^nd  the  ether  of  Chrift,to  be  here 
 meant,  and  (you  may  remcmber,if  you  have  done  fighting  with 
 the  PapifbJ  that  we  are  agreed  about  them  two ,  to  be  but  one 
 and  the  fame  baptifm  :  1  could  tell  you,  that  the  Apoftle  here 
 writing  to  the  Hebrtn>st  alluded  to  their  old  Legal  Warnings, 
 Ablutions,   and  Baptifmes?   minding  them  of  them,  butwi' 
 filing  them  withall  to  lay  them  by,  and  mind  the  enc  Evange- 
 lical baptifrr,  and  the  fprinkling  of  Chrifts  bJocd,  the  which 
 they  did  but  typifie  or  look  at ;  So  frill  but  one  baptifm.  I  could 
 tell  you,  that  the  baptifmes  here  meant,  are  thofe  ( 1  muft  fpeak 
 three  words  more  of  Human  Latine,   for  the  words  fake,  be* 
 caufc  of  the  elegancy  of  them)  flumims>Flawinisi  Sanguinis: 
 But  I  will  turn  them  into  divine  Englifh  words  for  your  fake, 
 of  Water,   Fire,  Blood  ;  For  there,  as  Ifaid  before,  is  an  out* 
 ward  baptifm,  which  is  the  warning  of  the  fkfh  with  Water  by 
 the  Minifter :  and  there  is  an  inward  baptifm,  which  is  warning 
 of  the  Soul  with  the  blood  of  Chrift  by  the  Holy  Ghoft,  thefe 
 are  baptifmes  indeed,  and  here  meanr,  but  in  all  Gods  true  Chil- 
 dren, they  meet  in  one  baptifm,  and  they  come  from  God,  as 
 one  baptifm  >  entirely  made  up  of  thefe  two  forti,  the  outward 
 and  inward:  for  that  baptifm,  which  is  of  blood,  mentioned 
 byChrifU  and  mentioned  to  his  two  Difciples,  {are ye  able  to 
 he  baptifedwith  the  baptifm  I  am  baptifed  with*)  and  refolvcd 
 icrthem^je  /ball  indeed  be  baptifed  with  fuch  baptifm)  Matth.20. 
 22.1c  is  nothing  but  a  conftant  fuffcring  and  cor.flifting  in  Chrifts 
 caufe  ,  even  unto  Blood ,  and  the  fuffcring  of  Martyrdom  for. 
 hi?  fake. 
 
 B  jt  1  will  call  in  again  for  Beza,  whom  as  before  I  ftilcd  an 
 interpreter  of .Lukf.y  and  that  Text  Acts  19.  5.  according  to 
 
 his 
 
"I         ■    -—     ■-  
 
 One  Baptifac.  ir 
 
 bis  heart,  (Though  hcconkfT:d,  he  learned  the  interpretation 
 of  Marnixiui)  )  fo  here  alfo  I  mav  ft  He  him  an  interpreter  of 
 Lukf  aga;n,  and  of  this  Text,  Heb.  6. 2.  according  to  his  heart, 
 the  which  interpretation  alfo  he  learned  of  Calvin^  who  fakh 
 to  this  purpofe,  an  into  prefer  of  tho&  Apoftlcs  and  Prophets 
 he  commented  upon,  according  to  their  hearts,  (though  here 
 Beza  doth  not  acknowlegr  fo  much  )  There  was  a  right  and 
 Cuftom  in  the  Church  Primitive  of  adminiftring  many  bap- 
 tifmes,  upon  certain  fetdayes  ;  which  fet  d  ayes  were  after  ap« 
 poyntcd,  to  be  Eafterday  and  Whitfunday  efpcciall, ,  when  ma- 
 ny CaBehumcns  and  New  Converts  were  wont  to  meet  toge- 
 ther for  bapcifm  5  Thcfc  therefore  were  called,  Dayesof  Bap- 
 tifmes,as  appears  out  of  the  writings  of  the  Anticnt  both  Greeks 
 and  Latincs,  fo  (till  it  was  but  one ,  and  the  lame  baptifm 
 was  conferred  upon  every  one,  though  called  baptiimes,  becaufc 
 fo  many  received  baptifm  together  upon  one  day,  like  as  fome- 
 time  in  London^  fix  or  feaven,and  more  Children  partake  of  bap- 
 tifm together  at  one  time. 
 
 And  now,  Sirs,  are  you  Matters  in  Ifraelznd  know  not  thefe 
 things  ?  arc  you  Dippers,  and  know  not  thefe  Baptifmes  *  and 
 wheras  for  the  time  ye  ought  not  to  be  Teachers ,  for  that  yc 
 have  need  that  oncTcach  you  which  be  the  firft  Principles  of  the 
 doctrine  o*  Chrift,  learn,  that  this  doctrine  of  Baptifmes,  Is  the 
 third  of  them  the  principles,  and  that  it  contained  nothing  of 
 two  Biptifmes,  our  baptifingChtiftiansborn  in  their  infancy 
 and  your  baptifing  Chriftians  born  in  their  grown  ?g  ,and  lea  ft 
 of  all,  for  your  rebaptifing  our  baptifed  Intants,  when  you  have 
 made  them  yourProfclytes  upon  aconfeflion  of  Faith.  What 
 though  our  Children  be  baptifed  in  ignorance  ti  God,  they  are 
 yet  baptifed  in  Covenant  with  God;  if  that  beareafon  with 
 you,  they  muft  be  dipt  again,  and  rcbap;ifed  when  they  come 
 to  knowledge,  why  were  not  the  Apoftlcs  fo,  when  better  in- 
 ft.ufted,  who  were  ignoranr  of  the  Mediae,  and  his  kingdom, 
 the  death,  the  refum&ion  of  Chrift  f  will  y<  u  put  your  felf 
 Sir,  or  your  learned  Dipp:rs  themfclves  upon  the  tryal!,  and  if 
 you  be  found  ignorant  of  divert*  principles  of  the  doftrine  of 
 Cht  ift,  and  even  fundamental  poynts,  will  you  be  ioftru&cd, 
 and  Rcdippcd  ?  AUfifc,  Sirs,  if  as  often  as  God  fhall  ftj.-w  you 
 the  errors  of  your  Minds,  and  the  enormities  of  your  lives,  you 
 
 B  b  b  2  muft 
 
12 
 
 One  Baptifme. 
 
 mult  be  dipping  &  rcdipping,dripping  &redripping,evcry  Year, 
 Moneth,  and  Day.No,there  is  another  baptifm  to  be  ufed  in  thefe 
 cafes,e\  e  the  warning  the  foul  with  the  tears  of  repentance,dip  &: 
 re-dip,drip  &  re- drip  in  thcfe,and  renew  your  repentance  dayly. 
 With  what  a  bold  face,  Sc  high  hand  dare  you,  Sir,  be  either  dipt 
 ycur  feii'now  twice,as  5  hear,  cr  be  a  dipper  of  other?,  again,  (as 
 you  intend)  of  thofe  whom  you  have  inveigled  &  feduced  away 
 into  your  Scifm,  &  Hercfie,  being  before  rightly  &  validly  bapti- 
 fed?is  not  this  a  multiplying  &  fo  a  vilifying  of  that  6:  baptifm  ? 
 What  example  have  you  in  all  the  Word  of  God,  of  any  Infanc 
 jew  re-eircumcifed,  when  he  came  to  an  ability  of  profefting 
 Faith?  and  will  you  tempt  God,  to  put  a  yoak  upon  the  neck  of 
 the  Difciples  of  Chrift,which  neither  our  Father?,  nor  we  were 
 able  to  bear  ?  Telling  us,  it  is  needful  to  baptifc  baptifed  Chrifti* 
 ftians  again,when  they  come  to  be  belie  vers,  w  he  it  was  not  need- 
 ful, yea  finful,  to  circumcife  Jewes  circuntcifed,when  they  came 
 ,  to  be  the  like  ?  Even  when  Zipborah  a  Woman  had  circumcifed 
 
 ixod.  4.       her  child,  Mofes  himfclf  allowed  it  for  good  and  Iawfull,  and' 
 never  did  he  or  any  other  iterate  that  circumcifion  in  pre- 
 fent,  or  afterwards,  upon  the  profeffion  of  its  faith;  and  when  a- 
 ny  went  over  from  being  Samaritans ,  who  worfhipped  they 
 jo  tin  4.  ^n£W  n0(.  w  j^  ^ag  W^Q  ^ncw  nQt  jc^ug  Chrift^to  become  Jews, 
 
 or  came  over  to  Chrift ,  and  to  the  faith  of  him,  none  of  them 
 were  ever  baptifed  again ,  as  Belcevcrs.  Your  duplicate  of 
 baptifrr,  doth  not  only  oppofc  the  one  and  fingle  baptifm  of 
 the  Apoftle,  but  brings  Chriftans under  a  Tax,  and  laycth 
 a  new  yoak  upon  their  necks,  as  I  faid  before. 
 
 BefidesjTo  be  baptifed,is  to  be  born  anew,into  the  Church,  & 
 no  man  naturally  can  be  twice  or  often  born3every  Nicodemus  can 
 fay,  Can  he  enter  the  fecond  time  into  his  Mithirs  Womb  and  be 
 horn  i  lahn  3,  Why  then  twice  baptifed,  .being  once  baptifed 
 fufficiently  and  truly  ? 
 
 By  baptifm,  Children  arc  admitted  into  the  heavenly  fociety 
 
 of  Saints;  and  no  man  civilly  can  be  adopted  often  into  any 
 
 Gee&fo  48.     ones  ftock  or  family  5  Ephraim  and  Manages  were  but  oncca- 
 
 dopted  and  a  (fumed  by  lacob^nto  his  frock  for  hisChildrenjand 
 
 why  then  twice  baptifed  ft 
 
 When  of  Married  Perfons,  one  forfakes  another,  &  returns  a<- 
 gain  into  Love,  &  both  are  reconciltd,  they  do  not  enter  into  a 
 
 ntw 
 
One  Baptijme.  1 3 
 
 new  conjugal  Covenant  ,  by  any  folemnc  Celebration  of 
 new  efpoufals,  becaufc  the  firft  conjunction  ftands  firm,  the 
 reconciliation  made  }  The  baptifm  of  Chriftian?,  if,  as  the 
 celebration  of  the  Contract  betwixt  them  and  Chrift  the  Bride* 
 groom  ;  when  fuch  a  one,  through  open  abnegation  ,  or  other 
 hainous  (ins  departing  away  from  Chrift,returns  again, with  aid 
 by  a  fcrious  repentance ,  there  will  be  no  need  of  being  baptifed 
 again,  and  fo  a  new  fealing  of  that  Covenant,  which  being  once 
 entred  into,  is  ftill  in  force  and  vigor,  and  by  a  pious  recorda* 
 tion  thereof,  the  Penitent  may  confirm  his  Faith,  asPero*did: 
 and  by  vcrtue  of  the  fame,  once  eftablifhcd  Covenant ,  God 
 rccciveth  fuch  to  mercy  and  grace 5  otherwifc  the  infidelity 
 and  impiety  of  man  would  fruftrate  the  goodncfle  and  good  will 
 of  God,  the  matter  teftified  in  baptifm,  which  it  cannot,  be* 
 caufc  it  is  conftant ,  and  changethnot,  and  therefore  it  is  a 
 horrible  prophanation  of  it,  to  reiterate  baptifm. 
 
 In  a  word,  Second  baptifm  was  ever  abhorred  in  the  Ortho^ 
 dox  Church,  as  a  kind  of  inceftuous  Birth,  and  if  you  iterate  ic3 
 and  baptife  your  beleevers  again  upon  their  profeffion  of  faith, 
 you  muft  be  able  to  make  their  former  baptifm  void,  and  no 
 baptifm*  which  you  can  never  do,  as  having  all  things  therein 
 which  God  rcquireth  unto  Infant  baptifm,  Though  Faith,  a 
 potitivc  and  a&ual Faith,  asyou  call  for,  (hould  net  be  there, 
 which  is  not  required  of  God,  and  therefore  is  denyed  of  us 
 to  be  a  ncceflary  condition  rfquifite  to  be  found  Stmanifcft  in 
 every  one  that  is  to  be  baptifed :  Indeed  in  an  Mtkiopian  Eunuch^ 
 an  elder  Gentile  it  is ,  and  therefore  when  he  faid,  fee  here  is 
 water,  what  doth  hinder  me  to  be  baptifed,  Philip  anfwered.  If 
 thou  belceveft)  With  all  thine heart,thou  maift)  who  anfwering, 
 1  bzlcevc  that  Jefus  Chrift,  is  the  Son  of  God,and  fo  Philip  bap- 
 tifed him,  AilsS  35,37, 
 The  oncly  Argument  thcAnabaptijls  triumph  in5I  (hall  here  give 
 a  (hort  anfwer  to :  Infants  of  Gentiles^  arc  not  oisAbrahams  ked^ 
 either  according  to  the  flsfh,  becaufe  not  hms ;  or  according  to 
 the  promife,becaufe  not  beleevers ;  therefore  not  to  be  baptifed, 
 whileft  Infants,  or  if  they  be,  to  be  baptifed  again,  when  bclce« 
 vers.  Bat  I  anfwcr.Firft,  The  consequent  is  denyed,  for  Simcn  ■ 
 Magus  *  and  thoufands  more,  even  of  them  that  you  biptife5are 
 neither.     2.  Nor  is  it  true  that  onely  lews  ,   arc  Abrahams 
 
 Bbb  3  feed 
 
m  ji«.»iti> 
 
 1 4  Infants  not  to  be  accounted  'Unbelievers. 
 
 feed  according  to  the  fl.lh  i  tor  tnat  part  of  the  Genulc*(jtf/<ifi* 
 arts-,  who  pleaded  for  Juftification  by  the  works  of  the  Law, 
 and  thereby  lay  under  the  bondage  and  curfe  of  the  Law  ,  arc 
 called  chc  children  ef  Hagatt  and  faid  to  be  born  of  the  Bond- 
 woman, Smait  and  titer  ufalem  upon  earth,  as  it  is  to  be  feci?, 
 Gal  3.  &  4.  The  Apoftlc  applying  that  part  of  the  diftin&ion  to 
 then),  like  as  the  other  part)  >he  Children  of  Sarah,  to  thofc 
 Gcnt\U~Gala>iaHS)  who  were  juitificd  by  faith.     Nor  3,   Is  it 
 true  that  oneiy  bdecvers,  actually  bdecvcrs(as  you  fp.akjare 
 the  Children  of  the  promife,  for  thus  they  do  not  on.ly  at  this 
 one  blow,  beat  down  all  Chriftian  infants  from  all  intereft  in 
 Chrift,  and  title  to  hcaven,aud  make  thtm  like  as  the  Heathen*, 
 and  Pagans  f  who  ytt  are  not  wont  to  ftrike  io  hard  )  yea,  and 
 which  is  more,  all  Jew  (h  Infants,  Ifaack,,  lacob9  and  Iofepb  5 
 thefe  muff  not  be,   with  them,  nor  were  by  this  1  talon,  Children 
 of  the  promife  in  their  Childhood,  but  only  according  to  chc 
 flcfti ,  untill  they  did  actually  bcliev e9  and  fo  became  Children 
 of  the  promife :  And  more  abfurdity  yet  doth  follow  hcncc,thac 
 thofe  Patriark?  whom  I  named  (Abraham  is  to  be  here  excepted) 
 by  their  infant-  circumcifion,  had  no  promife  of  grace  fcaled 
 unto  them,  but  were  under  a  Covenant  of  wort*,  and  until  the 
 years  of  difcrction  and  actual  faith,  were  incapable  of  any  inter* 
 eft  in  the  Covenant  of  grace  :  II  onely  true  belce vers  and  the 
 Eleft  pcrfons  be  undsr  the  covenant  of  grace,  &  have  right  to  the 
 Sacraments  s  why  is  the  fame  Covenant  of  grace  in  the  outward 
 adminiftration  thereof,  loth  in  preaching  the  promifc9,  and  ap- 
 plying thcSealcsofihe  Sacraments,  to  be  propounded  by  Godg 
 appointment  to  all  the  outward  vifi  le  members  of  the  Church? 
 And  why  was  Simon  Magus  baptifed  ,  as  I  faid  1     'Tis  true. the 
 inward  fa  ving  grace  of  the  Covenant  in  both  Adminiftrationt 
 is  by  th?  Holy  Ghoft  conferred  onely  upon  the  invisible  members 
 of  Chrifts  myftkall  body,  which  are  the  true  bclccvers  and  cleft; 
 Bur  we  not  able  to  difcern  of  thefe ,  give  the  out waid  baptifm 
 to  all  thofc,  I  mean  all  ou»  ward  members  of  the  viable  Church; 
 You  muftdofo,  for  th.  Texc  before  alL-ged  out  of  the  Acts , 
 (hewcth,  that  all  they  who  have  any  degrees  of  Faith,  may  and 
 ought  to  be  baptifed. 
 
 Bdt  Sir,  will  you  (land  to  your  own  Tackling,  The  bapti- 
 fing  of  bclceYcr6  ?  hereby  you  think  and  intend  to  exclude  In- 
 fants 
 
Qfthafdrrh-of^nfimts-. -^ —  ~       f§ 
 
 f  ants  of  Chriftians ;  What  then  will  you  make  ofthem,Inirdclss 
 or  Beleevers  ?  can  you  (hew  any  Text  of  Scripture  old  or  ncws 
 where  any  Infant  of  lew  or  Gentile  in  Covenant  with  God,  is  Co 
 filled  ?  or  can  you  give  any  rcafon  oi  it  r  That  which  makes  an 
 Unbeliever,  muft  be  a  pofitivc  habit  of  uubelccf  s  to  juftifie  this 
 in  an  Infant,  will  be  a  task  too  hard  for  you,  and  to  fay  that 
 Infants  do  not  bclceve  in  aft,  or  have  not  the  habit  of  faith 
 ondy  negatively,  will  not  in  the  Language  of  the  Scripture  de« 
 nominate  an  Unbelcever. 
 
 Indeed  thofc  that  are  made  Chriftians  of  Heathens,  they  mufl 
 give  fome  pofitivc  and  actual  expreffions  of  their  faith,  before 
 they  be  baptifed  ,  (fo  Philip  required  of  the  Eunuch)  and  not 
 till  then  are  they  to  be  accounted  beleevers :  but  for  fuch  at  are 
 born  Chriftians  of  Chriftians,  as  our  infants  are,  being  cntred 
 into  and  under  a  gratuitall  Covenant  with  God,  we  admit  them 
 unto  the  Initial  Seal  of  that  Covenant,  which  is  baptifm,  with- 
 out any  fuch  Tcftimonial  Aft  of  Fath  ,  as  you  require ;  for  they 
 are  not  Infidels  or  Unbclcevers  ;  but  beleevers  ,  and  with« 
 in  the  compaffc  of  your  words  (though  not  your  fenft)  the  bap- 
 tifm of  beleevers. 
 
 Seeing  you  can  produce  no  fcripture  againft  their  Faith,  I  will 
 fee  what  I  can  do  for  their  Faith  ,  Mattb.it.  5,  6,  ("Turn  to 
 the  Chapter  and  Verfcs,  and  read  them,  and  look  to  your  Neck, 
 in  that  Verfe,  it  is  a  N:ck  vcrfe)  Wkofo  Jhall  offend  me  of  thefe 
 little  ones  which  beleeve  on  me,  it  were  better  for  him  that  a  Mijlone 
 were  hanged  about  hit  neck, ,  and  he  were  drowned  in  the  depth  of  the 
 Sea.  (Lord  what  fhill  become  of  thofe,  that  offend  all  thy 
 lietle  ones,  by  debarring  and  excluding  them  from  their  birth- 
 privilegc,and  their  Right  »baptifn  >)  But  that  1  aim  at,  as  to  you, 
 Sir,  is,  that  you  would  take  notice  that  our  Saviour  Chrift  , 
 who  beft  knew,  knowing  the  very  fecrcts  of  the  heart,  pro. 
 nounceth  of  fome  little  ones,  little  Childrcn}fuch  as  he  took  ouc 
 one  of  them  8c  Cct  down  in  the  mid  ft  of  the  Apoftlcs,for  a  pattern 
 of  Humility  and  Harmleffenefs, That  they  did  beleeve  in  him  5 
 its  apparent  that  (howfocver  fomctimes  and  clfewhcre,  fpiii- 
 tuall  Children  are  meant  by  little  Children,  fuch  as  arc  of  a 
 meek  fpirit,  little  in  their  own  eycs,J  here  and  at  this  time,  Vvry 
 natural  Children  in  age,  and  little  in  growth,  or  ftatu.ee,  are 
 fpoken  of,  as  the  very  context  and  Antithesis  do  (hew. 
 
 They 
 
1 6  Of  the  Faith  of  Infants, 
 
 They  who  do  fo  interpret  this  place,  do  make  this  not  the 
 fame  ftory  with  that  which  followeth,  in  Adatth.  19.1 3.  Where 
 little  Children  are  (aid  too:  brought  to  Chrift,  it  may  be,  in 
 their  Mathers  armes,  and  Co  might  be  lefor  Children  than  thefe. 
 But  the  word  in  the  original,  for  little  Children,  is  the  fame  in 
 both  Chapters  fthe  likcalfc  in  Murke  10. 13.  (andicsacknow* 
 ledgedby  aU,that  both  in  Mathew  ip.  and  Marke  10,     Little 
 Children  in  age  and  ilature  are  m.-antj  and  belide?,  fuch  little 
 Children  in  age  aniftature,  were  fitteft  to  be  ex  imples  of  Hu- 
 mility and  Innocericy  (  the  thing  intended  )  to  the  Apofdes, 
 than  either  greater  Children  or  grown  men,  who  many  time?, 
 ctt  tUibbom  and  'harmful  I  :  And  though  in  Vcrfc  6.  where  they 
 fire  faid  (  To  bffleive  in  me)  little  ones  be  mentioned  without 
 little  Children,  k  is  to  mean  tx*gefis  or  further  explication 
 of  the  word,  Children,  that  they  were  little  ones,  and  fmall 
 one?,  (though  fuch  as  could  come  to  Chrift  upon  his  calling 
 cft'icm  ,  which  mak-'th  no  difference  in  point  of  the  one  or  the 
 orhersjbe'eevingin  him.)     Laftly,  when  Chrift  faith,  Who  fo 
 pa'l  receive;  cne  fuch little  Child  in  my  naym^receiveth  me ;  But  who 
 fojbull  offend  one  of  thefe  little  ones,  &c.     The  very  Antithefis  or 
 oppofition  fheweth,  that  he  fp;aketh  not  of  divers  forts  of  little 
 Children,  but  one  and  the  fame.    And  fo  forewarnetb,  in  this 
 i&h  Chapcer,his  Difciples,  that  they  mould  not  bef,  as  hefore- 
 favv  they  would  br,  in  the  19th.  Chapter,  offenfive  unto  fuch  lit- 
 tle Children,  who  were  fo  notwithstanding.    But  :»f  this  be  not 
 a  Text  evident  enough  for  their  Faith  (as  I  will  not  be  com 
 tentious,  but  lubj.cl:  my  Spirit  to  the  Spirit  of  the  Prophets,) 
 Jet  another  witnefle  fp:ak,  Acts  18,  81     Crifpus  beleeved  on  the 
 Lord  with  all  his  houfe.  If  there  was  any  Infant  there  or  young- 
 Jim*  (as  moft  likely)  it  iB  faid  to  bcleevc.  Yet  our  Saviour  Chrifts 
 Hnglingout  of  Children,  to  be  f  samples  of  Humility  and  Inno- 
 cency,  hi-  sccfpting  of  favor  (Hewed  to  them  as  done  to  himfclfj 
 hit  prohibiting  any  orF.nce  t©  be  done  tothcm5aIl  in  this  18  th.  of 
 ■S  line  Matthew*  together  wich  his  checking  and  rebuking  of  his 
 £)  fc;p'(;?,for  forbidding  them  to  be  brought  to  him,  or  to  come 
 to  h'frr'j*?;  taking  the**  tip  in  hi;  At&esJ'ay&ig  his  hands  pftn\hemi 
 fir>d  U<ffv-;g  them,     D  >  not  all  thefe  (fceW  a  great  deal  o\  Com- 
 ceiKy  thst  Chriii  Inn,  and  took  in  iherrij  snd  thsr  ihefe  lit- 
 tle Children  pk'akd  him  very   v  til  j  acd  therefore  kire-werc 
 
 not 
 
of  the  Faith  of  Infants.  t  ~ 
 
 not  unbeleeversjFor  without  faith  it  is  impoffible  tepleafe  God.  Heb. 
 i  £.6.Beiidesthat  he  pronounccth  that  of  fuch  alfof  little  Infants 
 in  age  and  ftaturej  is  the  Kingdom  of  God  :  but  the  Kingdom  of 
 God  is  not  of  unbelccvers.  Sure  fomc  of  thefe  little  Children, 
 nay  more*  fomc  of  our  little  Infants,  dying  before  they  arc 
 baptifed ,  are  faved,  and  received  of  God  into  his  Kingdom, 
 whither  no  unbeleever,  nor  unclean,  can  come  or  enter. 
 
 Laftly,  I  read  of  two  Examples,  one  in  the  old  Teftament  of 
 Jeremy  1.5.  Of  whom  the  Lord  faith,  Before  thou  camefi  out  of 
 the  VVowbylfanctificd  theet  and  I  ordained  thee  a  prophet. 
 
 Another  in  the  new,  of  John  the  Baftift,  who  being  bat  a 
 Bibe  in  the  Womb  of  Elizabeth,  leaped  for  joy  of  the  approach 
 of  Ghrift  then  aUb  in  the  Womb  of  the  Virgin  (which  joy  there- 
 of, was  an  aft  of  the  Spirit  in  hi m)  Add  hereto,  Jacobs  hold- 
 ing of  Efau  by  the  heel,  which  the  Prophet  Hof  12.3.  interprc* 
 teth  to  be  a  kind  of  ftriving  with  him  for  the  Grace  and  Bleffing. 
 We  cannot  think  thefc  in  the  Womb,  were  in  Chrift  and  fo 
 fanftificd  one  way,  and  when  they  came  to  years  of  underfhnd-  * 
 ing  by  another  way.  If  Children  of  Belcevcrs  may  thus  have 
 the  Spirit  of  Grace  and  Faith,  and  that  before  the  Sea!  of  the 
 Covenant,thcn  they  arc  not  unbeleevers,  but  belecvers :  Howfo- 
 evcr  there  arc  iome  things  extraordinary  in  thefe  two  examples, 
 yet  I  have  (hewed,  that  the  Spirit  of  God  is  an  internal  ordina- 
 ry Agent  and  means  in  the  Church  of  God  ,  and  as  to  the  In- 
 fantile nature  and  condition ,  (  which  from  the  two  former 
 examples  appears-  to  be  capable  of  it)  doth  where  it  pleafeth 
 infufe  Faith  and  other  Graces,  as  before,  Humility,  MeckncfTe, 
 Innoccncy,  Patience,  ( whereof  little  Children  were  alio  fet 
 for  examples  by  our  Saviour  Chrift  )  I  do  not  fay  that  any  In- 
 fants now  have  the  Spirit  and  Graces  of  the  fame  ,  in  fo  ample 
 and  largeameafurc,  as  thofc  above  named,  as  who  wcrefan- 
 ctified  and  confecratcd  in  a  more  fpeciall  degree,  for  a  more  fpe- 
 ciall  work :  nor  do  I  fay  that  all  Infants,  now  under  Covenant, 
 have  the  Spirit,  and  this  Grace  of  Faith,  and  othcr,but  that  they 
 who  arc  the  Eleft  of  God,and  ordained  to  eternal  life  (of  which 
 there  arc  many)  have  Faith  and  the  Spirit,  fo  far  forth,  as  is  fiif* 
 fieient  for  their  Salvation,  Acts  1 3. 48, 
 
 But  I  will  fall  upon  this  pr>ynt  more  clofcly ;  and  if  fas  I  have 
 in  part  already,  out  of  the  Tows  alltged)  lean  evince  this,  of 
 
 Ccc  Infams 
 
!  3  of  the  Faith  of  Infants, 
 
 Infantg'Faith  (I  mcan,and  fo  muft  you,  of  Infants  in  fpcciality, 
 or  in  kind  fomcofthcm,  fuchashc    purpofcthto  favc,  and 
 not  oflnfants  individually,and  in  particular  every  oncj  Infant* 
 Biptifm  muft  needs  be  alfo  evinced.     As  Paul  faith  to  Agrippay 
 about  the  RefurreiYion  of  the  dead  ,  fo  may  I  to  you.    Why 
 fhould  it  be  thought  a  thing  Incredulous  with  you  ,  that  God 
 fhouldgive  Faith  Unto  Chriftian  Infants  >  They  have  knowledge 
 and  other  Faculties  of  the  Mind,  and  the  Soul ,  and  why  may 
 not  they  have  fupcmaturalGracc,and  fofomc  feeds  of  the  habit 
 of  Faithj  according  to  their  modcll  and  meafurc,  for  the  appre- 
 hending of  Chrift,  and  fo  Faith  it  fcK  hi  i  kind,  and  in  a  like 
 k'mdjUnto  that  is  in  grown  perfons*  (Faith  wherefoever ,  is  alike* 
 and  but  one  in  kind,  the  which  how  (mall  foevcr,  fufficeih  to 
 Salvation.  )     What ,  doth  the   weakncfTc   of  the  Organ  of 
 Body  or  Soul,  make  it  impoflible  for  God  to  work  fupcrnatural- 
 ly  even  in  the  little  Children  ,  at  leaft  fo  much  illumination  of 
 the  Mind,  (more  than  is  ordinary  for  that  age)  as  may  befit  to 
 ■     receive  the  Grace  of  Chrift  \  I  (hall  tell  you  more  Sir,  than  1  bc- 
 leeve  you  know,  and  I  know  you  will  belcevc.     Such  Infants 
 whom  deccafing,  God  taketh  up  into  heaven,  (for  of fuch  alfo 
 is  the  Kingdom  of  Heaven,  as  Chrift  faidj)  he  filleth  in  a  mo* 
 ment,  and  at   an   inftant,   with  an  inundation  of  knowledge 
 and  under  (landing    of  Chrift  ( for  they  come   to  fight  and 
 vifioa  of    him  )    more  than   you  and  I  have,   nay    more 
 than  all  the  Prophets  and  Apoftlcs  had  ,  whilcft  they  lived  upon 
 earth.     And  now  cannot  the  fame  God   immediatly  before, 
 fprinkle  tHeir  Souls  with  one  jot  of  the  knowledge  of  Chrift,  or 
 one  grain  of  Faith  (  though  but  as  Muftard-feed)and  make  them 
 to  touch  Chrift,though  but  with  the  T«p,or  Fingers  end  of  that 
 hand  ofthe  foul,  which  is  Faub,  whom  they  fhiil  immediately 
 have  the  full  fruition  of,  like  as  many  as  touched  the  Hem  of  hii 
 Garm:nt»  were  made  pjrfe&Iy  whole  1  But  I  remember  me,  you 
 muft  have  plain  di reft  Scriptures  for  this  point,  one  you  have 
 had ;  and  To  you  (hjll  have  more  Set  ipturci,out  of  which,  it  may 
 be  plainly,  and  direftly  evinced  ,  Infants  Faith  and  Salvation  by 
 It,  which  is  all  one. 
 
 Doth  not  David  fay  and  teftiflr,  Pfal.  8.  2.  cut  of  the  mouths  of 
 Habes  and  Sucklings  ,  ha\\  thou  ordained,  or  founded  (lrengtb9  or 
 perfected  praife  1  and  doth  be  not,  Pfal.ifi.  12.  call  upon  and 
 
 exhon 
 
of  the  Faith  of Infants.  10 
 
 exhort  old  men  and  children ,  topraife  the  name  of  the  Lord  /  the 
 w  kick  you  cannot  expound  of  fpiritual  children  onc!y;(ai  fon  e- 
 timesitmay,  and  fomew here)  for  Mat.  21.  15, 16.  they  arc  re- 
 al, and  bodily  children,  that  cm d  Hofa nna  to  the  Son  of  David, 
 and  fulfilled  Vavidi  Speech  ;  now  if  there  h-d  no  Grace,  Know. 
 ledge,  or  Faith  in  Chrift,  how  could  they  fo  gloritic  and  praife 
 Chrift, and  rejoyce,  and  even Triumph  in  Chrift  ? 
 
 1  ask  again,  arc  any  Infants  in  Chrift  ?  or  ingrafted  into  Chrift? 
 or  the  Children  of  God  ?  iffo  ,  aiyou  cannot  deny  ir>  for  rre 
 arc  all  one  inChriji  Jefus,  whether  bond  or  fret,  wale  or female ,  old 
 or  young,  father  or  Children,  And  God  the  Father  hath  given  to 
 Chrift,Infants  and  Children-,  as  well  as  Parenti  and-Fathcrs :  and 
 to  thofethat  Chrift  hath  received  of  his  Father,  he  gives  cten 
 nal  life. 
 
 But  now  they  are  all  the  Children  of  God,  by  Faith  in  Cbriji  Je- 
 fus; andiftheybeCkrijis,  then  are  they  Abrahams  feed,  and  heirs 
 according  to  the  pomife,  Galar.  3.2^,28  if  any  man  have  not  the 
 Spirit  of  Chrift,  be  is  none  ofhu,  Rom.  8.  9.  and  he  that  is  none 
 of  his>  Chrift  B  ptizrth  not.  But  Chrift  Baptireth,  with  the  in- 
 ward Baptifra  a  fo,  untoRemiifion  of  Sins,rnany  Infants,  Scthefe 
 are  Tome  of  his,  as  who  hath  taken  them  into  Covenant,  to  be. 
 the  God  of  them ,  and  them  to  be  the  Children  of  God.  And 
 furcly  if  Chrift  mould  not  impart  unto  fome  Infants,  Know- 
 ledge, and  Faith,  according  to  their  meafure  Competent  to 
 Salvation,  but  only  to  the  Adult  and  grown  perfons ,  he  might 
 feem  to  be  an  Acceptor  both  of  Agci,  and  perfonages ,  which  he 
 isnot,I>f«t.  10   17  Rom.  2. 11. 
 
 See  John  635.  and  37.  He  that  commeth  to  mejhall  not  hunger, 
 and  he  that  beleevetb  in  wefball  not  thirft,  immediately  Chrift  ad- 
 dcth,  ypbatfoevcr  the  Father  givetb  me,  Jball  come  nnto  me*  or  be- 
 lecve  in  mc  ;  I  ark  y  u  now,  ar  d  Q_sere  you ,  hath  not  the  Fa- 
 ther in  hi*  everlafting  Conn  fid  aod  Bounty  given  to  Chrift,  all 
 his  Eleft  Infants,  and  appointed  them  to  be  Chrifti,  when  Ffa L 
 2. 8.  the  Lord  (aid  unto-  hit%  thou  art  my  Son,  this  day  bavel 
 begotten  thee,  as kjf  me ^  and  I  Jhall give  thee  tbt  Heathen  for  thine 
 Inheritance,  and the  me,moft  parts  of  the  earth  for  thy  poffeflion  /  if 
 fo,  why  then,  they  alfb,  Infants,  being  fome  what  01  that  what- 
 focver  given  unto  Chrift,'  (hall  come,  and  do  come  continually 
 unto  hirn,  or  bclccvcin  him,  whatever  you  Ly,  or  write  to 
 
 Ccc  2  the. 
 
20  °f  the  Faith  of  Infants, 
 
 the  Contrary,  that  they  neither  (hall, or  do  believe. 
 
 Sec  Galat.  3.  22.  the  Scripture  hath  ftmt  up  all  things  under 
 fin,  that  thepromife  by  Faith,  in  Jefus  Chrift,  might  be  given  to  thofe 
 that  believe  ;  you  hear  the  difeafc,  of  fin,  in  Adam  is  fprcad  over 
 all  things ,  that  is  all  msn ,  and  whatfoever  is  of  and  in  man* 
 even  Infants  ;  therefore  the  Remedy  of  Faith  in  Chrift ,  muft  be 
 fpread  over  them  too,  that  this  may  be  as  generall  andlargeas 
 that,  fo  Infant?,  who  arc  faved,  muft  and  do  believe  in  Chrift. 
 
 Sec  17.  John  3.  This  is  life  everlajiing  to  know  thee,  the  onely  true 
 God,  and  him  whom  thou  haft  fentyjefus  Chrift.  Here  is  a  Gene- 
 ral and  univerfal  Rule  given  by  Chrift  himfclf,  the  Author  of 
 "Salvation,  without  any  inkling,  or  tinkling  of  exception,  for 
 evcrlaftinglifetobe  attcined,namely  by  knowing  and  believing 
 (  for  that  is  alfo  included  in-itjas  is  fpecified  and  more  enlarged 
 in  the  I  John  5.  10,  11,12.  He  that  hath  the  Son,  hath  life,  this 
 life  is  in  the  Sr.n ,  and  he  that  believexh  ,  hath  this  wimefs  in  him- 
 felf,  &c.  Now  I  Q  acre  you  again,  Hive  any  of  the  ELtt  Infants, 
 the  Son  of  God  ,  have  they  etcrnall  life  ?  you  cannot  deny  it, 
 and  therefore  you  cannot  deny  them  fomc  fpark  of  Knowledge 
 and  Faith. 
 
 Sec  2  Cor.  5 ,  7.  We  walhjy  Faith,  and  not  by  fght,  and  1  Cor. 
 13.12.  now  we  fee  through  a  glafs  darkfy  %  but  then  face  to  face* 
 whence  it  appcareth ,  there  is  but  one  wav  of  joyning  us  all  to 
 Chrift,  andofur  enjoying  of  Chrift^  wMch  is,  Sight  of  him 
 in  Heaven  ,  or  Faith  in  him  upon  earth  ,  to  which  Sight ,  our 
 Faith  now  is  anfwerabie,  being  of  the  fame  nature  and  quality, 
 onely  difF.  ing  in  the  nvafure  5  for  Futh  is  Nothing  rife  but  a 
 fight  of  him,  John  12.44.  and  4  N  -w  I  Qjztc  you  again,  do 
 nor. you  think,  but  ihc  (ame  way  which  icrvc  h  for  all  the  reft  of 
 Gods  E!cc>  .doth  fa  ve  for  Children  alto,to  joyn  'hem  to  Chi  HI? 
 and  that  there  isbuf  one  life  begun  here,  which  is  pcrc&cd  in 
 heaven,  according  to  that,  He  that  believetk  in  we  hath  eternal 
 life,  John  6.  47  Then  ilfb  iriilR  Infants  have  foaie  light  of  :he 
 mind,  to  fee  an  i  behold  Chrift  now  here,  as  in  a  looking  glafs, 
 fo  hereafter  face  ffci  f-ce. 
 
 See  Rom.  4..  6.  To  all  Abrahams  fced  thepromife  is  firm  by 
 Faith,  and  h  s  Title  is,  rh-  Fader  of  ihcFaith'tfl*  the  Scripture 
 maketh  him  the  Father  of  us  all,  and -11  rh^  Children  of  rhc 
 prwmife.  0^0  The  whole  number  ofGodsEleft  (for  of  that 
 
 Primary 
 
of  the  Faith  of  Infants,  2 1 
 
 Primary  caufc  ot  oar  Salvation,  Gods  holy  Ek&ion,  Saint  Faul 
 there  difputcth,  Rom  p,  8.  which  is  obfervable  againft  the  Ana- 
 baptifts,  who  impute  the  Sdvation  of  Infants  folcly  to  Gods 
 Election,  which  is  acknowledged  of  us  to  be  the  Primary  catifcj 
 whereas  in  that  very  place,  he  mentioneth  a  fecondary  caufc  of 
 their  Salvation,  thaj  they  are  the  Children  of  the  promifc,  and 
 lb  reckoned  in  Abrahams  Teed,  becaufc  of  that  Intcrcft  they  have 
 in  tfcut  blcffrd  Seed,  in  whom  Abrabamtand  all  his  pofterity  are 
 parrakcr*of  the  holy  inheritance.) 
 
 Now  1  Quaere  you  again  here,  do  you,  or  dare  you  exclude 
 Infants  from  being  Abrahams  Secd,you  muft  then  alfo  bar  them 
 from  having  intereft  and  part  in  Chrift  j  if  not,  why  do  you,  or 
 dare  you  to  deny  them  Fairh  >  freing  that  in  the  fame  manner  as 
 Abraham  obtained  the  Blefliig  (  winch  was  by  Faith)  fo  muft  all 
 Nations  of  the  world,Jcws  &G:ntiles,and  every  particular  per- 
 fon,  all  and  as  many  as  lay  under  the  curf:  before,  even  Infants 
 therefore,  obtain  the  Bhffing  by  Faith,  according  as  it  is,  Gal  3, 
 8.13,14. 
 
 What  ftnuld  I  run  on  thus?  your Tetf  will  prove  as  much  for  me 
 anon,and  againftyour  fclf,for  in  your  confutation  or  rather  con* 
 lidcration  following  upon  ,/fia  2.  39  there  you  fay,  That  no- 
 thing but  Faith  anfwereth  the  promitc  ;  and  I  (hill  tell  you  that 
 Faith  anfwereth  it,  as  the  condition  :  If  then  there  be  no  otheF 
 way  or  means  for  Infants  to  come  by  Righreoufnifs,  or  Salvati- 
 on, but  by  Faith  or  believing  ,  (  the  condition  of  the  Covenant 
 of  Grace,  and  the  Gofpel,  as  works  and  doing  wa^ofthe  Co- 
 venant of  Nature  and  th'  Law;)/o«  muft  either  grant  fome  In- 
 fants to  believe  and  hav;  Faith,or  elk  leave  them  d.-ftitutcof  the 
 ordinary  way  and  means,  or.  (hew  from  Scripture  (omc  other,o,f 
 their  Righteoufnefs  and  Solvation.  Yea  it  Infants  be  faved  with- 
 out Faith,  they  muft  then  be  faved  without  Chrift  :  for  as  shcrc 
 is  none  other  name  or  pcrfon  under  Heaven  given  arr  Ojgft  o  ca,_ 
 whereby  we  muft  be  laved,  than  the  Lord  ]cfu«,  AH..  4.12.  So 
 there  is  none  other  means  or  grace  under  Heaven,  given  amongft 
 men,  whereby  we  may  apprehend  the  Lord  Jefus,  five  Faith, 
 M*tth.$.i6.  zndHeb.  11.4.  Rimeniber  your  own  word?,  no- 
 thing but  Faith  anfwereth  the  Promife:  If  Infants  have  no  F«;hh 
 to  anfwer  the  promife,  nor  works  to  anfwer  the  precept ,  how 
 fiial  they  do  for  the  anfwer  of  a  good  confciencc  towards  God,oc 
 
 Ccc  3.  a 
 
2  2  Infants  Faith  not  dijcernd  no  bar  to  Baptifm 
 
 a  faving  B.'pti  f  m,i  Vet.  3.21?  Of  what  frwl|  they  do  vv  hen  God 
 rifstbup?  and  when  be  vifireth,  what  fhall  they  anfwer  him> 
 Job  3  1 .  14,  If  ht  will  contend  with  thcm,they  cannot  anfwer  him 
 one  of  a  thoufand,,  Job.  p.  3  unlcfs  inChriftby  Fafth  they  be, 
 and  then  all  is  anfwcFcd.  .  I  could  wifhfornc  ethers  of  a  mo;  c 
 "vigorous  body  and  brain,  would  profecnte  thefe  and  many  o- 
 thcr  Scriptures  to  the  proof  of  Faith  in  Infants,  Eleft  and  faved, 
 the  which  (  as  I  take  it)would  beft  flop  the  mouthes  of  the  gain* 
 fayers  of  Infant* Baptifm  j  who  now,  not  fathned  with  their  be- 
 ing in  Covenane  with  God  alfo,  or  hii  giving  of  fptritual  grace 
 to  them,  never  leave  calling  for  Faith,  Faith  in  infants  ;fo  would 
 it  fct  opener  and  wider,  the  way  of  Infants  to  their  Baptifm^vcn 
 in  the  opinion  of  the  adverfarics  thereof. 
 
 Ifyou  queft  ion  how  fuch  could  believe  in  Chrift  }  Chrift  who 
 tells  you  fo,  gave  them  to  do  fo ,  and  fo  may  give  to  others. 
 Is  thine  eye  cvill ,  becaufc  he  is  good  ?  may  he  not  do  with  his 
 own  as  him  pleafcth  ?  Take  that  thine  is  and  go  thy  way ,  it 
 may  be  he  will  give  unto  his  Icaft,  even  as  to  thee.  Though 
 Infants  want  the  outward  Means  of  Faith)  which  they  are  not  ca> 
 pable  of,  as  the  Hearing  of  the  Word,  by  which  Faith  ordinari- 
 ly is  gotten,  yet  there  are  other  betides;  what,  you  will  fay, 
 extraordinary  >  and  fo,  you  will  fly  now  your  (elf  to  txiraordi- 
 narics,  who  have  taxed  us  of  excraordinaries  >  no  fuch  matter } 
 for  beftdes  the  ordinary  outward  Means  of  Faith  in  the  Church, 
 which  an  Infant  wanteth  ,  and  is  not  capable  of,  there  are  ordi. 
 nary  inward  Means  of  the  fame  Faith,  which  it  may  find,  and  of 
 which  it  is  capable,  namely  Chrift,  the  Author  of  Faith,  and  the 
 Spirit  of  Faith ,  both  thefe  are  internal  but  ordinary  Means  of 
 Faith  in  the  Church,  and  avaylable,  when  the  outward  arc  wan* 
 ting,  and  the  outward  una vayleable,  where  thofe  inward  arc 
 wanting.  But  you  can  difcern  no  fuch  matter  of  Faith  in  Infants, 
 thefe  fhew  no  fuch  thing  as  Faith,  what  then  1  what  evidence  or 
 cxpreflion  do  you  fee,  or  they  (new  of  a  reafonablc  foul  in  them? 
 by  this  reafonyou  may  conclude  them,  unrcafonsble,  as  well  as 
 unbelievers  :  Even  Childrrns  fouls  are  equal,  and  like  as  yours 
 and  mine  are  in  the  eflcntiils,  which  are  as  large  and  ample  to 
 all  intents  and  purpofes  (  though  pent  up  for  want  of  room)  as 
 our  fouls  arc,  and  arc  capable  ©f  Grace.  They  are  Rational 
 Creatures,  Scminally ,  and  in  the  inward  Principle  of  human 
 
 Nature, 
 
In f  Ants  Faith  not  difctrrid  m  bar  to  Baptifen.  2  3 
 
 Nature,  which  is  a  reafonable  Nature,  though  through  deleft  of 
 age,  they  are  not  Rational,  Productively  ,  and  in  the  fruits,  or 
 external  proceedings,  or  operations  of  rcafon;  and  €0  they  may 
 be  Believers,  as  to  the  Root  and  Fountain  of  Faith,  the  Spirit  of 
 God,  in  the  firft  aft  *  though  they  may  want  the  fecond  aft 
 thereof,  which  is  the  incrcafc  of  it  in  thcmfclves ,  and  the  deri- 
 ving the  knowledge  of  it  to  others. 
 
 So  then  Infants  in  the  Church,  may  have  Faith,and  all  the  E« 
 left  of  them  have  (  for  it  is  called  the  Faith  of  Gods  Eleft,  Jit. 
 1.  1.)  and  you  as  you  cannot  defcry  it  in  them,  foyou  cannot 
 decry  it.  Therefore  by  your  own  Tenet  and  Rule,thcy  going  for 
 Believers  and  Eleft ,  may  be  Baptized  ;  yea,  all  ought  to  go  foy 
 ow of  a  charitable  perfwafion,  and  opinion  that  ought  to  be  in 
 us  and  you,  (howfoevcr  it  goeth  with  them,  as  to  the  Truth  and 
 Reality)  and  therefore  all  mould  be  Baptized  ;  for  by  the  fame 
 reafbn  you  Baptize  any,  of  thofe you  call  Believer?,  we  Baptize 
 all  Infants  of  Beitevtn ;  and  unlcfe  it  were  fo,  none  at  all  were  to 
 be  Baptiztd  :  Thofe  that  comcto  you,  one  by  one,  in  a  profcf* 
 fion  of  Faith,  you  have  but  a  good  and  charitable  opinion  of  his 
 Faith  and  Eleftionj  you  can  have  no  fure  and  certain  knowledge 
 of  the  fame  5  (  For  thi*  and  that  Perfon ,  may  be  an  Hypocrite 
 and  Reprobate)  yet  you  Baptiz:  him  and  him.  Now  therefore, 
 may  not  we  do  the  like  ?  there  comes  prefented  to  us,  this  and 
 that  Child,  one  and  another,  in  the  evidence  of  Gods  Cove- 
 nant engraven  (as  it  were)  upon  them  by  their  birth  of  Parents 
 in  Covenant ;  we  have  alfo  a  charitable  perf.vafion  of  their 
 Faith  and  Eteftion,  andean  have  no  more,  (tor  there  ar\?  alfo  In- 
 fants born  in  the  Church  that  are  Reprobates)  and  fo  we  B  ip<  izc 
 them  :  But  if  oncly  the  true  Bcleevers  and  E!cft  were  to  be  B  ip* 
 tized,  then  you  and  we  mufthavc  a  certain  knowledge  ofeveiy 
 Infants  and  every  mans  Faith  and  Ekftion,as  the  ground  of  our 
 and  your  Bi  prizing  them  ;  the  which  beeaufc  neither  we,  nor 
 you,  can  have  in  any  ordinary  way,  neither  of  us  by  this  Rule 
 muft  Baptize  any  at  all  5  You  hope  the  beft  of  all,  and  fo  do  we; 
 your  old  Limitation  may  do  well  here,  fofaras  man  can  judge 
 (which  in  this  cafe  is  jutt  nothing^)  and  that's  all  can  be  faid  on 
 both  lides  j  but  ftill,  I  muft  prompt  you, that  it  is  not  knowledge 
 of  the  Infants,  being  in  Elcftion,  and  the  figns  of  it,  or  btiig  in 
 the  Faith,  and  the  profeffion  of  it,but  the  bein£  ia  tht  Co\oanc 
 
 and 
 
^4  Infants  Faith  not  difcernd  no  bar  to  Baftifm. 
 
 and  a  relation  to  it,  that  is  and  ought  to  be  the  ground  ot  Bap- 
 tifm,  in  the  Church  of  God  ;  nowbecaufc  we  find  and  k>  to  wall 
 Infants  born  ofChriftian  Parents,  within  this  Covenant  Rclati. 
 on  C  &  know  not  which  of  them  is  Elc&  or  not,  forH  we  knew 
 who  were  Reprobates ,  we  neither  would  nor  ought  to  Baptize 
 them, J  we  do  therefore  Baptize  all  of  them,  left  otherwifc  we 
 {hould,  and  might  deny  the  Seal  of  the  Covenant  to  lome  of 
 the  Eleft  Children  of  God. 
 
 Me  thinks  you,  who  afTumc  (o  much  of  [the  Spirit  to  your 
 fdves,  (Take  heed,  you  do  not  rrefume  too  much  of  your  fclves 
 therein")  there  be  they  who  feparate  thcmfelves ,  having  not  the 
 Spirit,  J ude  1 9.)  {hould  not  be  Co  Covetous  or  Envious ,  (and 
 it  may  be,  refiftous,  and  then,  it  is,bIafphcmousJas  to  deny  fomc 
 degrees  of  the  Spirit  and  the  graces  thereof  to  Infants,  when  as 
 the  Spirit  blowcth  where  it  lifteth,  and  thou  canft  not  tell  whi- 
 ther ic  goeth ;  when  as  alfo  the  Dovcilikc  Spirit  of  God,  hath  a 
 neer  compliance  with,  and  a  great  complacency  in  Child- like 
 mceknefs,  milc'nefs,  humility,  .patience  (of  which  graces  he  is 
 pleafedto  ftilchimfelf  the  Spirit,)  more,  than  with  your  man- 
 ly,or  rather  unmanly  pride,  envy,  uncharitablenefs,  roughnefs, 
 and  pcefumption ,  whereout  it  is ,  that  you  Co  defpife  and  offend 
 the  little  ones, 'Withholding  them  from  their  due  of  Baptifm,  & 
 rail  and  revilcthc  Churches  of  God  ,  and  the  Miniftcrs  of  Jcfus 
 Cht  i(h  Thcl'c  thing*  (I  tell  you)  grieve  the  good ,  and  mild 
 Spirit  of  God,  and  fend  it  away  lad  from  fuch  hearts,  and  at 
 laft  >if  prefevered  in,wi!I  quench  its  holy  fervour?. 
 
 And  I  wonder  very  much,  that  any  people  (hould  run  after 
 you,  as  they  do,  who  leave  their  Infants  and  Children  under  no 
 better  a  condition  or  denomination  than  of  Infidels  and  unbe- 
 lievers :  for  foyou  tell  them,  that  their  condition  by  nature,  and 
 their  feed,  is  the  fame  which  Pagan- Gentiles,  and  till  they 
 know  God  and  believe  in  him,  open  and  profeffed  enemies  of 
 God  5  whereas  upon  their  and  our  nature,  that  if,  natural  Gene- 
 ration or  Procreation  of  Seed,  there  is  the  Covenant  of  Grace 
 cftablifhed,  and  fetup,  which  you  fee  at  large,  Ephef.  2.  3.  and 
 4,  ckc.  Th2t  wc  were  by  Njture  the  Children  of  wrath  as  well 
 asothcrr,  when  out  of  Covenant,  You  prefeft  much  Scrip- 
 ture, Learn  to  fpeak  in  that  He  ly  Language,  and  to  cal  Chil- 
 dren of  Chriftians,  Chriftians  by  Nature,  and  not  finders  of  the 
 
 Gentiles 
 
Divers  forts  ofchriflians*  25 
 
 Grntilesor  P^gan?;  for  (o$*inti>anl  fpeakttb,  Gal.  2. 15.  Wc 
 who  arc  Jews  by  N  iture,  and  not  finrici  ?  of  the  Gentiles  :  (How 
 Jewc?  by  Nuiin?)b;rcaufe  they  were  the  Children  of  the  Pro- 
 phet* and  of  the  Covtn-Jnf  ,  horn  under  it,  AU.\  25.  So  arc 
 oin  Children,  Chriftians  by  Nature  ( how  not  tinners  of  the 
 Gcnti!<s>J  because  born  Jewe*  had  not  their  (ins  imputed  to 
 them,  (though  born  in  original  fin,  as  the  Grntiler,)  the  Cove- 
 nant being  a  remedy  appointed  againll  it>  and  a"  means  to  bring 
 th.  m  into  Gods  favour  again  j  and  fo  are  our  Children,  not  fin- 
 ner*  of  the  Gentiles. 
 
 You  that  are  Parents,  and  are  farefull  encugh  to  keep  fure 
 your  inheritance?,  and  joynturesof  earthly  thing*  to  you  and 
 your  Children,  fuffer  not  your  Children  to  be  wrangled  out  of 
 their  birth- right,  and  joy  nt  inheritance  they  have  with  your 
 felvcs  in  the  Covenant  of  Grace,  under  the  name  and  notion  of 
 unbelievers ,  when  as  the  Scriptures  never  calleth  them  Co ,  but 
 a  holy  Seed ;  and  God  hath  made  you,  and  you  Children  joynt- 
 partakers  of  the  Covenant  and  the  Seals  thereof. 
 
 I  have  been  the  longer  in  this,  for  that  I  would  lay  therein 
 fome  ground  -work,  for  fomething  to  follow.  I  will  be  very 
 fhort  in  your  next  Quaere. 
 
 Se&ion  IL  Of  Baptifm  mahjng  Chrijiians^ 
 and  how. 
 
 YOu  a? k  whether  Baptifm  makfth  a  man  or  woman  a  Chriflian 
 without  Faith,  [and  following  ofChriji  in  all  his  Commands 
 and  Steps,  left  upon  Record  for  our  imitation  ? 
 
 This  is  a  fhort  Quaere,  and  therefore  fhall  be  foon  anfwered,  as 
 not  feeing  to  what  purpofe  it  is  for  you  or  againft  roe,  I  fhall 
 therefore  briffly  anfwer  fomething  to  it  out  of, Row,  1.28. "and 
 29.  diftinguifhing  cf  the  forts  of  Chriftians,  and  the  parts  of 
 Baptifm,  as  he  doth  of  the  forts  of  Jews,  and  parts  ofCircumci- 
 Uon.     As  Circumcifion  which  was  outward  in  the  flefh  made 
 
 D  d  d  (though 
 
26  ,  Divers  forts  of  Chriftians. 
 
 Q  hough  I  do  not  here  approve  of  this  your  word  j  and  therefore 
 1  will  ufe  another)  (hcweolor  declared  the  Jew  outwardly,  or 
 theoutwaid  J-:w-s  fo  Baptifm  which  is  outward  in  theflcfti, 
 fh.-weth  o<  dccUreth  rhs  Chriftian  outwardly,  or  the  outward 
 Chriftian  ;  Aad  both  may  be,  without  F<iith  and  following  of"  ■ 
 Chrlft  in  all  his  Commands,  8cc.  as  in  Efau  5  and  Simon  Magus9 
 the  one  Circumcifed,the  o  her  Baptlzd. 
 
 Again,  As  Circumcifion  which  is  of  the  heart,  in  the  Spirit, 
 not  in  the  Letter,  made  (for  here  your  word  may  go)  a  Jew  in« 
 wardly,  or  the  inward  Jew  5  So  Baptifm  which  is  of  the  heart, 
 in  the  Spirit,  not  in  the  water  onely,makcth  a.  Chriftian  inward- 
 ly, or  the  inward  Chriftian;neithcr  ofthefc  can  be  without  Faith 
 which  purifietb  the  heart,  or  the  fruitsoi  Faith  in  following  o{ 
 Chrift,  & :.     Now  as  the  Apoftle  faith  further,  He  is  not  a  Jew, 
 aijd  that  is  not  Circumcifion  ,  fo  may  I,  He  is  not  a  Chriftian, 
 and  that  is  not  Baptifm,  namely  approved  of  God  ,  and  avayla- 
 ble  to  Salvation,  which  are  outward   onely  and  literal  5  and 
 therefore  every  true  Jew  or  Chriftian,  muft  indevour  after  Faith 
 and  Following  Chrift  (  to  fpeak  as  you  do)  and  to  find,  and  get 
 the  inward  and  fpiritual  fubftance  and  nature  of  thefe  Sacra* 
 ments,  which  is,  to  worfhipGod  in  Spiriti  to  believe  and  rc- 
 joyce  in  Chrift  Jefus,having  no  confidence  in  the  flefh,  Phil.  3.3. 
 to  put  ofFthe  finfull  body  of  the  flefh,  Col.  2.  n.  Thatwemay 
 drawneer  with  a  true  heart  in  full  aflurance  ofFaith,having  ouc 
 hearts  fprlnckled  from  an  evill  Confcicnce,and  our  bodies  warn- 
 ed in  pure  watcrsHf£.   10  22.  and  may  have  the  waffling  of 
 Regeneration,  and  the  Sprinkling  of  the  Biobd  of  our  Lord  }c» 
 fus  within  us,  as  tit.  3.  5.  and  1  (Ptt,  i,  2. 
 
 Again,  There  are  Made  Chriftians,  and  there  arc  Born  Chti- 
 ftians,  or  a  Profelytical  or  Parental  Chriftianiry..  As  forfui.h 
 who  a  e  of  the  Pagan  and  Heathen  world  by  Nature,  They  can 
 no  otherwife  be  made  Chriftians,  or  Member*  of  the  Church, 
 but  by  a  lawful  Baptifm ,  upon  their  acceftion  unto  the  Church 
 and  cxprcflion  of  their  Faith  ,  fothcPiofelytcs  of  old  were  and 
 did  :  whom  Baptifm  made  Chriftians  and  outward  members  of 
 th:  vifible  Church  upon  their  Confcftion  of  Faith,  like  as  their 
 Faithjiitrue,  made  them  Saints  and  inward  members  oftheln- 
 vifiblc  Church.  But  for  them  Infants,  whoare  in  the  Church 
 and  within  the  Covenant,  dcfccndcd  of  Parents  and  in  Cove- 
 nant 3 
 
To  which fort  Explicate  Faith  vecejfay. 
 
 nantjtbefe  arc  Bom  Chriftians  and  Church- members  vifible. 
 I  rn:an  not  as  born  of  Chriftian  Parents,  but  as  born  in  and  un- 
 d:r  the  Chriitian  Covenant  5  To  thac  their  Biptifm  doth  not  (o 
 much  m*kc  them  to  be  Chriftians>  but  only  mew  and  declare 
 t  hern  to  be  fucb(  as  I  f aidjand  teal  them  as  Covenanters.     And 
 howfoever  a  Politic  txprcilion  of  Faith  expiicitely  be  neceffa- 
 ry  unto  a  Heathen  Born>for  hia  Admiflion  unto  his  Chriftianky 
 or  Church-memberfaip  5   y  ct  it  is  not  Co  unto  a  Chriftian  Born* 
 for  their  Chriftanity,  or  Church-rmmberflhip  ,  is  their  Birth» 
 Privilege  ;  and  Bap  ifm  is  but  their  Inftalment  or  inrolmcntjand 
 is  but  as  the  Inauguration  or  un&ion  unto  a  Prince  Born. 
 
 Faith  I  confefs,  and  I  mean'faving  and  juftifying  Faith  (and 
 fo  muft  you,  Teeing  you  joyn  thereto,  the  following  offchrift  in 
 all  his  Commands  and  Steps  left  upon  Record  for  our  Imitati- 
 on) is  abfolutcly  requifitc  unto  Born  Chriftian?,  as  a  Conditi- 
 on to  their  partaking  and  enjoyment  of  the  B;m(its  and  Fruit? 
 of  Baptifm,  but  hot  abfolutely  required,  as  the  condition  to 
 their  comming  and  engaging  to  the  Covenant,  to  the  which 
 they  have  a  good  Title  and 'Right,  without  prefent  aftual 
 Faith  ;  unlefs  you  will  affirm  that  all  the  Jewcs,  who  came  to 
 Circumcifion,  had  the  like,  and  all  the  whole  Congregation  of 
 Ifrael,  man,  woman,  and  child,  who  Veut.  1  ?.  entred  into  Co- 
 venant with  God,  had  a  faying  and  a  juftifying  Faith. 
 
 In  a  word ;  Biptifm  without  Faith  may  declare  a  vifible  Chii- 
 ftian  ,  but  incompleatly  ,  as  without  Faith.  Faith  without 
 Baptifm,  may  make  an  invifiblc  Chriftian  b'ut  incompleatly9  as 
 without  Baptifm  :  Faith  and  Baptifm  together,  both  make  a 
 Chriftian  compleatly,  and  that  both  Vifible  and  Invifible. 
 
 Arc  not  Children  of  the  Heathens  born  Heathens  ?  and  why 
 then  are  not  Children  of  Chriftian?,  born  Chriftians  ?  I  mean, 
 it  is  their  Birthright  to  be  fo  eftcemed;  or  they  are  to  be  cfteemed 
 fuch,  by  their  Birth- right,  to  be  reputed  within  the  Covenant 
 of  Grace,  or  members  of  the  vifible  Church.  Is  the  condi  ion  of 
 a  Chriftians  Child  worfc  now  under  the  Gofpcl ,  than  a  J;wes 
 Child  was  under  the  Law  { the  Children  of  the  Jewcs  were  born 
 Jewes,  and  it  was  their  Birth-.right  to  be  Ifraelites ,  vifible  mem- 
 bers of  theChurchof  Ifrael-,  whereupon  the  Apoftle  caJKth 
 them,  Jews  by  Naeure>Gtf/.  5. 15.  As  before  I  have  faid.  and  Kovr, 
 11.24.    He  calls  the  whole  Nation  of  the  Jew  s,  the  Narural 
 
 Ddd  2  branches 
 
2  8  To  which  fort  cxplicite  faith  necefftry 
 
 branches  of  the  Oirve*tree,  in  that  they  were  the  vifiblc  Church 
 of  God  5  fo  th:  I  Cor.  7.  ThoC:  that  are  born  of  holy  Parents  arc 
 called  holy,  yet  timers  but  in  divers  rcfpe&s \  by  Nature,  and  as 
 generated  of  ihc'r  Parcncs,fo  finncrs,  for  Parents  do  not  generate 
 by  Grace  bit  Ni(Urc;    but  By  Grace,  and  as  received  by  God 
 into  Covenant,  fo  Holy,  for  God  faid,  1  will  be  thy  God,  and  the 
 God  of  thy  Cred,  and  ii  the  root  be  holy ,  then  are  ths  branchc?, 
 no  repugnancy  here  jlike  as  the  Gircumcifcd  generatech  an  In- 
 fant with  a  forc-«kin ;  and  as  wheat  drcff:d  and  clean,  bringeth 
 forh  wheat  with  charTe  upon  it  5  To  a  Chriftian  bringeth  forth 
 one,  that  is  not  a  Chriftian,   who  is  therefore  Baprizcd  that  he 
 maybe  madeCh.iftian,  which  is  when  he  is  Ingrafted  into  the 
 bodyofChrift. 
 
 And  whereas  th:  Apoftle  faith,  Epk.  a.  3.  That  we  were  by 
 
 Nature  the  Children  of  wrath,as  well  as  others  :  it  doth  not  con- 
 
 tradift,  we  may  be  fuch,  and  yet  born  Chriftians  too,  and  Holy 
 
 ioan  cxternall  Covenant,  being  born  of  believing  Parents 5  if 
 
 you  would   but  remember  the  ordinary  diftin&ions  that  are 
 
 given,  they  would  difperfe this  mift  beforeyour  eyes,  and  cleer 
 
 the  matter  to  you  J  will  give  them  you ;  as  thus,as  there  is  a  Jew, 
 
 fo  there  is  a  Chriftian  without  and  in  open  view,  of  the  Church 
 
 and  as  Jew,  fo  a  Chriftian  within  and  in  fearer,  &  before  the  face 
 
 of  God ;  as  none  were  born  Jewcs,  fo  none  arc  born  Chriftians  in 
 
 this  (ccond  and  later  fenfe,  thus  we  muft  be  made  Chriftians, 
 
 neither  could  or  can  we  claim  it  by  Birth- right  :  but  in  the 
 
 firft  fenf-,  which  is  Chat  whereof  the  Afikrtion  is,  we  may ;  even 
 
 all  that  havi  a  vilible  Birth  and  ftanding  under  the  Covenant  of 
 
 Gracc,arcChriftians,and  Holy  in  the  face  of  the  vifiblc  Churchy 
 
 though  (perhaps)  not  fo  in  the  face  of  God,  but  many,  for  all 
 
 this,  may  b:  Children  of  wrath.    Your  mind,  as  your  words, 
 
 runneth  .oncly  upon    the    Internal  part   of    the  Covenant, 
 
 which  arc  inward  faving  graces,  which  belong  only  to  the  Elcft; 
 
 and  becaufe  we  know  nor,  what  thefe  Infants  arc  born  wirh,  we 
 
 fay  not,  that  thus  they  arc  born  Chriftians  ;  where  you  (hould 
 
 take  notice  of  an  external  part  of  the  Covenant,  which  is  a  true 
 
 vifiblc  memberfhip,  and  Birth  Holinefs,  which  known  to  us  and 
 
 appearing  to  all,we  call  them  born  Chriftians  as  who  from  their 
 
 Birth,are  to  be  accounted  and  reputed  vilible  members  and  patti 
 
 of  she  Church. 
 
 For 
 
of  Baptizing  Infants,  29 
 
 For  the  Covenant  of  Grace  is  largely  to  be  underftood  and. 
 Taken  for  the  whole  difpenfation  of  it  in  outward  Ordinances  * 
 and  under  the  Notion  of  its  external  Privileges,  as  well  as  in  in- 
 ward Graces,  and  under  the  notion  of  its  internal  powers.  You 
 moft  an  end,  and  in  this  Quaere  efpecially,  ufe  the  Covenant,  as 
 Hanundid  the  Servants  otVjvidt  fent  to  comfort  Hanun,  and  to 
 honour  hi*  dec«afed  Father,  who  ftuvcdcfFthconc  half  of  their 
 Beirds,  and  cut  ofFcht  half  of  their  Garments. ,  and  Co  f:nt  them 
 away,  2  Saw.  10.  4.  So  do  you,  and  yours >  you  leave  out  in 
 your  writing  and  difcourfes,  the  one  half  of  the  Covenant,  and 
 fltll  reftrain  it  to  the  inward  and  fpiritual  part  thereof,  whereas 
 it  was  fent  whole  and  entire  of  God,  with  an  outward  and  ex- 
 ternal part  alfo,  for  the  further  Honour  and  Comfort  of  the  bc» 
 Jievuig  Parents  and  their  Children. 
 
 But  1  come  to  the  laft  ,  your  fi,  ft  Quaere  of  the  three  about 
 Bjptifm  as  you  propound  them  ;  but  my  laft  of  the  three,  as  1 
 handle  your  matters  ;  and  this  it  is. 
 
 Se&.  III.  Of  Baptising  of  Infant  f. 
 
 \7i7  £far  warrant  you  have  from  the  words  ofChrifi  for  your  Bapth 
 zing  of  Infants  before  they  do  a  dually  believe?  What  warrant? 
 I  thank  you  for  this  word  ,  a  gentle  and  general  word,  I  looked 
 for  no  lefs,  than  what  command  or  precept  have  you,  fuch  a  fe- 
 ver€  and  fpecial  word  ,  as  a  command ,  to  be  demanded  of  me. 
 Did  you  keep  fuch  a  bluftring  in  faren  whole  Quaeres  together, 
 about  the  commands  ind  precepts  of  Chrift  &his  Apoftles,  and 
 thv  ir  (xampl  s,  (  which  I  took  as  your  preparative  and  Preface, 
 unro  this  your  particular  Quaere  of  IntantBaptifmJ  and  doih 
 the  wind  go  down ,  in  this  foft  and  ftill  voyce ,  What  warrant 
 have  you  for  i^Afrx r  all  your  former  Thundrings  out  the  Com- 
 mands of  Gel  agzinft  us,  as  if  we  of  the  Church  of  Englandhad 
 broken  them  all  ,  and  had  pieced  them  up  with  our  Human  In~ 
 ventiom  and  addition*,  as  Infant-  Baptifm  and  the  reft,  is  this 
 your  only  Thunderbolt  you  h.»vc  to  ftrike  us  down  with  ?  what 
 warrant  have  you  for  it,  out  of  the  word  ?  Your  friends  and  ftl- 
 
 Ddd  3  lovvcs* 
 
go  Infants  have  faith  &  inward  grace  for  ought  we  kno^  &c; 
 
 ^owes  will  give  you  no  thanks  for  this  word  (if  it  were  not  they 
 that  save  it  yO  i,  word  and  work  and  all)  who  as  the  Jc  Wes  cry- 
 cd  The  Temple  of  the  Lord,  the  Temple  of  the  Lord,  fo  they 
 eo'up  and  down,  and  cry,  a  Precept;  of  the  word,,  a  Precept  of 
 the  word  for  your  Infant-  B-ptifro  s  and  do  you  come  after  thtm 
 and  behind,  and  fo  fofily  (peak,  for  fear  they  fhould  hear  you,  a 
 Warrant  out  of  the  word,  a  Warrant  out  of  the  word  lor  the 
 
 fame*  -     ,  ,     ,  L     ^  L 
 
 This  made  me  look  back  over  your  other  Qnsercs  about  our 
 Miniftery,  our  maintenance  ;  and  I  find  upon  fuch  Review,  that 
 this  word,  Warrant  >  isufed  and  prefixed  before  them  ali,  and 
 not  a  word  of  a  Precept  or  Command.     I  fee  I  have  been  much 
 miftaken,  who,  when  1  might  have  put  off  you  and  all  your 
 CWrcs,  with  a  Warrant,  according  to  your  demand,  have  put 
 my  fclf  to  fuch  trouble,  as  to  (earch  the  Scriptures,  and  f<nd  you 
 Precepts  and  Commands  out  of  the  fame  for  every  particular. 
 You  are  beholding  tome,  for  I  have  gratified  you  herein,  in 
 giving  you  more  than  you  required,and  in  fpending  more  upon 
 you  than  you  defired,  I  will  not  fay  deferved,     I  hope  you  will 
 m?kc  good  ufe  of  my  Indulgence  herein  ;  and  not  expift  for 
 time  to  come,  that  I  (hall  do  the  like  fiill..    No  ,  you  will  now 
 give  me  Leave  to  take  and  make  my  advantage  of  the  word, 
 which  1  have  loft  hitherto,  and  you  have  gained  hereby. 
 
 For  (  I  take  it)  there  is  a  great  deal  of  diftance  and  difference 
 twixt  a  Warrant  out  of  Gods  word,  and  a  Command  or  Precept 
 out  of  the  fame  ;  Khali  (I  hope)  bring  you  forth  fome  warrants 
 out  of  the  word  for  our  Bapizing  Infants  3  Dut  for  a  Precept  or 
 Command  for  the  fame,  I  am  not  engaged,  no  nor  required  to 
 give  by  this  your  Qjzre*  Warrants  enough,  andthofc  frofn 
 the  word,  I  (hall  fervc  upon  you  ;  for  C'j  >ph  a  Warrant  from 
 a  juftice,  be  a  Precept  Mifiivc  ,  yet  a  Permifilve  will  of  God, 
 which  is  no  Precept  for  it,  may  be  a  Warrant  of  an  A&ion  ;  and 
 fuch  are  and  may  be ,  any  folid  Reafon,  or  good  Confcquencc 
 or  like  example  drawn  therefrom,  which  though  it  will  not  be 
 admitted  for  a  Precept,  may  fervc  for  a  Warrant. 
 
 A.  firft  Warrant,  (hall  be  this  Reafon  ,  which  is  but  a  rcco!- 
 fr&ion  or  r-capitulaiion  of  fomewhat  in  medlatly  faid  before. 
 If  Infants  of  Chi  iftiartt  arc  all  of  them  capable,  and  fome  of  them 
 partakers  of  che  Spirit,  and  Faith,  and  other  inward  Gr?ct>, 
 r  Then 
 
Infants  have  faith  ®-  inward  grace  for  ought  we  know^&c.         3 1 
 
 Then  they  may  and  ought  to  be  Baprized  ;  This  ia  warranted 
 out  ot  the  word  and  thofc  Texts,  Ail,  8,  3d.  *A&.  10.  47.  The 
 one  warranting  Baptifm,  to  a  believer  5  the  other  *>  him,  who 
 hath  received  the  Holy  Ghoft,  whether  young  or  oM,  Infant  or 
 grown  perfon  :  //  Ibou  beheveji  (  f»ith  Philip  )  thou  may  eft  be 
 Baptized}  when  the  Eunuch  aeked,  what  doth  hindermc  ?  fo 
 Faith  it  wai  that  made  him  capab?c,and  removed  the  hindrance, 
 though  upon  his  contellioa  of  his  Faith,  k  being  not  otherwifc 
 difd-r.iablc,  he  having  no  other  right  pleadable ,  he  being  one 
 o  the  Gentiles,  He^was  actually  Biptiz:d.  So  can  any  man 
 forbid  water,  that  thefe  fhould  not  be  Baptiz.d,  who  have  recei» 
 vei the  Ho'y  Ghoftaswc?  and  fo  he  Commanded  them  to  be 
 Baptized. 
 
 That  particular  Hypothetical ,  (if  thou  believeft,  &c.  thou 
 may'ft  be  Baptizd)  may  and  muft  be  refolved  into  this  general 
 Categorical,  whoioevcr  Believeth,  may  be  Baptized ,  Man  or 
 Childj  Young  or  Old;  and  howfocver,  Cornelius  and  the  reft, 
 their  receiving  of  the  Spirit,  was  in  the  extraordinary  gifts  of  the 
 Spirit,  then  manifefting  it  felf  that  way,  yet  any  other  manifc 
 Ration  of  the  Spirit,  any  word  or  aft  of  God  declaring,  that 
 Perfons  do  belong  to  Gods  Covenant,  (  as  fome  or  other  way, 
 the  Spirit  doth  manifeft  itfelf  in  all  that  do  belong  to  Gods 
 Covenant)  is  to  as  and  ought  to  be  to  you ,  a  fufficient  Warrant 
 without  any  danger  of  wiil-wormipto  account  them  fuch,  and 
 therefore  to  Baptize  them,  be  it  this  pouring  out  of  extraordina- 
 ry gifts,ashere  upon  Gomelius  and  others  5  or  the  ConfeiHon  of 
 Faith,  as  in  Philip;  or  Repentance, as  in  thofe  that  came  to  John 
 theB'ptift;  or  be  it  a  promife  to  believing  Parents  and  their 
 Seed,  tobt  their  God,  or  Gods  owning  them  as  Perfons  belong- 
 ing to  die  Church  ,  or  any  other  ordinary  Gifts  and  Graces  of 
 the  Spirit,  or  the  Spirits  fupplying,  their  infirmities  :  in  thefe 
 cafescan  any  man  forbid  water,  thattheis  mould  not  be  Bapti- 
 z-d?  This  Interrogative ,  and  efuaeftiompropounding  Speech, 
 may  and  muft  be  refolved  into  a  NegativetAniwer,  abfolutcly  : 
 No  man  can  forbid  water,  rightly  (  for  that's  done,  that  is 
 rightly  done,  or  done  of  Right)  unlefs  he  will  forbid  that,which 
 God  hath  Commanded  r  and  fome  of  thefe  we  have  abundantly 
 for  the  Infants  of  believing  Parents  ;  where  no  man  can  forbid, 
 there  God  Commands  j  that  they,  who  have  received  ih"  Holy 
 
 Ghoft, 
 
3  2    Infants  ofchrijiian  Par.  m  Covenant  with  Cedi  therfore  Bap* 
 
 GMoltj  ihould  be  B-ipf?z:di  The  rciuk  ailo  out  or  chi»,is  ibis  ge- 
 neral Propofition,  whofoever  (  whether  Infant  or  grown  Per- 
 fon.,  )  hath  received,  the  Holy  Ghoft  ("whether  apparently  or 
 feaedy,ordinarilyor  miraculoi  fl/,  whether  in  figtu  or  Faith) 
 hatha  right  toBaptifrr,  no  man  can  forbid  it ;  and  in  one  of  the 
 particuhis,  Peter  hereCcn  n  andsit.  See,  hew  I  havegrat  fitd 
 yov-,  btyond  a  Warrant,  with  a  little  lefs  than  a  Conmand  tor 
 the  Baptizing  of  lnfants,ii  having  Faith  and  the  Spirit,  is  many, 
 yea,  all  the  Ele&  of  them  have,  whom,  we  notable  to  know 
 one  from  the  other  particularly,  do  therefore  Baptize  all  under 
 the  Covenant  with  God. 
 
 More  briefly  and  iyllogiflically  thus  take  It,  as  I  recollect 
 it. 
 
 AllPcrfons  who  have  received  the  Holy  Spirit,  or  have  Faith, 
 are  Commanded  by  God  in  Scripture  to  be  Baptiz.di  as  appears 
 by  the  two  Texts  here  cited. 
 
 But  fomc  Infants  of  Christians  have  received  the  Holy  Spirit, 
 or  have  Faith  5  as  appears  by  many  Texts  formerly  cited. 
 
 Therefore  fome  Infants  arc  Commanded  by  God  in  Scripture 
 to  be  Baptized. 
 
 A  Second  Warrant,  is  This  Reafon.  Ii  Infants  of  Chriflian 
 Parents,  be  in  the  Holy  Covenant  of  God,  and  have  the  fan  t 
 engraven  upon  them,  and  cftablifhed  with  them,  Then  they  arc 
 to  b;  Baptized,  and  to  receive  Baptifm  as  the  initial  fcal  thereof: 
 This  Reafon  is  warranted,  or  this  warrant  may  be  reafoncd  out 
 of  ihcwoxd,Gen.iy.  f.  &c.  and  Kent,  4.  II.  for  its  there  appa- 
 rent (and  the  light  there  mining  dazzles  all  Antipaedobaptifts, 
 they  cannot  abide  to  look  thereon)  that  as  Abraham  and  his 
 Profelytc?,  grown  men,upon  their  profcfiion  of  their  Faith,  were 
 Circumcifed,  fo  the  feed  or  Children  of  Abraham  and  thofc  Pro- 
 fclytcf,  were  Circumcifed  as  Children  of  Parents  in  Covenant, 
 and  joyned  together  with  them  in  Covenant ;  and  both  thefc  are 
 there  cxprtfly  Commanded  5  and  fo  this  alfo,  that  the  feed  of 
 Abraham-,  and  his  Profclytes  mould  be  Circumcifed,  by  vcrtuc 
 and  reifo.i  of  Gods  Covenant  with  them,  which  was  to  be  fca- 
 Icd  unto  them  by  Circumcifion.  Now  as  the  Being  of  Infants 
 in  Covenant  under  the  Law  ,  made  them  capable  of,  and  gave 
 them  a  due  Right  to  Circumcifion,  the  Initial  feal  of  that  Co- 
 venant under  the  Law  j  Co  the  being  of  Infants  in  Covenant  un- 
 der 
 
Infiinttofchrijlian  Vat,  in  Covenant  with  God  therefore  bap.  33 
 
 cierthc  Gofpe!,  makes  them  capable  of  ,  and  gives  them  a  due  or 
 Right  to  B  iptifm  ,  the  initial  feal  of  the  Covenant  under  the 
 G<  fpxl  h  The  Covenant  being  the  lamr,  for  fubftance,  and  in  re- 
 lation to  the  eternal  wcl. are  of  the  Soul  (as  in  the  ikX'I  (hall 
 (hew:)   which  being  fo  *  if  Anabapufts  palling  by  thisreafbn 
 from  the  Covenant,  will  miitt  liitl  upon  that  mccr  and  folc  Conv 
 mand^ment  of  God ,   1  mult  tell  them,  1  he  Text  faith  not,  Thou 
 (halt  keep  my  Comruind,  but  thou  malt  keep  my  Covenant  >  im* 
 plying,  that  this  Command  of  Circumcifion  had   reference  to 
 the  Covenant,  and  was  part  of  it.     For  here  God  is  to  be  consi- 
 dered, not  in  his  abiblutc  Prerogative  commanding,  but  as  God 
 in refpeftive  mercy  Covenanting  with  his  people,  andallhis 
 Commands,  are  to  be  taken  as  branches  of  his  Covenant,  and  all 
 grounded  upon  his  Free-grace  in  Jefus  Chrift,  therefore  Gen.ij. 
 10.  and  1 3,  God  calls  exprefly  Circumcifion  by  the  name  of  his 
 Covenant,  to  teach    you  and  all  others  that  will  learn ,  that  the 
 Covenant  made  Infants  capable  of  the  Seal,  and  not  Gods  mecr 
 Commandement ,  as  you  and  your  notional,  and  metaphysical 
 Maftcrsdo  abftraft,  who  love  to  play  with  your  own  Fancies 
 and  Imaginations,  whereas  the  Seal  is  nothing  but  the  confirma- 
 tion of  the  Covenant,  and  appointed  and  commanded  fotobe 
 of  God.    But  the  Covenant,  in  order  of  Nature  going  before 
 the  Seal  thereof,  their  being  in  Covenant,  mult  needs  be  the 
 ground  of  Gods  commanding  the  Seal  of  Circumcifion. 
 
 It  is  acknowledged  there  was  a  fpecial  Commandement  for 
 circumcifing  in  the  time  of  Infancy ;  but  do  not  you  blame  God 
 for  his  liich  Command,  by  the  fame  rcafon  you  blajve  us  for  our 
 practice?  Infants  of  Jcwes  were  as  much  in  the  ftate  of  Nature, 
 as  ignorance,  blind nefs,  and  under  the  fame  dsfc&s,  that  infants 
 of  Chriftians  are;  and  why  do  ye  not  charge  the  ivifdom  of  God 
 with  foliy,  for  Commanding  the  Infants  of  Jewes  to  be  circum- 
 cifed  ?  or  excufc  us  who  being  under  the  fame  Covenant,  do 
 Baptize  the  Infants  of  Chriftians,  In  imitation  of  God,  Com- 
 manding Circuit  ifi>n  ,  and  alfo  in  obedience  of  God  and  that 
 Command,  which  was  in  part  alfo  Evangelica*.  For 
 
 That  Co  tri  j  ment  was  for  the  Gi$cu#i<$fing  of  fuch  In- 
 fants in  the?!  \  k'  ^y,whofe  Parents  wf''  -i;o>  (?  dsf  a\  but 
 thereisnofuc'  command  for  \\4  -?•«;.  wfr/.'-i  P»  m  •  r  Sot; 
 fonhefe,  Prokifion  of  Faith  w&6  needful!  Abraham  yea 
 
 Civ,     J  .  -'•---■ 
 
54  Infants  ofC  hrijha.fi  Far.  in  Covenant  with  Cod  therefore  Bap. 
 
 the  Church  oi  ihc  Jews  began)  therefore  had  Faith ,  before  hec 
 took  the  S:al>  bat  no  fuch  thing  wag  afterward  required  oi  A' 
 hrnhams  S:ed,  but  the  contrary  Con  manded,  namely  that  their 
 Seed  (hould  be  circum.ifcd  in  their  Infancy. 
 
 And  fo  1  deny  not,  but  God  Commanded  Circumcifion  ;  but 
 this,  that  by  vertueȣ  Gods  Commandemcnt  onely,  they  were 
 Circumcifed,  I  deny,  for  h  was  alfo  and  chiefly,  becaufe  of  the 
 joregeing  Covenant  in  the  7.  and  8.  v.-rfes,  to  which  thewordt 
 refer,  faying,  Thou  malt  keep  my  Covenant.  Therefore  (what 
 Covenant?  verf.  id.  Circumcifion  ,  is  fo  named  J  He  doth  not 
 barely  C'mnandir,  but  with  an  Inference  or  reference  there- 
 fore, to  (hew  that,  they  being  in  Covenant,  were  therefore  ro 
 have  the  Seal  thereof,  Circumcifion,  which  did  but  put  the  Co. 
 venant  under  Seal,  in  which  Covenant  thofc  Children  were  be- 
 fore by  B'rth,  being  born  of  Parents  with  whom  God  had 
 ftricken  Covenant.  But  I  ftullgonecr  to  nuke  ufe  of  it  anon- 
 for  the  Baptizing  of  our  Children,  like  as  they  and  you  do  ncwy 
 for  the  circu.ncifiiig  of  the  J^wes  Chrildrcn,  Though  fthc 
 Truth  is)  that  was  nothing  bur  God?  word  of  Inftifu  i  .n,  whofc 
 incommunicable  property  it  is  to  appoint  Sacranrmal  SipnSr 
 The  Covenant  then  efpecially  was  the  ground  01  Circumcifin$ 
 the  Sredof  the  Jewes,  and  the  fame  is  the  ground  of  "Baptizing 
 the  Infants  of  Chriftians:  and  fo  Chriftian  Parents  ,  being  in 
 Cov.nant,  their  Infants  are  in  Covenant  with  God,  and  there- 
 fore Baptiz^blc ;  for  Gods  Covenant  written  upon  Children  of 
 Parents  in  Covenant,  n  no  Blank  to  feal  too  ,  but  a  juft  Title 
 (  or  writ,  as '  may  fo  fay)  for  the  Seal,  and  a  very  C o~n minion- 
 given  out  by  the  Holy  Spirit,  for  th?  Baptizing  Infants  of  Chri- 
 ftians  in  their  Infarcy  j  arid  fo  thefe  things  appearing  to  the 
 Churches  of  God,  Thai  Infants  ot  Chriftian?  are  er-rrcd  in  Co- 
 Tenanr-  wiih  God,  They  ought  to  put  the  fame  under  the  S;al 
 of  Biptifm,  a«  the  Infant?  Due,  and  the  Churches  Duty. 
 
 More  bricuy  and  Syllogiftically  thus  take  it,as  I  recolle&'ir. 
 
 All  perfons  within  and  under  the  Covenant  of  Gods  Grace, 
 arc  Commanded  of  God,  to  have  the  Seal  of  Covenant 
 put  upon  them,  which  in  the  Gofpel-adminiftration  there- 
 of is  Biptifm. 
 
 But  all  Infants  of  Chriftian?,  arc  within  the  Covenanf'of 
 
 Godi  grace, 
 
 --^theWorc 
 
As  Inf.  of Jews  circumcifed^fo  Inf&n.ef  Christians  baft,  o  5 
 
 Therefore  all  Infants  of  ChriPtians,  are  Commanded  of  God 
 to  have  the  S  al  of  the  Covenant  pat  upon  them,  which  in 
 the  Gofp:l-Admmiftration  thereof  is  Baptifm 
 The  firit  Proposition  ts  clear    from  Gen.  \j.  and  God  Com. 
 mandir.g  ail  Jews  in  Covenant  to  be  v^ircumcifed  ',  and 
 from Matth.  28   andChrtit  Commanding  ail  Gentiles,  or 
 Nations  in  Covenant  to  be  Biptiz  rf. 
 Tnc  fceond  Proportion,  15  the  very  7'enour  of  ihe  Cove- 
 nant, I  will  be  thy  GoJ,  and  the  God  of  thy  Seed  $  and  fo 
 1  have  reafonedthe  B  ptimaoi  Infants  and  Terms,  into  a 
 Command  of  God,  before  I  intended  it. 
 A  third  Warrant  i*  this  Rcafon  ;  If  the  Infants  of  Jcwifti  Pa- 
 rents, were  capable  of  Circumciiion,  the  initial  Seal  of  the  Co- 
 venant, which  was  Gircumciiion,and  were  Circumcifedjthough 
 theycq,y}d  (he W  no  Right  they  had  unto  if,  but  their  Birth  of 
 Parents  in  Covenant.    Then  alfo  may,  and  muft,  the  Infants  of 
 Chriftian  Parents,  be  Baptized  and  receive  Bipiifm,  the  initial 
 Seal,  though  they  can  ftiew  no  other  Right  to  ir,  but  their  Birth 
 of  Parents  in  Covenant :  This  Warrant  is  Reafoned  out,  or  this 
 Rcafon  is  warranted  out  of,  Heb.  1 3.  0   Jefus  Chrift  the  fame 
 yejlerdjyt  today  and  forever*  Jefus  Chrift  mmiftred  is  the  Cove- 
 nant, which  i$(as  I  faidj  the  fame  for  ever  in  fabftance.and  in  re- 
 lation to  therternal  welfare  of  fouhjThough  the  min  ftrations  of 
 him  be  diff.rent,  of  him  as  to  be  exhibited  and  to  come,  unto 
 the  Jewes,  and  of  him,  as  come  and  exhibited,  untoChriftians; 
 And  though  fome  Ceremonial  and  Circumftantial  matters  be 
 chang-d,  yet  the  fuoftantial,  and  tnat  which  was  purely  a  Co- 
 vcnanrall  or  Sacramental  Part,  abides,  as  being  anevcrlaft- 
 ing  Go'cmnt  made  wirh  Abraham  Seed,   all  true  belcevers: 
 the/  diff  r  not ,  the  Two  Sacraments,  in  any  (ubftantial  thing, 
 or  in  any  Tpi ritual  fffeft  ncccflary  to  falvation,  orinany  ufcto 
 confirm  the  Covenant  of  Grace,  andfurcher  a  man  in  the  way 
 to  Heaven,  and  fo,  as  an  Initial  Seal  of  the  Covenant,  they  dif- 
 fer aot,  nor  as  a  Sacrament  of  entrance,  into  the  Church  >  and 
 foCircumcifion  was  a  S=al  of  rhe  fame  Rightco.ifnefs  by  Fait'  » 
 as  Baptifm  is  to  us,  Rom.  4.11.  and  Circumcilion  iigniheJ  iru; 
 mortification  of  the  ficfh,  and  the  renewing  of  the  mindful  d.d 
 bindover  the  Jcwcs  unto  the  obedience  of  Gods  will,  Rom.  2. 
 38^  8cc.  Gsl.  5. 21 »  and  fo  doth  Baptifm  the  fame  to  u*  now,  as 
 
 Eee  2  Row, 
 
o  6  The  Analogy  Hwixt  Baptijnt  and  Circumcision, 
 
 Horn.  6.  3.  and  11. 1  Pet.  3.  21.  Iafoinuch  thatBipcized  Chriui- 
 ans  arc  oiled  circumcifed  Chriftians ;  and  Baptifm  is  called  by 
 the  name  of  Circnmciiion,  Col.  2  11.  and  14 
 
 4-Though  we  Chriftians  are  not  to  follow  the  Jews  in  things 
 peculiar  to  his  own  difpenfatton,  which  was  Legal  and  Cere- 
 monial;  yet  thofe  aft  ions  that  were  done  by  them  upon  fuch 
 grounds  that  arc  of  moral,  perpetual  and  common  concernment 
 to  one  p:iion  ,  a$w:llas  another,  in  one  Church,  as  well  as 
 another,  for  one   age  as  well  as  another   ;   none  can   deny 
 fuch  actions  to  be  binding  and  obligatory  to  all,  as  a  (landing 
 Rule  for  after  Generations  j  by  which  may  be  anfwered  that 
 which  is  uf  1  illy  objected  by  thofe  that  except  to  our  Analogy 
 of  B  lptifm  with  Circumcifion,  as  why  do  yc  not  plead  a  B  iptifm 
 of  Males  oiely  \  and  that,  particular  of  the  eight  day,  and  to  car- 
 ry on  the  whole  Analogy  together  and  in  order  1- ;why,f  becaufe, 
 thefe  were  but  circumftantial  things,  the  two  Sacraments  rnayjbc 
 one  in  fubftance  for  all  thefe  5  befides  they  were  not  of  common, 
 but  peculiar  ufc  to  the  Jews,  that  Church,  thofe  ages  5  as  for  the 
 eighth  day,  it  w^s  both  a  Ceremonial  and  Phyiical  rcafon ,  as 
 to  life  and  health  of  the  infant  that  the  fore  skin  was  not  cut  off 
 till  then  \  and  for  the  Females  not  Circumcifed ,  it  is  enough  a- 
 gainftyou  and  your  opioion,ifthc  proportion  betwixt  Circum- 
 cifian  and  Baptifm  holds  b;Jt  in  the  Males ,    for  that  will  infer 
 theftatc  of  infancy  capable  of  the  Initial  Seal  of  the  Covenant 
 of  Grace  under  the  G  jfpel  s  and  again,  under  the  Law,   becaufe 
 of  the  inconvenitncy  and  unfimefs  of  the  thing  it.  fclf  to  be  done 
 upon  then,  the  Femilcs  were  Circumcifed  in  the  Mates  as  the 
 Church  is  circumcifed  in  Chrift,  the  Miles  bearing.ihe  Type  of 
 Chriftupon  their  flefli;  and  the  Males  and  Females  in  Matrimo- 
 nial conjunction  rcprefenting  Chriit  and  his  Church,  to  w.huh 
 the  Apoftlc  alludts,  E^h.  5  22.  and  33.  but  now  fueh  a  typical 
 difcri  mi  nation  of  Sexes^  being  removed,  Chrift  exhibited  puts 
 nod'fTereucc  in  B-iptifui  b,  twecn  Males  and  Female?,  Gal.  3  27 
 an*''  18. 
 
 N  ryctdo  we  A^iTtie  f°r  Infant- Baptifm,  from  the  bare  Anat 
 
 fogy  <  f  lifaircircunic  fion,  but  from  the  force  of  the  reafon,  that 
 
 ;Iycth  in  the  performances  which  holds  rot  in  the  circumftances 
 
 ofUi"  eight    day  and  the  Fmiale?,  as  it  uoth  in  this,  oi  Injgr  cy . 
 
 '  Namely,  chat  as  Infants  of  the  Jews  were  riitumcilcd9  though 
 
 thty 
 
Jnf,  ofje  TPsxircHvic.  jo  It. f ants  of  chrijiians  bapt.  g  j 
 
 they  declared  .10  right  they  had  unto  it,  but  their  birth  jfo  may 
 thclifants  ofthe  Chri^ians  b  Bapcized,  though^thcy  makeno 
 manifestation  of"  their  Faith,  &c.  but  (hew  their  birth,  as  Chi] . 
 drcn  of  Parents  in  Covenant  wich  God. 
 
 Yea  the  Foundation  and  oceafion  of  both ,  Circumcifion  and 
 Biptjfm,  were  one  8c  the  famc>  of  common  concernment  to  all  5 
 (to  addrfomewhac  left  out  before,  wherein  they  differ  not  5) 
 namely  Gods  free  eternal  Love  to  his  Eleft,  and  mans  mifery  by 
 his  fall  in  the  loynesof  j4dam,znd  his  birth  in  pollution  from  the 
 loynes  of  his  immediate  Parents  derived  to  them  from  the 
 loynes  ofAdaw,  whence  alfo  I  may  argue*  the  original  fins  and 
 thcclenfing  of  Nature  by  the  Spirit  of  Chrift,  arc  of  Common 
 concernment  to  Jcwifh  and  to  Chriftian  Infants;  Therefore 
 Qhriftian  Infants  ought  to  be  made  partakers  ofthe  Seal  of  Re- 
 generation in  their  Infancy*  asthcjewifh  Infants  were  ;  and  Co 
 there.lyeth  as  much  neceljityjn  fubftar.ce,yea  morality  in  the  duty 
 ibr  believing  Chriftians  to  Baptize  their  Infants,as  for  believing 
 Jewes  to  circumcifc  theirs  j  but  of  this  particular,  I  fhall  fay 
 .more  prefmtly. 
 
 5. If  now  for  all  this,  you  (hall  deny  and  withold  Bapiifm  from 
 the  Irjfants  of  covcnant-Chriftians ,  in  their  Infancy  9  notwith* 
 ftandingthat  God  granted,  yea  commanded  Circumcifion  to 
 the  Infants  of  covenant  Jewes  in  their  Infancy,  (butby.rcafon 
 ofthe  covenant,  which  God  made  with  the  Parents  and  their 
 Seed.  J  You  muft  of  neccflity  do  one  of  thefe  absurdities  yea  Im- 
 pieties, i.e  cither  you  muft  deny  Gods  covenant  of  Grace  under 
 the  Law  and  thcGofpcI,  to  be  one  and  the  fame  for  fubftance, 
 and  thefe,  circumcifion  and  Baptifn  to  be,th?  Initial  Scales  of  it 
 according  to  the  diverfit'tes  of  the  adminiftrations  of  the  fame, 
 which  ifi  unrcafonablc  and  unwarrantable,  as  is  mewed. 
 
 2.  O.  you  muft  charge  Gud  with  want  of  wifdom  and  difcrc- 
 tton  in  managing  his  affair?,  for  choofiig  fuch  unfit  and  u.ncapa- 
 ble  parties  as  Infants  to  make  a  covenant  with  and  to  Seal  too  5 
 which  ?«,  Irreligious  and  Imp'ous  tod^>. 
 
 3.  Q  you  muft  prefer  the  Typical  A  }mi  titration  b'frre  the 
 Evangelical,  and  fo  advance  bljfes  above  Chrift,  and  the  (hadow 
 before  the  Siin-Iighr,  by  denying  the  Infants  ci  Gods  cov  minted 
 peopk  under  the  Gofp:!,  ?nd  fiocc  Chrifh  camming  t  e  Initial 
 S-ai  ofthe  Covenant,  and  fo  nuking  the  Grace  of  kfs  extent, 
 
 E  e  c  3  than 
 
38         As  Infants  ofjcwes  circumci.fo  Infants  of  Chrijkians  hap. 
 
 than  thai  which  Mofes  allowed  the  Infants  under  the  Law,  and 
 before  the  cprmningofChrift ,  which  is  unchriftian  and  un- 
 GofpeMiketodo. 
 
 4.  Or  yon  mull  put  our  Children  born  in  the  bright  day  of 
 th:  Gofpel,and  of  more  abundant  Gracc,into  a  worfe  c  it  ate  and 
 Condi  ion,  as  to  the  rreancs  of  their  Salvation  j  if  they  be  paf- 
 fed  by  the  Seal  and  not  baptifed,  then  the  Children  were,  who 
 were  born  in  the  Twi-  light  of  the  Law,  who  were  admitted 
 to  the  Seal  &  Gircumcifcdjwhich  is  envious  and  malicious  to  do.- 
 
 5.  Or  you  mull  (hew,  that  a  manifestation  of  Faith,  and 
 tome  perfonal  rvighecoufnefle,  is  now  more  requifite.  (Which 
 was  onely  required  of  fuch,  whofe  Parents  were  not  under 
 the  Facderal  Seal)  unto  the  baptifm  of  cur  Infants,  than  it  was 
 unto  the  Circumcifien  of  their  Children  5  or  that  their  Chil- 
 dren gave  at  their  Circumcifion ,  fuch  Tcftimony  of  their  Faith 
 and  Righteoufneffc  more  than  ours.  Which  is  even  foolifh  and 
 childifhto  think. 
 
 This  Warrant  of  our  Infant-baptifm,  from  its  Analogy  with 
 this  Infant- Circumcifion,  lyeth  asfuch  a  Block  in  your  way, 
 as  neither  you,  nor  any  of  yours,  could  ever  get  over,  as  Ghrirt 
 crucified  on  the  CrofTe,  was  unto  the  Jcwcs  a  flumbling  Block. 
 So  Chrift  miniftred  in  Circumcifion,  unto  the  Jewes  in  Cove- 
 nant and  their  Infants ,  is  to  you  and  all  Antipaedobaptiir?,  a 
 very  ftumbling  Block,  which  whileft  they  have  •ndeavourcd  to 
 lift  at,  and  leap  over,  they  have  Grained  and  ftretched  and  wre- 
 fted  Scriptures  more  than  their  Armcs,  and  have  broken  iheir 
 mins,  I  mean,  their  firft  Faith  and  a  good  Confchnce,  making 
 fhipwr ack  of  both,  whileft  they  fplit  upon  this  Rock,or  {tumble 
 upon  this  Block. 
 
 But,  Sir,  I  hope  better  things  ofycu,  and  I  have  better  things 
 for  you,  as  my  Friend  and  Neighbour  :  I  will  not  Lave  ycu  in 
 the  maze  of  the  five-  went  way  ot  the  Anabaptifls  that  they  muft 
 walk  in;I  have  a  (ingle  path  and  a  plain  way  for  ycu,ft  you  pleafe 
 to  take  it,  and  it  is  this,  or  none. 
 
 6.  Ycu  muftyeeld  in  Modcriy  and  Humility*  as k becomes 
 you,  to  beleeve  fuch  parties,  Infants  of  both  Tcftamems  to  be 
 inablcd  by  God,  with  foiue  proportionable  Grace,  for  the  Co- 
 venant and  Sea^s,  in  a  way  acceptable  to  himfclf.  Though  ycu 
 cannot  fee  it,  nor  have  Capacity,  (I  will  not  fay  Ingenuity  J  to 
 
 ack  now- 
 
Baptifm  to  free  thtmfrom  original  fin.  3  9 
 
 acknowledge  it,  and  to  clear  off  all  Clouds  of  Doubts  and 
 Quaeres,  which  you  or  others  have  railed  up  and  gathered  to. 
 gcthcr,  about  the  manner  and  manifeftation  thereof,  and  for  this 
 purpoferead^/^  40.13,8c  14.  Efay  55.8,  and  9.  Rom.t1.3fy 
 8c  35.R0. 1 2.3,8c  1 6  And  of  this  I  have  largely  before  difcourfed, 
 mor;  brief!/  and  Syllogiftically  thus  take  it,as  1  recolleft  it. 
 
 If  all  Infants  of  Jcwcs  are  commanded  in  Scripture  to  be  cir- 
 cumcifed,  and  their  Parents  thereupon  bound  to  bring  them  to 
 C;rcumcifioi  ,  Then  alfo  all  Infants  of  Chriftians  are  com- 
 manded to  b:  baptifcd,and  their  Parents  bound  to  bring  them  to 
 baptifm. 
 
 Bat  all  Infants  of  Jcwes  are  commanded  in  Scripture  to  be 
 circumcifcd,  and  their  Parents  bound  to  bring  them  to  Cir- 
 cumcifion/Thcrefore  all  Infants  of  chrinians  are  commanded  to 
 be  baptifed,  and  their  Parents  bound  to  bring  them  to  baptifm. 
 The  firft  Propofition  is  clear  from  the  cited  Texts  of  Hebrews 
 13.9  and  Colofliam  2.  n.  and  from  the  Analogy  of  Circumcifi- 
 on  and  baptifm,  and  the  fameneffe  or  identity  of  the  Covw- 
 nant  of  both  Adminiftrations,  in  the  fubftantials ,  as  to  the  good 
 ofSouta 
 
 The  fecond  Proportion,  is  the  very  Letter  of  the  Text,  in  the 
 feventecnth  of  Genejis^nd  elfewherc  as  hath  been  flieived.-and  fo  1 
 have  reafoncd  Infant-bapdfm  into  a  command,  before  1  intend- 
 ed it. 
 
 A  fourth  Warrant  is  this  Reafon ;  If  Baptifm  be  a  means  and 
 Remedy  to  free  Ghriftian-Infants  from  original!  fin  }  as  to 
 guilt  and  punifhm:nr,  and  the  dominion  thereof  in  th:m,  that 
 are  E  eft  and  Bs'ecvrs,  Then  fuch  arc  and  ought  tobcbapii* 
 (Id.  The  Church  or  Minifterof  it,  knowing  nothing  of  this 
 and  that  particular  Infant,  biitbcor  (he  may  be  fuch.  Tnis 
 Warant  is  rcafon:d  out  of  Gods  Word,  or  this  Reafon  is  War- 
 ranted out  of  Gods  Word,  Rowans  6  3  4,  5>6.  verfes.  We  as 
 many  of  us,  as  were  baptifed  into  Chrift>were  baptifedinto  his  death ; ' 
 therefore  we  are  buried  with  him  by  baptijm  into  bis  death  ,  that  like 
 as  Chrijl  was  raifed  up  from  the  dead-,  fo  we  jhould  walk,  in  nevenefie 
 of  life,  &c.  Knowing  this*  that  our  old  man  is  cruofiid  with  him, 
 that  the  body  of  fin  might  be  dejiroyed}that  henceforth  we  jhould  not 
 ferve  fin. 
 
 I  muft  here  add  a  little  explication,  left  there  ru  iy  be  a  mi?- 
 
 conftru&ion 
 
40  Original  Sin  how  taken  dway 
 
 conftruttion  or  fomc  Popery  ;  The  Popery  in  this  poynt  is  this, 
 That  baprifm  takah  away  original  fin,  that  it  ceafeth  after  bap- 
 tifm to  be  a  fin  properly,  and  is  nothing  but  a  defeft  or  wcak- 
 xstfc  which  makech  the  heart  fit  and  ready  to  conceive  fin,  like 
 Tinder  which  is  not  Fire,  but  is  apt  to  conceive  Fire  :  This  I 
 abandon,  as  Popery  and  an  Error.B  ut  this  I  aver,  as  Truth  and 
 Protcftancy. 
 
 i.  That  after  baptifm  >  in  the  Elcil:  Infants,  original  fin  is 
 taken  away,  as  tG  the  punifhment  of  it,for  there  it  no  condemn** 
 tion  to  them  that  are  in  ChriJtjRom.S,!. 
 
 2.  As  to  the  guiltineflc  of  the  perfon,  there  being  nothing  to 
 bind  them  to  puni(hment»  if  no  fuch  condemnation. 
 
 3.  As  to  the  dominion  of  it,  it  (hall  not  reign  in  their  mortal 
 bodies,  nor  they  ferve  it. 
 
 4.  As  to  the  Imputation  of  it,  it  (hall  not  be  imputed  to 
 them  ,  but  be  pardoned ,  and  in  that  refpeft  ,  be  as  if 
 not. 
 
 But  for  all  this ,  original  fin  or  concupifcnccremaines  in  the 
 Eleft  Infants,  even  after  baptifm,  and  ever  after,  and  is  Mill  fin 
 and  properly  fin,  fomc  limbs  and  portions,  of  the  old  man,  and 
 the  body  of  fin  remain,  even  where  he  is  faid  to  be  crucified  and 
 deftroyed,  in  the  manner  above,  and  there  arc  and  will  be  defile- 
 ments in  them  that  are  wafhed :  I  muft  enlarge  no  farther 
 here. 
 
 However  this  may  be  a  comfort  to  Belecvers  ,  that  in 
 Chrifi  the  promifed  feed  (who  mould  and  did  break  the  Ser- 
 pents head,  which  in  fomc  good  fenfe,  I  may  caU  original  fins) 
 there  is  pardon  of  this  fin,  to  their  natural  feed ,  and  therefore 
 Chrift  was  alfo  born,  not  in  the  ordinary  way,  a?  others  of 
 Mankind,  but  of  a  Virgin,  as  conceived  by  the  Holy  Ghoft, 
 that  fo  being  free  himfclf  from  original  &  all  {in^  He  might  pro- 
 cure the  pardon  of  the  fame,and  be  a  plea  againft  it.  Yea,  though 
 Infants  in  prefent  have  no  cftual  fins,  yet  their  baptifm  ex- 
 tends its  vertue  to  the  taking  away  a!fo  of  the  guilt*  pumflimcnr, 
 dominion,  and  imputatiou  of  fins  to  come,fo  the  party  baptifed 
 ftand  to  the  order  &  terms  of  Baptifm?  which  is  to  turn  to  God, 
 bcleeve  a&ually  in  Chrift,  and  continually  renew  repentance,  as 
 the  place  above  mentioned  imports ,  Romans  6.4.  and  thus  bap» 
 tifm  favcth,  1  Peter  3.  2 1.     (So  doth  baptifm  f;a!  the  Pardon, 
 
 as 
 
Original  and  a&ualfirt^  how  taken  a  way  bf  Baptifm .  4* 
 
 as  of  origina!,fo  alfo  of  a&ual  fin,  ACts  22. 16.     Ananias  faid  to 
 Paul,  Arife  and  be  baptifed^nd  wajh  away  tby  fmsyCallingupon  the 
 name  of  the  Lord.     Oh  but  wc  commit  fins  dayly  after  bap- 
 tifm^ &  that  after  juftificatior,  8c  will  the  Lord  continue  to  par- 
 d  >«  fuch  fins  >  yes  if  wc  continue  to  repent  of,  and  purge  away 
 fuch  fias.     S  J  I  J<hn  I.  7, 8.     If  weconfefl-  ouf  fins  he  is  faith- 
 Ail  and  juft  to  forgive  us ,  how  faithful  and  juft  to  forgive  fin  ? 
 it  imply eth  that  he  hath  fomewhere  bound  hircif:  If  by  prornife 
 to  do  it,  and  where  and  when  but  in  baptifm ,  and  to  whom 
 but  the  pirty  baptifed,  fo  far  as  fin  is  repented  of?  when  the 
 Conference  makes  any  q  leftion,  whether  God  will  continue  to 
 pardon  fin,  the  warning  of-B  sptifm  doth  fea\  the  a  durance  there- 
 of; the  perfon  baptifed  may  fay,  i  am  afiured  of  ir,  I  have 
 it  fcaled  to  me,  fo  many  years  ago,  at  the  time  of  my  Bap- 
 tifm. 
 
 It  isalfoapopifh  device,  who  tell  you  that  Baptifm  onely 
 fcrvc[h  for  Remiffion  of  fins  done  before ,  and  therefore  for  fins 
 done  after  they  mu ft  have  a  Sacrament  of  Penance,  diftincl:  from 
 Baptifm,  appointed  for  a  remedy  :  For  the  Sacramental  force 
 of  Baptifm  doth  extend  it  felf  to  the  whole  life,  that  ir,  to  be  a 
 Seal  unto  them  of  Remiffion  of  fin  in  the  blood  of  Chrift  :  And 
 the  confeffion  of  fin  is  but  a  more  effftual  application  of  the 
 force  of  Baptifm,  like  as  the  people  who  were  baptifed  o{John$ 
 confcfTcd  alfo  their  fins ;  And  therefore  there  needs  no  Sacra* 
 ment  of  Repentance,  or  Penance,  to  be  fet  up  for  this  purpofe 
 after  Baptifm,  to  be  a  fecond  Table,  for  Refuge  after  fins  actu- 
 ally committedjlike  as  they  fay, making  Baptifm  but  the  firft  Ta« 
 ble  for  Refuge  after  original  fin  contracted  :  For  Baptifm  it 
 felf,  is  the  Baptifm  of  Repentance  for  the  Remiffion  of  fins, 
 M«r4 1.4*  (Chrifts  baptifm  being  not  different  from  Johns 
 Baptifm,  as  is  fhewed)  as  which  tcacheth  and  ingageth  us  to  dye 
 unto  fin,  and  rife  unto  newneffe  of  life,  Romans  6.4.  Which  is 
 nothing  but  Repentance*  which  is  called,  RcpcntanGc  from 
 dead  workes,  and  fo  a  rifing  from  them,  Heb.6.1. 
 
 It  would  therefore  much  promote  the  good  caufc  of  Irifant- 
 B*ptifm,if  the  Do&rin  of  original  fin  efpe"cially,f  8c  alfo  actual^) 
 were  preffed  and  urged  upon  People  and  Parents,  especially  a 
 little  more,  and  they  heard  oftcner,  how  all  lVfcn,  and  W<  men, 
 and  Children,  born  in  the  ordinary  way ,  fince  Adams  fall,  ar * 
 
 Fff  bom 
 
A2  Original  and  aQualfln-M  vp  t  aken  away  by  Bapijm. 
 
 born  in  the  £uilt  ot  original  fin ,  and  have  a  fmfull  arid  polluted 
 being,  whofoevcr  have  any  being  ,  and  may  and  muft  every  one 
 confcflT:  with  "David  ,  Iwas  born  in  fin,  and  in  iniquity  hat b  my 
 Mother  conceived  we,  (it  is  plain  that  he  contefleth  not  his  Pa- 
 rents bat  his  own  fin,  this  bang  the  fcope  of  the  whole  Pfalm,) 
 &  fo  withy  tb,  Who  can  bring  that  which  is  clean  out  of  that  which 
 is  unclean  ?  &  that  which  is  born  oftheflejh  is  flejh^  flejh  and  blood 
 cannot  inherit  eternal  life,  and  that  by  Nature  we  are  the  Children 
 of  wrath,  and  all  Infants,  as  that  in  Ezefycl  16.  polluted  in 
 their  bloods,  their  Fathers  arc  Ada  mites,  their  Mothers  are  Hf- 
 vites,  &c. 
 
 This  if  preached  and  prefrd,  would  (hew  to  Parents  what 
 great  need  there  is  of  a  Ncw»Birth  for  their  Children ,  and  Co 
 would  lead  and  drive  them  to  procure  for  them  the  outward 
 warning  in  Baptifm,as  a  Seal  of  the  inward  warning  away  of  that 
 natural  pollution  of  fin  by  the  Spirit :  Thus  our  Saviour  Chrift 
 inforccs  it  unto  Nicodemus ,  John  3.5.  and  that  not  fo  immedi* 
 stely  in  reference  to  a&ual  fin,as  original  or  Birth -fin,thc  natural 
 pollution  in  which  Infants  arc  born,  and  I  can  fee,  no  good  rca- 
 fon  to  the  contrary,but  that  the  outward  Elementary  Bsptifm  of 
 Water  is  here  intended  as  a  Seal  of  the  inward  warning  by  his 
 Spirit,  which  is  alfo  called  the  warning  or  Lavcr  ot  Regenerati- 
 on ,  ikus%.%.  Bccaufe  the  inward  warning  o*  the  Spirit  in 
 Regeneration,  is  fcaled  with  the  outward  warning  in  Bap- 
 tifm. 
 
 Therefore  I  find  it,  in  the  Ecclcfi-'ftick  Hiftorie*,  That  in 
 thofeages  and  places,  where  and  when  the  vileneffe  of  origi- 
 nal pollution  was  btft  undcrftood  of  Parents  of  Children,  as 
 moft  preached  of  by  the  Fathers  of  the  Church,  as  in  Avguftins 
 dayes,  what  running  there  was  of  Pirems  with  ttair  Children 
 in  their  arrhef,  to  Bap  ifm;  and  whv  not?  there  being  no  o, 
 ther  viiibic  ordinance  app'  ihtsd  of  God  in  the  Cpu  ch,  but 
 Baptjfm,  for  the  ^aQiing  .'ay  the  guilr  and  filth  of  that  Birth- 
 fin  and  pollution  \  And  wash  nor  fo  of  old?  wherefore  did 
 Go-1  command  tru  (  jfth'  J.wes  to  be  chco  "lifcd,  and 
 
 wherefore  were  they  fo  rircin  cifed  inthe  (o>r  'k  no'  rheir  fkfltf 
 but  tcftvw  that  the  very  nature  wajudefilrd.  whfeh  ih-ry  recei- 
 ved by  rajiial  g  ncration  from  their  Par- nt»,  and  which  ;hey 
 were  like  to  traduce  and  coaveigh  to  thei.  Childrcn,and  to  tefti- 
 
 fic 
 
Baptifm  doth  it  at  a  Meant ^  pkdge>  and  Instrument.  43 
 
 fi:  whac  need  they  had  to  have  fuch  original  Corruption,  and 
 uncircumciiion  oi  the  flc(h,to  be  done  away  by  thccJcnfing  and 
 Regenerating  Spirit  of  Chrift,  fealcd  in  thdr  outward  Gircum- 
 cii  jn  :  And  thac  Circumcifion  in  the  former,  as  Baptifm  in  the 
 latter  difpenfation ,  do  both  poynt  at  this  one  and  the  fame 
 thing,  the  Clcnfing  away  oi'the  pollution  of  the  natural  birth, 
 by  the  Spirit  oi  Chrift ,  there  is  a  clear  Text ,  Colojfians  2. 
 11,12,13. 
 
 W*  now  arc  fallen  into  thofc  days,whcrein  there  have  been  not 
 only  (hiken  burafed  many  foundations  and  principles  of 
 th:  D  jftrincs  of  Chrift,  cfpecially  two  of  thofc  fix  in  Hebrewes 
 6.2.  Wnich  ar^  Repentance  from  dead  worker,  (a  chief  of  which 
 is  original  fin,  )  and  the  do&rine  of  Baptifm;  and  wherein  a 
 Spirit  of  PelagidHtfm  hath  entred  into  many,  and  goeth  about 
 preaching  unto  Parents  a  freedom  from  original  fin,  &  pollution 
 in  their  Infants,  as  derived  itom  Adam^  and  fo  proclaming  a 
 liberty  from  baptifing  of  them  (juft  as  the  impoftors  foretold  of 
 by  Saint  Peter)  whileft  they  promifc  them  liberty,  they  them- 
 felvcs  arc  the  Servants  of  Corruption,  2  Pet.  2.1  p.  It  concernetb 
 us  therefore  fo  much  the  more  ,  who  are  Mafter«builder2  in  the 
 HjufeofGod,  or  but  Repairers  of  the  breaches,  to  uphold  and 
 maintain  thefc  two  foundations  of  the  Chriftians  Faith  ,  and  to 
 teach  the  people  firft,  that  as  thcmfclves  were,  fo  their  Children 
 are  defiled  with  original  fin  and  pollution  by  their  natural  birth, 
 and  then  next,  that  there  is  no  other  ordinary  way  of  clenfing 
 and  wafhing  them,  but  by  the  regenerating  and  purifying  Spirfc 
 and  Grace  of  Chrift,  Signified,  Scaled,  and  Exhibited  in 
 and  by  the  outward  wafting  of  Water  in  Biptifm,  aspleafeth 
 God. 
 
 Again,  I  fay  not  that  Baptifm  doth  all  this,  from  or  by  the 
 deed  done,  or  work  wrought,  which  is  their  Popifti  phrafe,  but 
 _(as  our  Proteftants  fay^)  either  as  it  is  a  means  to  give  8c  cxhibitc 
 Chrift  with  his  benefits,  the  which  it  doth  by  fignification,  as 
 a  particular  Certificate  afiiii  ing  forgiveneflc  of  fins ;  or  as  a  to- 
 ken or  pledge  of  the  Grace  of  God,  confirming  it.  Or  as  an  in« 
 ftrument,  becaufe  in  and  with  the  right  ufeof  Biptifm,  Gcd 
 confers  Gricc  where  and  when  he  plealcth  (for  it  is  no  Phyii- 
 call  but  a  Moral  InftramenrJ  an(*  fct;  n>8  image  or  mark  of  Re- 
 generation upon  the  party,  whence  Biptifme  is  called  the  Lavr r 
 
 Fff2  of 
 
44       Exhortation  to  Parents  io  promote  Baptifm  ef  their  Infants, 
 
 ot  Rsgcnera  ion  :  God  is  at  liberty,  and  may,  when  and  hoar  he 
 ♦plcafsch,  let  his  Gca.ce  acconpany  his  ordinance  of  Biptifm. 
 Which  way  foevcr  God  doth  work  thefe  great  thing? ,  by  or  in 
 Bipcifmj  M-thinks,  it  is,  a  potent  and  invincible  rcafon  and 
 warrant  for  the  bringing  Infants  unto  Baptifm  9  theonely  cut- 
 ward  ministerial  remedy  in  the  Church,  for  the  abating  and  a- 
 bolHhingfhe  malady  of  original  fin,  of  which  even  Infantsitaad 
 guilty,  born,  and  conceived  in  it,  unlefli  you  would  involve 
 Parents  in  another  guilt,  of  ncglecYwg  the  meanes  and  cure  of 
 chat  difcafc,  which  they  were  inftrumcntal  to  the  bringing  their 
 Children  into  5  or  clfe  that  you  arc  of  the  opinion  of  the  Ye- 
 lagiati  Htrcticks ,  who  held  no  original  fin  at  all  in  lnfantss  .hut 
 a&ual ,  which  they  alfo  contracted  by  Imitation  of  other  wick» 
 ed  5  whereupon  all  the  Antientand  Orthodox  Divines,  urged 
 and  preflkd  tbcm,  with  the  Baptifm  of  Lnfants  ,  and  made  it  a 
 foundation  and  proof,of  original  fin  in  Infants  5  like  as  I  now  go 
 the  other  way,  and  urge  and  prcfle  original  fin  in  Infants ,  as  a 
 proof  and  plea,  or  warrant  (as  you  call  it)  for  the  Baptifm  of 
 infants,  as  being  the  only  outward  ordinary  way  to  begin  their 
 cure  and  Regeneration;  more  briefly  and  fy  liogiftically  thus  take 
 it  as  I  rccolleft  it. 
 
 If  Baptifm  be  commanded  of  God  in  the  Gofpel  for  the 
 warning  away  the  guilt  and  filth  of  original  and  birth  fin,  then 
 all  Infan«,who  are  Partakers  of  thefc,  are  commanded  Baptifm. 
 
 But  Baptifm  is  commanded  of  God  in  the  Gofpel  for  the 
 «ga(hing  away  the  guilt  and  filth  of  original  and  birth-.fin. 
 
 Therefore  Infants  who  are  Partakers  of  thefe,  arc  commanded 
 Baptifm. 
 
 The  firft  prcpofidon  is  not  queftion«ble  ;  the  light  of  Nature 
 and  Rsafon,  commandcth  the  ufe  of  .meanes  and  medicines,  to 
 the  end  and  for  maladies  :  then"  k  need  the  Phyfician,&c.Comc 
 unto  rue  all  ye  that  arc  weary  and  heavy  laden, -&c. 
 
 The  fecond  propofition  ,  5.?  'he  matter  of  the  Texts,  Rom.  6. 
 3,  and  4  and  A&s  22. 16.  a*  hath  been  declared,  and  fol  have 
 reafoned  baptifm  of  Infants  into  a  command  before  I  intend » 
 ed  it. 
 
 Sir*,(I  fpeak  to  you  Parcnts)are  you  wil!ing,your  little  pretty 
 babes  fhould  be  faved  I  you  fhouid  be  very  willing  and  defirous 
 of  if  i  and  the  raihcr,in  that  you  have  been  means  of  conveighing 
 
 into 
 
Exhortation  to  fments  to  promote  Bapiifm  ofibtir  Infants.         4* 
 
 into  thcrn,  a  corrupt  feed,  you  (hould  labour,  they  might  be 
 born  again  of  the  incorruptible  feed ,  by  the  Word  of  God, 
 and  the  Sealcs  thereof,  one  whereof  which  is  fit  for  them  in 
 their  Infantile  Eftate ,  is  this  Biptifm,  lam  (peaking  of  and 
 for. 
 
 Jf  you  would  have  them  fived,  it  muft  be  cither  whhout,  or 
 with  Regeneration;  without  Regeneration  they  cannot  be  fa- 
 yed.. For  Fiejh  and  Blood  cjtnmt  inherit  the  Kingdom  of  God.  That 
 which  is  borngf  the  Flejh  isFleJb,  a  degenerate  finful  corrupt 
 thing,  neither  can  corruption  inherit  incorruption  :  Therefore 
 th  y  mutt  be  faved  with  Regeneration,  for  except  a  man  be  bom 
 again  of  Water  and  the  Spirit^  He  cannot  enter  into  the  Kingdcttt  ]0hn  *.?.£. 
 of  God%  That  which  is  born  of  the  Spirit  is  Spirit,  a  Regenerate 
 fancYfied  and  clean  thing.  Iffo,  then,  Sir?,  brine  forth  your 
 Intants  and  Babes  unto  the  Laver  and  means  of  Regeneration, 
 prefent  them  to  the  Water  of  Baptifm,  and  wait  and  pray  for  the 
 Spirit  of  God,  that  it  would  move  upon  the  face  of  tho  Waters, 
 (as  it  did  in  the  firft  Generation)  audio  formafpiritual  Light 
 out  of  or  in  a  natural  darkneiX,  That  the  Baptifmal  Water 
 may  be  effrftual  f  by  and  throng  that  Spirit  of  God)  as  Waters 
 of  Jordan  were,  to  the  warning  th.*  Leyrofic  of  original  iin,and 
 as  the  Waters  of  Bethefda ,  to  the  healing  of  other  difcafes 
 whatsoever,  even'  their  aftaal  fins  alfo,  when  afterwards  cota- 
 mitted. 
 
 Ic  is  true,  that  your  Children  dying  without  Baptifm  may  be 
 faved,  by  the  Covenant  and  Promife  of  God  and  his  Grace, 
 many  are  Co  ,  all  arc  fo,  that  arc  of  the  Number  of  Gods  E- 
 left. 
 
 Yea,  1  confeffe  the  hope  of  falvation  doth  not  lie (b  much  in 
 the  Seal,  as  in  the  Covenant  and  Promife  to  which  the  Seat  is 
 annex:d.  Indeed  the  Lord  having  made  a  promfe  to  you  be* 
 Iccving  Parents,  concerning  your  Children  born  in  original-fin* 
 (That  he  will  be  your  God  and  the  God  of  your  feed)  in  this 
 caft  you  niuft  beleevc  this  his  Word  and  Promife  :  Bat  where  h« 
 hath  ord.ined  a  Seal  for  the  confirmation  of  your  Faith,  you 
 muft  take  heed  how  you  ncglcft  to  apply  it  j  you  muft  not  (as 
 more  than  too  many  do  in  thefe  days)think  it  a  fupcrfluous  and 
 idle  figure,and  fome  alfo  hold  ita  iuperilitious  and  Idol-fervicc. 
 That  which  I  may  and  do  plead  with  you  for,  is  this,  that  you 
 
 Fff  3  would; 
 
46         Exhortation  to  Parents  to  promote  Baptifm  of  their  Infants £ 
 
 would  fo  account  of  it ,  as  it  is ,  that  there  is  a  neccflity  lying 
 upon  you  to  baptifc  your  Children  bom  in  original  (in,  I  mean 
 a  neccflity  not  abfolutc  but  conditional :  in  cafe  your  Children 
 be  prevented  of  Baptifm  by  death  ,  you  may  well  hope  of  the 
 falvation  of  them,  by  the  Promifc  and  Covenant  onely,as 1  faid, 
 of  God  and  his  Grace :  and  if  after  Baptifm  they  be  taken  away 
 from  you  by  death,  you  may  better  hope  of  their  falvation,from 
 both,  Covenant  and  Seal  alfo  :  But  if  you  be  careleffe  and 
 negligent,  and  do  alfo  (it  may  bo)  purpofely  and  prophancly  o- 
 ,  mit  your  duty ,  to  put  your  Children  in  Covenant  with  your 
 
 felfs,  under  the  initial  Seal  thereof,  you  will  very  hardly  an- 
 fwer  fuch  your  couxfe  cither  to  God  himfelf,  or  his  Church,yca, 
 or  to  your  Children,  and  (I  think  at  Iau\)  to  your  own  Confer- 
 ences. But  in  the  mean  time  what  blindnefie  and  preemption  is 
 this  in  you,  Parent?,  to  tempt  God,  and  to  caft  your  Children* 
 oncly  upon  the  hands  of  his  Spirit,  when  he  hath  alio  appoint- 
 ed Water,  for  their  Waflimg  and  Regenerating  *  this  is  as  if 
 you  mould  throw  up  your  Cnildren  unto  the  top  of  the  Pinnacle 
 of  the  Tcmple,when  as  you  have  a*Ladder  Handing  and  reaching 
 up  thither  to  carry  them  up  by  or  upon  ;  upon  this  glofie,  God 
 (hall  give  his  Angels  charge  over  them,  Co  his  Spirit  order  over 
 them,and  in  their  hands  ihallthcy  bear  them  up,and  on  his  finger 
 ftiall  he  hold  them,  left  at  any  time  they  periln,  and  come  to  dc* 
 ftrucVion  bodily  or  ghoftly. 
 
 What  Prcphancflc  and  impiety  is  this,in  you  Parents,  to  flight 
 and  rcfufc  the  outward  ordinary  means  of  your  Childrcnj  fpi- 
 ritual  and  eternal  good,as  it  may  be  the  freeing  of  them  from  the 
 Guilt ,  Dominion,  and  Condemnation  of  original  pollution, 
 &c.and  to  refer  them  over  wholly  toth-  inward  ordinary  means, 
 Chrift  Jefusandhis  Spirit,  when  as  thefehave  appointed  and 
 dedicated  theformrr,  tobeufed  and  applyed  alfo  > 
 
 What  carelc fncfT*,  yt  a  cruelty  is  this  in  you  Parents,  to  leave 
 and  let  your  Children  lie  in  the  pit,  and  under  the  bondage  of 
 original  and  natural  pollution,  into  the  which  ycur  felvcs  have 
 been  acceffary  to  thtir  falling,  and  not  to  fuffet  a  hand  of  Gods 
 ordinance  to  be  rea  h:d  <-<ut  unt<"»  rhem,  which  ig  B.tptifm  ,  for 
 their  railing  up  unto  newnefs  of  Birth  and  Life"? 
 
 And  where,?,  God  hath  mad.-  a  Covenant  with  you,  for  your 
 fdvesandyojr  Children,  yea  a  jo /m  Covenant  with  you  both, 
 
 to 
 
Inf  ofChnfi.  capable  of  the  effetfs,  &c. of  Bap.  Baptifed.         47 
 
 to  be  your  God,  and  the  God  or  your  (ccd,  what  ingratitude  is 
 this,and  ungodlincfs  to  God,what  inhumanity  or  apparent  im- 
 parcntnrfle  is  this,  to  with-hold  your  Children  from  the  Stal  of 
 that  Covenant,  and  fo  in  a  manner,  to  difinherit  them  (as  much 
 as  in  you  lieth)  of  their  juft  and  due  Joynture  and  inheritance 
 fpiritual  and  eternal  1 
 
 Well,  bcitfo,  your  infants  dying  without  Baptifmmaybc 
 faved,  (and  I  pray  God,  they  may  be  faved  J  through  the  Riches 
 of  his  Grace,  but  you  ha^e  not  delivered  your  own  fouls,becaufc 
 you  gave  no  warning  to  have  them  baptifed,  as  you  ought  to 
 do,  feeing  the  evil  come,  and  more  a  coming  upon  them.  But, 
 fuppofc,  you  with- holding  them  from  their  means  of  Baptifm, 
 blow  no  Trumpet j  give  no  warning  to  have  them  baptifed,  God 
 fhould  alfo  with* hold  hi*  Spirit  of  Grace  from  yoar  Children 
 (which  God  forbidj  and  your  Children  be  taken  away  in  their 
 infancy  and  minority,  They  (ball  de  in  their  iniquity,  oroiiginal 
 fin,B«r  their  bloodwill  he  require  at  jour  handsjor  your  negligence 
 %t  contcrivptrf  on  have  broken  bis  Covenaut^Gcn.ij.l^hEzel^^^. 
 A  fifth  warrant  or  reafun  is  this  5  If  Baptifm  now  under  the 
 Gofpcl  doth  fuccecd  Circumcifion  under  the  Law,  Then  are  the 
 Infants  of  covenanted  beUcving  P.irent-s,  to  be  baptifed,  like  as 
 Infants  of  the  covenanted  profefling  Jcwcs  were  circumciftd ; 
 this  warrant  is  rcafoncd  out ,  or  this  reafon  warranted  out 
 o\ColloffiaMs  2. 1 1,  and  1 2.  Where  the  Apoft  e  plainly  fheweth, 
 that  there  is  no  need  of  their  being  circumcifed,  who  were  bap- 
 tifed, Jews  or  Gentiles ,  becaufe  fuch  baptifed  ones  had  recei- 
 ved the  Circumcifion  made  without  hands,  namely  Baptifro, 
 the  better  and  great  Circumcifion ,  as  the  Antients  call  it. 
 
 Ifyou  deny  this,you  muft  affirm,that  the  Churches  of  the  Gof- 
 pel  and  all  the  Gentiles  converted  to  the  faith  of  Chrift  (of 
 whom  cfpecially  they  confift)  are  left  without  a  Sacrament  of 
 Inititiaon  or  admiffion  thereinto  for  their  infant»,and  fo  without 
 one  Seal  of  the  Covenant  of  Grace,  which  ought  not  to  be, 
 nor  is  indccd.For  the  Condition  of  Chriftians  and  thei  Infants 
 is  better,  at  Ieaftwifc  as  good  under  theNrw  Tcftancnt  as  the 
 Oldj  &  the  Grace  of  God,by  the  coing  of  Cir;ft  into  the  world, 
 is  more  ample  and  clear,as  amp! -  &  clear  at  leaft  wife,  to  us  living 
 under  the  Gofpcl ,  as  tothcj.wes  living  undrr  the  Law  :  To 
 deny  thefe  things,  were  to  caft  foul  dirt  into  the  bright  Sun-  and 
 
 to- 
 
48  InfofChrijhatts  capable  of  ends 3&c. of  Bap.  therefore  bap. 
 
 to  ihoot  Arrows  ot  Contumely  &  Reproach  into  heaven  againft 
 our  Lord  Jefus  Ch»  ift,  by  whom  came  Truth  and  Grace,  l  John 
 17.  as  the  Ljbt  was  given  by  Mofts:  and  to  grant  thefc  thing!, 
 igtoyceld  Infant  Biptifm,  under  the  New  Teftament. 
 
 And  whereas  it  is,  or  may  be  rcplyed,  that  in  that  Text  above, 
 and  others  where  Biptifmb  conjoyncd  to  Circumcifion  as  its 
 kibftitutc  and  fuccc{T>r,  there  alfoare  conjoyncd  with  Baptifm, 
 Mortification  of  the  FlcmjNsftncfs  of  Life,Faith  and  other  Gra- 
 ces mentioned;  icseafily  taken  off,  though  one  of  your  moft 
 difficult  Replies,as  thus. 
 
 1.  Thty  are  no  more  conjoyned  with  Baptifm  than  Circum- 
 cifion :  and  therefore  as  their  Infants  were  commanded  to  beeir* 
 cumcifed  5  So  our*  are  commanded  to  be  baptifed,  notwith- 
 standing their  tnhability  and  incapacity  of  doing  fuch  aft*, 
 or  having  fuch  Graces  >  which  is  equal  and  alike  in 
 both; 
 
 2.  In  fuch  Con)un6tions4f  the  Textsfpcak  of  Actual  Faith  & 
 A&ual  indcavoi ing  after  Mortification,  8cc.  And  require  thefc 
 in  pcrfons  baptifed,  they  nu.ft  be  limited  to  (uch  as  were  Adults, 
 grown  in  years,  converts  from  Hcathcnifm,  fuch  as  Cornelius 
 and  the  Eunuch;  for  therefore  doth  the  Scripture  name  them, 
 to  (haw  the  fame,  when  it  mentioneth  their  Baptifm,  and  the 
 conjoyncd  duties  as  required  in  fuch  ;  which  is  nothing  againft 
 Biptifm.  P 
 
 .3.  Oiflnfantsfhould  be  meant,  it  fuffi;eth,  that  thcie  have 
 them  5  Mortification,  &c.  not  in  the  Aft,  cxercifing  andmani* 
 fcfting  themfelvcs  in  any  deedj  or  word  profiling  the  fame,  but 
 oncly  in  Habit  included  and  lying  in  the  principle  of  Grace, 
 the  Holy  Spirit :  and  why,bccaufc  infants  arc  finners,  not  by  any 
 proper  Aft  of  their  own,butonely  by  an  Hereditary  Habit.  Now 
 who  amongft  you  can  or  w=ll  fay,  that  infanrshave  not  thus  the 
 Spirit  of  God,  which  bloweth  where  it  lifreth,  and  hath  lifted 
 to  blow  in  fomeof  th;m  we  know  of,  and  thoufands  more, 
 where  idiftetb,  that  we  know  not  of ,  effofting  and  producing 
 in  them  this  habitual  principle  of  Grace.  O;  this  fee  more 
 before. 
 
 4.  Norfs  it  rcceffary  that  Baptifm,  in  that  very  moment  it 
 is  received,  mould  cffcft  all  things  it  figurcth  out  and  doth  fig- 
 nine:  (no  more  was  it,  that  Circumcifion  Should  do  the  like) 
 
 but 
 
Infants  ofChriftians  capable  of  ends  and  of  Bapt.  baptifed,  aq 
 
 but  it  may  fait  to  working  them  afterwards,wherein  prefcnt  there 
 i«  an  impediment  and  hindrance,  that  lecteth  a&ual  tact,  morti- 
 fication, Repentance,  Sec.  as  in  infant?,  the  want  of  rcafon  doth  : 
 Thofc  A&iuls  are  nor.  for  the  prefene  required  in  infants  to  be 
 baptifed,  who  yet  are  required  to  be  in  prefent  actualy  baprifed, 
 for  they  are  required  to  be  partakers  of  the  death  and  burial 
 of  Chrift,  that  is ,  the  merit  and  power  thereof,  to  the  killing 
 and  burying  of  fan  and  natural  corruption  ,  of  which  Baptifm  is 
 the  fign  and  means. 
 
 More  briefly  and  fyllogiftically  thus  take  it,  aslrecollcft 
 it. 
 If  Baptifm  do  uicceed,and  is  fubftitutcd  of  Chrift  now,inftcad 
 of  Circumcifion,  in  the  Church  of  the  Gentiles,  then,  as 
 infants  were  commanded  to  be  circumcifed  then  in  the 
 Church  of  the  Jcwe?,  Co  arc  Infants  commanded  to  be  bap- 
 tized in  the  Church  of  the  Gentiles. 
 Bnt  the  Antecedent  is  true  ,  being  the  very  matter  and  fiib- 
 
 ftance  of  the  Text  above. 
 Therefore  alfo  the  Confequent  is  fuch;  and  fo  I  havereafoncd 
 Infant- Baptifm  into  another  Command,  before  I  intended 
 this ,  as  refcrved  for  the  latter  argument. 
 But  I  fcrvc  too  large  warrants  upon  you,  Sir,  to  whom  I  now 
 return ,  I  have  another  or  two  brief  ones,  yet  to  fcrve. 
 
 A  fixe  warrant  therefore  is  this  Reafon,  If  infants  of  Chriftian 
 Parents  be  capable  of  all  the  good  ends,  effects  and  benefis,  that 
 Baptifm  bringeth  with  it,  and  workcthor  offereth  them,  then 
 furcly  they  are  both  capable  of  Baptifm,  and  their  Baptifm  is 
 warrantable  and  juftifieable.  This  warrant  may  be  reafoned 
 out  of  the  Word,  or  this  reafon  warranted  out  of  the  Word, 
 l  Cor.  4. 1 5.  1  Cor.  9. 1 .  The  Apoftle  warrants  and  reafons  his 
 Apoftlemip  and  the  Gofpcl  he  preached,  to  be  true  and  right, 
 from  the  good  ends,  effects  and  benefits  that  came  thereby  to  the 
 Corinthians,  and  they  received,  that  he  had  h gotten  them  through 
 hisGcfpel)  they  were  his  work-in  the  Lord ,  and  the  Seal  of  his 
 Apojtlefijip,  were  they  in  the  Lord.  So  may  I  hence  warrant  and 
 juftifie  our  miniftery,  and  tven  the  Baptifoi  which  we  nnniftcr, 
 to.  the  infants  of  Chriftian  Parents,  to  be  good  and  true,  from 
 the  many  good  ends  cffc£b  and  benefits  the  reof,of  which  Infants 
 arc  capable  and  receptive,  and  which  are  wrought  and  fcaled 
 
 Ggg  in 
 
5  o  Of  the  Endf,  Effefts}  and  Benefits  ofBdptiJm. 
 
 in  them  thereby:  Oar  Mmiftery  ofthcScalof  Baptifin,  wiih 
 fuch  eff.-tts  ap.d  fucceflc ,  may  be  alfo  the  Seal  of  our  Mini- 
 ftcry. 
 
 Now  the  end?,  effe&s,  and  benefits  of  Baptifm  are  thefe,  for 
 which  it  was  appointed. 
 
 i.  To  be  a  means  of  entrance  and  admiflion  into  the  vifiblc 
 Church,  and  a  kind  of  engrafting  the  party  baptifed  into  the 
 body  of  Chrift  ,  and  an  enrolling  of  him  amongft  the 
 houfhold  of  God,  as  Members  and  Servants  of  Chrift ,  AUs 
 
 2-37- 
 
 2.  To  be,  inftcad  ofCircumcifion,  an  annexed  Seal  and  aflu- 
 
 ranc~,  yea  convciance  of  the  good  and  grace  of  Chrifts  word 
 and  promifc  covenanted,  the  fum  whereof  is  this ,  of  being  the 
 Parents  God,  and  God  of  their  (ced,  Row.  4.11. 
 
 3  To  be  a  reprefentation  and  Collation  of  the  walhing  and 
 clenling  of  the  B'.ood  and  Spirit  of  Chrift,and  of  the  Regenerati- 
 on and  New  Birth,  thus  3.51  Teter  3.21. 
 
 4.  To  be  a  Tyc  or  Obligation  of  the  baptifed  to  ftri&cr  O*  , 
 bedience  of  God  and  his  Truth,  to  make  the  parties  more  dili- 
 gent to  fervc  God,  and  careful  to  abandon  fin,  Rom.6.\.  to  the 
 9.  iCor.1.13 
 
 5.  To  be  a  means  of  Union  with  Chrift,  and  of  Unity  a- 
 mongft  thcmfclves,  knitting  them  fafter,  a  nd  bringing  them 
 nearer  unto  Chrift,  1  Cor.n.i^.Epb.^. 
 
 6.  To  be  a  badge  of  Chriftianity ,  and  for  diftinftion  of 
 Chriftians  from  Unbelieving  Jewcs  and  Gen  tiles,  astheftamp 
 and  Character  whereby  they  arc  known  to  belong  to  Chrift, 
 being  a  kind  of  partition-wall  betwixt  Chriftians  and  Jewes  and 
 Heathens,  Ephef.2.14. 
 
 Now  Sir,  tell  me,  which  of  all  thefe  our  infants  are  incapa** 
 blcof,  that  you  (hould  thereupon  deny  them  Biptifm  ;  in  the 
 meantime  ,  Itellyqu,  they  are  capable  of  them  all,  and  there- 
 fore arc  not  to  be  denyed.  The  promifes  of  the  Covenant,  the 
 warning  away  of  fin  by  Chrifts  Blood  and  Spirit,  the  admittance 
 into  the  body  of  Chrift,  &c.  may  be  fealcd  unto  them,  as  where- 
 in they  arc  but  Paftivc;  and  if  you  fay,  fo  ate  they  capable  of  the 
 Graces,  figncd  in  the  Lords  Supper,  and  therefore  nv.y  commu- 
 nicate, 1  fay,  how  know  you  that  1  you  have  no  rule  for  that, 
 no  glimpfc  of  light  from  the  Word  lorthit,  whereas  lhave 
 
 given 
 
Infants  not  capable  oft  be  Lords  Supper.  5  c 
 
 given  you  evidence  enough  of  light  for  the  other,  ir  you  will 
 fee  there  feiSwiiptuia!  f{.rr,  that  infants  arc  capable  of  the 
 Gracts  fignrd  and  fcalcd  in  Baptifm,we  may  te  fure  of  ir,  and 
 therefore  mayadout  them  to  Biptifm  i  there  is  but  your  fujrpo- 
 fal  light  (which  is  below  Traditional ,  you  fo  much  write  a- 
 gainft)  iha:  th.y  are  capable  of  the  Grace  figned  and  feaLd  in 
 thLor Js  Supper;  are^ot:  furc  01  ir,and  will  ycu  thereupon  ad- 
 m)<  them  th-r:  to  ) 
 
 The  Lotds  S  ipper  is  no  initial  Seal,,  and  for  Pv.ccp  i  m  into 
 ■Covenant  which  I  onely  plead  for,  for  infants,  yet  this  Seal 
 which  i*  Biptiim  it  Lrves  to  confi  m  fall  the  benefits  of  the  Covc« 
 nanr,  ar  the  bapc'ifed  grow  capable  of  them,  and  are  made  par- 
 takers of  then:,  and  fo  is  a  pood  preparative,  un-o  the  Chriftians 
 Pafleover,  or  the  Lords  Supp-r  afterwards,-  i-1  du;  time  and 
 orders  The  Lords  Supper  is  a  Seal  of  Augmentation^  appointed 
 for  the  nourishment  and  growth  of  thofc  Graces  which  the  Co- 
 venant promif£.h,and  requircth  particularly  and  txprefly  of  all 
 partakers  of  it,  That  they  on u ft  difcerh  the  Lords  Body,  and 
 try  and  cximin  thcrr.felves ,  and  therefore  Infants  are  not  capa- 
 ble of  the  Graces  of  the  Lords  Supper,  like  a?  they  are  of  them 
 of  Baptifm,  for  that  they  niuft  be  Active  in  that,  whereas  they 
 may  be  but  Paflive  in  this. 
 Thofe  that  are  capable  of  all  the  good  cnd3,eff  &s,&  benefit?,of 
 an  Ordinance ,  they  arc  not  to  be  forbidden  to  come ,  or  Co  be 
 kept  back  from  ir,as  being  a  go  ;d  and  valid  Ordinance  to  fuch. 
 But  Infants  and  little  Children  arc  capable  of  all  the  good 
 ends,  efffts,  and  benefits  of  t!.:  Ordinance  of  Biptifm. 
 
 Therefore  Infants  and  liul  Children  are  not  to  be  forbidden 
 tocome^  cr  robe  kept  back  from  it,  it  being  a  good  and  valid 
 B  ptifm,  ?nd  beneficial  to  them. 
 
 The  firft  proportion  is  clear ,  from  the  1  Cor.  4  15. 1  Cor, 
 9.1.  already  cited,  to  which  1  add,  Adattk.  1914  which  clears 
 ic  as  to  this  particular. 
 
 The  fecond  propofi  ion  is  not  qucSionablc.that  they  arecapi- 
 ble,as  hiving  reafonablc  C ;uls,bdonging(it  may  be) to  election; 
 and  fo  having  the  Spirit ,  and  Grace  (as  before)  and  the  Letter 
 of  the  Text  Ihev.  c.  hit,  For  theirs  is  the  K'v.  gdom  of  Heaven,  8<c. 
 Except  yc  become  a?  one  ofthefc  little  cms,  ye  (ball  net  enter 
 into  the  Kingdom  of  Heaven. 
 
 Ggg  2  To 
 
*2  Infants  not  capable  of  ihe  Lords  Shjpir, 
 
 To  (hut  up  this  reafon,the  fum  and  refuk  is  this j  Thac  Infants 
 of  baptifed  parents,are  in  capacity  to  partake  ot  the  ends,  cffe&f, 
 and  benefits  of  Baptifm,  and  of  the  inward  Graces  of  the  fame, 
 and  many  of  then  are  a&ually  and  really  partakers  of  them  fas 
 wc'l  as  grown  perfons,  who  arc  viliblc  profeiTjrs.)  and  there 
 bdr.ginusnoinralfibleground  of  certainty,  bat  of  Charity, 
 thateich:r  the  on:  orth:  other  have  thole  inward  Grace?,  yu 
 thejrmay  be  accordingly  baptifed  $  And  the  vifible  right  to  the 
 Covenant,  and  ths  many  promifes  made  to  the  feed  of  the 
 faithfuls  added  to  their  Capability  of  the  Graces  of  it,are  as  good 
 evidences  to  ground  a  baptifm  of  Infants,  as  the  external  pro • 
 fcfliion*  of  grown  men  can  give,  yea,  and  to  ground  a  judgement 
 of  their  partaking  of  the  invifible  Graces,  like  as  the  otheis. 
 
 And  Experience  hath,anddoth  (hew  it,thatof  thofc  that  have 
 been  baptifed  in  their  infancy  four  Miniftry  ofthe  Word,  after- 
 wards following  upon  our  Miniftry  of  Baptifm,fwectiy  winning 
 upon  them,  and  drawing  them,  to  grow  in  Grace,  and  to  bring 
 forth  other  fruits  and  duties  ofthe  Covenant,to  which  they  were 
 bound  by  Biptifnv,  as  the  Jewes  were  by  their  Circumeifion, 
 to  the  obedience  of  the  Law,  Gal,  5.  3.  )  there  have  been,  as 
 humble  and  meek ,  a3  mortified  and  fan&ified  Chriftiam,  both 
 Men  and  Women,  as  any  amongft  you,  (to  fay  no  more,  not  to 
 fay,  more)  found  in  th;  faith,  forrowful  for  fin,  zealous  in  love, 
 fervent  in  prayer  ,  religious  in  their  houfes  ,  and  d;vout  in  the 
 houfcofGod,  (incere  in  their  dealings3grave  in  their  behaviour, 
 modeft  in  their  attire,  exemplary  in  their  Iives,mournfuI  in  Spirit 
 and  vex:d  in  Soul,  for  to  fee  the  unclean  converfations,and  the  cr* 
 roneous  courfes  of  othcrs,as  well  as  you,  nay  far  better  than  any  of 
 you,  in  many  of  thefc  are,  or  do. 
 
 Now  though  it  be  fo ,  that  Gk)d  fometinies  doth  bring  good 
 out  uf  evil,  as  light  out  of  darkneffeat  flrft,  yerufually  and  or- 
 dinarilyGod  doth  it  not ,  and  therefore  in  a  vifible  conftituted 
 Churchy  (where  he  proceeds  ordinarily)  he  doth  not  from  a 
 falfc  Miniftny  and  an  unlawful  Baptifm,  produce  Inch  good  cf- 
 feftf,  and'iUjhtful  convcrfes.  (I  do  not  mean  your  new  tight, 
 fo  full  of  darknefT:)  the  which  let  it  be,  to  the  (topping  ofthe 
 mouths  of  all  gainfayers,  with  whom  nothing  is  more  rife  and 
 frequent,  than  to  revile  our  Miniftery  and  Baptifm ,  as  fa'fc  and 
 Antichriftian,  evil  and  unlawful. 
 
 A 
 
Exhortation  tobringChriJiianstoBaptifm.  53 
 
 A  word  raorr,  from  hence  ,  to  you  Parents  *  That,  if  you  re- 
 gard the  above-named,  good  ends,  effcfts  and  benefits,  and  now 
 know  your  Children  capable  of  chem  ,  and  defire  indeed,  they 
 mould  be  partakers  of  them,  bring  them  to  Baptifm,  a  means  to 
 thofc  end*,  a  work  to  that  cff:&,  an  office  to  fuch  a  bcncfit.(So 
 whom  God  deftinates  to  an  end^hedeftinatcs  to  the  means, whom 
 he  aDpointstoan  effect,  he  appoints  to  a  work,  whom  he  de- 
 fines to  a  benefit,  he  defigncs  to  office.)  What  >  ( moreover 
 and  above)  arc  you  not  willing ,  your  Children  mould  have 
 the  privilege  to  be  accounted  as  belonging  to  the  family  and 
 houfliold  of  God  upon  earth  r  That  they  mould  have  an  obli- 
 gation upon  them  to  bind  them  to  the  duties  of  the  Covenant  of 
 God  as  they  grow  of  capacity  to  perform  them  I  that  they  have 
 a  good  Tide  afterwards  to  that  other  Seal  of  growth  and  ,nou- 
 ri(hm:nt  in  fpiritual  Graces  ?  Why  then  do  you  with-hold  them 
 fromBiptifm?  arc  you  not  defirous,  they  (hould,  as  members 
 of  the"  viiible  Church  ,  have  a  place  in  the  Communion  of 
 Siints^anda  (hare  in  thofe  prayers  that  are  put  up  to  the  throne 
 of  Graze,  foe  the  welfare  01  the  Ghutch,  and  (particularly)  for 
 a  bkffng  upon  the  Ordinances  thereof*  and  that  they  mould 
 have  a  Seal  to  plead,  not  only  in  the  prefentday  of  their  initiati- 
 on, but  throughout  all  their  life  time,  as  to  the  Covenant,  for  all 
 thofc  good  things  whereof  it  is  a  Seal,  fo  to  the  Condition,  for 
 fulfilling  the  good  duties*  and  f j  gaining  the  anfwer  of  a  good 
 Go  ifciencc,and  in  which  Cafe  it  is  faid,  to  favc  f  Why  then  bring 
 them  forth  &  prefent  them  unto  Bipdfrn.  B:  not  like  unto  the  0- 
 firich  in  Job.^9  16. She  is  hardened  again}}  her  young  one^as  though 
 they  were  not  hers  \  Iter  labour  is  in  vains  without  fear.,  becaufe  God 
 hath  deprived  her  ofWifdom^neitherhaxh  he  imparted,  tober  Vnder- 
 ftandtng,  whichteavethher  eggs  in  the  earth,  and  war mnh  them  in 
 dujif  and  forgetteth  that  the  foot  may  crujh  tkem>  and-tbatthe 
 wddbeujl  may  breal^them:k  needs  no  application,  butthis$Bc  not 
 fo  h  ird  h  rarted  to  your  Children  *  as  to  leave  them  in  the  earth 
 and  diilt  of  their  natural  Generation  (fo  every  foot  they  may  be 
 cru(h.d,Sc  yiur  feid  not  ondy  bruifed  of  the  Serp:nt,bui:  broken) 
 bu:  brinrf,  then  out  to  the  water  and  (it  may  bej  the  lire  of  Bip- 
 lifrnal  Reiteration.  The  Apjftle  pels  you}  (and  yoj  are  ([  bc- 
 Icve  j  very  expert  in  that  LcfTjn,and  experienced  in  that  matter) 
 that  if  any  provids  not  for  his  own,ind  p  rcialiy  for  thofc  of  his 
 
 Ggg  3  own 
 
5 4  Exhortation  to  Parents  to  brtng  their  Chddr.unto  Baptifm* 
 
 own  houfe  and  kindred,  he  hath  denyed  the  faith  and  is  wor(e 
 than  an  infidel:  but  if  you  provide  not  for  your  own  Fi  fh, 
 and  Children,  and  their  Spirit? ;  (not  only  giving  them  bodi- 
 ly provifion  ,  but  not  giving  them  alfo  fuch  provifions  as  God 
 hath  made  ready  for  their  Souls)you  leave  them  as  bad  ?s  infidels 
 in  a  manner  unbjpcifcd,  denying  them  a  means  of  faith,  ar*d  the 
 Sea)  of  the  Covenant. 
 
 I  fay  no  more,  but  what  Man  is  there  of  you,  whom  if  bis 
 Son  ask  Bread,  will  be  give  him  a  Stone3  or  tfke  atl^  u  Fiji  willbe 
 give  him  a  Serpent)  zsPfalw  147  f.  Tbe  young  KaveHscrytq 
 God  for  their  josd  to  be  £iven  them, So  your  young  infants  (mc- 
 thinks)  cry  to  you  ,  and  in  their  crying  and  weeping,  feem 
 to  call  to  you  for  their  Water  of  Baptifm  ,  as  their  miik  of 
 the  Brefts ,  to  be,  the  one,  the  relief  onto  their  Souls  againft 
 original  guilt  and  mifery,a«  the  other  againft  natural  hunger  and 
 infirmity. 
 
 Bjt  if  you  regard  not  your  Children,  do  you  look  to  your 
 felvw  and  your  ends  and  benefit,  and  amongft  the fc^  your  Ho- 
 nor firft>  Is  it  not  a  great  honour  to  you,  to  have  a  Child, 
 counted  to  fomc  great  houfe,  and  of  the  Houfhold,  and  under 
 the  Protection  of  fome  Njb!e-man?  and  is  ic  not  a  great  deal 
 more  honour  to  have  a  Child  ,  counted  to  the  Houfe  of  G'd9 
 the  CHurch,  and  of  the  Family,  and  under  the  fafegard  of  Je« 
 fusChrift?  why  then,  baptife  your  Child.    If  you  ftand  noc 
 fo  much  upon  your  Honor,  or  theirs,  yct>  I  am  furc,  you  arc 
 willing  to  have  comfort  of  your  Child,  and  good  hope  f  here 
 ,  is  not  fubftance  and  evidence  enough  for  FaitfT)  of  its  well  be- 
 ing, whileft  it  livcth  fpirituatty,  and  after  death,  eternally  >  the 
 way  if,  enter  him  into  the  Church  of  God  by  Biptifn.    So  you 
 hope,  your  Child  is  preferred  and  made  for  ever  (  a?  you  fpeak) 
 when  once  you  had  gotten  him  into  fome  great  Hou'c  and  no- 
 ble Family ,  which  are  but  Cottages  to  the  Church,  and  igno- 
 ble to  the  Family  of  God  :  Whereas  if  you  with  hold  him  from 
 Baptifm,  vou  do  leave  him  to  have  his  visible  a&uilftanding  & 
 abode  in  the  Houfe  of  darkneiTSand  continue  h:m  in  an  outward 
 cafe  and  condition  ,   as  an  alien  from  the  Covenant,  and  a 
 ftrangcr  from  the  Common  wealth  of  Chriftians,  (what  in  you 
 lyethj  which  muft  needs  be  both  difhonorablc  and  uncomfor- 
 table to  you  the  while.    True  indeed,  you  may  have  comfort 
 
 from 
 
Exhortation  to  Parents  to  bring  their  C  hildren  to  Baptifm.  5  5 
 
 f.'Otn  the  Covenant  only,  if  by  fome  invincible,  ana  unavoida- 
 ble aft  of  Providence  intervening,  your  child  be  prevented  and 
 deprived  of  the  Seal  thereof  which  is  Bjptifm,  full  againftyour 
 will  and  purpofc  ;<  but  if  through  your  default  and  wilful!  de- 
 taining ofhim,  and  Contempt  of  this  Ordinance,  it  fo  fall  our, 
 that  your  Child  dye  unbiptizcd,  He  may  be  faved  without  the 
 Seal  of  the  Covenant,  I  believe  ;  but  I  dare  notpromifc  you 
 herein  Salvation,  or  Comforr,without  Repentance  of  this  your 
 fault  and  fin  againft  God  in  his  Ordinance. 
 
 And  fo  this  (hall  be  my  Iaft  reafon  to  you  Parents ,  for  the 
 bringing  of  your  Children  to  Baptifm,  for  that  thereby  you 
 (hall  not  onely  get  honour  to  your  (elves  (as  I  faid )  bur.  give  ho- 
 nour to  God  ,  by  your  fubmiflion  unto  the  Seal  alfo  for  them, 
 to  God,  I  fay,  who  took  order  for  your  Childnns  honouring 
 you,  yea,  honoured  you  both  by  entring  into  Covenant  with 
 both,  and  annexing  the  Seal  of  Baptifm  thereto  for  your  fur- 
 ther Comfort  and  Confirmation.  When  our  Saviour  offered 
 himfclf  to  be  Baptized,  John  forbade  him,  faying,  I  have  need  to 
 be  baptifed  of  thee,  and  co»eft  thou  to  me-?  but  Chrift  took 
 him  off,  faying,  fuffer  it  t$  be  fo  now,  for  thus  it  becommeth  us  to 
 fulfill  all  Rightecufaefs,  Matth.  3.  1  3, 14, 15.  as  John  the  Baptift 
 thought  Chrift  above  the  Ordinance  of  B3ptifro,by  reafon  of  his 
 great  perfection  (  and  there  be  alfo  other*  as  fay,  thty  are  above 
 ordinance?,  in  a  high  conccipt  of  thcmfclves :)  So  fome  of  you 
 Anabaptifts  think  Infants  of  Chriflians,  below  the  ordinance  of 
 Biptifm,  by  reafon  of  their  great  Impcrfe&ions ;  Methinksour 
 Saviour  Chrift  in  this  place  anfwereth,  and  refutcth  both  them 
 and  you  ;  them  by  his  example,  who  being  the  Highcft  in  per- 
 fection, yet  flopped  down,  and  condefcended  to  the  Ordinance 
 of  Biptifm,  Therefore  none  fire,  notthehigheft  andperfe&cft 
 amongft  men  in  the  Church  upon  earth,  are  above  Ordinances; 
 and  you  by  his  D  j&rine,  and  Exhortation,  fuffer  it  to  be  fo  now 
 for  thus  it  becommeth  you  to  fulfill  all  Righteoufnefs  ;  apart, 
 andacl:  whereof  is,  the  Seal  of  the  Righteoufn  fs©f  Faith,  which 
 Biptifm  is  r,ow  under  the  Gofpel,  as  Circumcifion  was  under 
 the  Law;  Kant.  4.  11.  and  therefore  as  the  Jewifh  Parents  were 
 diligent  to  rulfill  that  Righteoufnefs,  by  puttingthcirChildren 
 in  Covenant  under  that  Seal  of  Righteoufnefs,  Circumcifion,fo 
 ought  yc  Chriftian  Parents  to  be  carefull  to  fulfill  this  Righte- 
 
 onmefs,    . 
 
5  6  E  apt, grounded  upon  Covenant  al^  Tragical  Righteoufnefs, 
 
 oufnefs,  and  to  put  your  Children  in  Covenant  alfo  under  this 
 Seal  of  rlighteoufnefs ,  B  ptifm  :  Suffer  it  to  be  fo  now ,  fuffcr 
 little  Children  to  come  unto  Chrift ,  and  forbid  them  not ,  for 
 they  have  need  to  come  to  him,  and  now  in  his  abfencc,  to  his 
 Ministers  to  be  Baptized  ;  For  thus  it  becommcth  you  as  them, 
 to  fulfill  all  Rlghteoufnef?.  Make  not  a  Nullity  of  the  Seal  of 
 Righteoufnefs,  left  you  come  at  length  to  make  Righteoufnefs 
 it  fclfa  Nullity  too. 
 
 And  now  that  1  am  fallen  upon  this  matter  of  Righteoufnefs, 
 I  (hill  turn  to  you  again  Sir ,  my  Quserift,  and  ask  ycu,  if  you 
 do  rat  deny  Baptifm  to  Infants,upon  thisground,that  you  think, 
 the  efficacy  of  Ba ptifm  is  fcated  and  founded  upon  the  practi- 
 cal Righteoufncfs  of  aProfeffour,  or  Member  of  the  Church, 
 manifeftcd  in  words  and  deed?,  Confcfiion  and  Converfation  > 
 which  if  you  do,  (  as  indeed  you  do ,  and  all  that  ftand  out  *t 
 gainft  Infant  Baptifm :)  it  is  a  groundlcfs  ground.  For  the  Tcxb 
 I  juft  now  cited,  (heweth  that  it  is  not  fo  grounded,  but  only  up- 
 on Covcnantal  Righteoufnefs ,  and  the  free  grace  of  God  in 
 Chrift  j  for  fo  Rom>$.  H.  He  received  thefigti  of  CircumcifwH,  a 
 Seal  of  the  Righteoufnefs  of  Faith*  which  he  had  being  jet  uncir- 
 cumcifed,  that  he  might  be  the  father  of  all  them  that  believe^  &c. 
 that  Righteottfttefs  might  be  imputedunto  them  alfo  :  where  you  fee 
 it,  or  hear  it  in  the  very  Terms,  Righteoufnefs  of  Faith,  not  Life 
 or  Works,  Imputed  Righteoufnefs  Cnot  inherent  orpraclrifed, 
 which  both  Abraham  had,  and  his  Children  muft  have.)  Now 
 though  our  Chriftian  Infants,  have  no  inherent  Rightcoufncfe, 
 or  practical  manifefted  unto  us  by  their  words  or  deeds  (  as  you 
 require  in  thofe  ycu/Baptizc ;  and  therefore  put  off)  our  Chrifti- 
 an Infants  untill  years  of  difcrction  to  profefs  true  Faith,  and 
 years  of  action  to  practice  good  works)yct  we  prefent  and  dedi- 
 cate them  in  their  Infancy  by  Baptifm,  to  Gods  mercy  and  fa- 
 therly love  inChrift,  their  and  our  Rightecufn<fs  and  Atone- 
 ment, for  that  we  know,  God  hath  Righteoufnefs  to  be  impu- 
 ted unto  them,  by  vertue  of  his  Covenant  of  Grace. 
 
 I  come  to  my  feventh  and  Jaft  Warrant,  which  (  IforefceJ 
 will  bring  you  to  no  Juftice,  yet  I  will  fervc  this  alfo  upon  you, 
 for  though  now  and  then  in  your  letter,you  let  fall  fuch  a  word, 
 as  Primitive  Practice,  and  the  good  old  way,  yet  I  know,  you 
 cannot  in  your  heart  elide  Antiquity,  and  the  Primitive  pra- 
 ctices 
 
Inf.  Bapt.  approved  by  the  pra&ice  of  the  miverfal  Church     57 
 
 ttifcs  ot  the  Church  of  old,  for  that  they  arc  point  blank  againft 
 your  blank  point,  of  Biptizing  onciy  fuch  believers ,  as  can  and 
 domakcProfeffijn  of  their  Fui.h  in  Chrift,  which  is  but  a  novel 
 New  Light  of  thofe  Blazing?,  Comets,  and  Meteors,  that  fprung 
 out  in  Germany  foraewhile  ago,  but  yefterday,  in  comparifon 
 of  the  Bapttftn  of  the  Infants  of  believers,  which  hath  brightly 
 (hin  :d  out  thionghout  all  the  Churches,  in  good  and  full  Luftre 
 Sun-like,  untill  the  Man  in  the  Moon  Muncer  his  Lunaticks, 
 or  Moon-Sirs,  intcrpofed,  and  made  fome  Eclipfc  thereof  in  the 
 Churches :   This  therefore  is  my  iixth  and  laft  Reaibn. 
 
 Ifit  hath  been  an  ancient  pra&ice,  and  conftant  cuftom  of 
 the  Primitive,  and  the  fuccecding  Churches,  throughout  the  fc- 
 vcrai  ages  to  Baptize  the  Children  of  believing  Parents,  in  their 
 Infancy  ;  then  it  ought  to  be  fo  ftill  continued,  accuftomed  and 
 pra&ifed  :  This  Warrant  may  be  Reafoned  out  of  the  word, 
 orthcReafon  warranted  out  of  Jkatth.  19.40.  where  Chrift 
 in  cafe  of  a  point  of  difference  about  divorce,  himfelf  argucth 
 and  reafoncth,  from  the  Ancient  time?,  and  the  beginning  of  the 
 Church  of  God.  So  out  of  1  Cor*  11.  16.  if  any  man  feemto  bt 
 Contentious^  nee  have  no  fuch  Cuftom,  neither  the  Churches  of  God : 
 Where  you  and  I  may  fee,  the  cafe  there  and  here  to  be  much  a- 
 likc :  The  Corinthians  had  got  up  a  fafhion  of  their  mens  pray- 
 ing covered,  &  in  their  long  Hair,  and  their  worn  .1  praying  un- 
 covered^ in  their  thorn  Hair;  you  like  wife  have  taken  up  a  pra- 
 ctice, of  baptizing  onely  believers,  when  grown  perfons  they 
 make  profcflion,  and  have  ihat  out  Infants  from  their  right  to 
 the  Seal  of  Baptifm ,  being  Covenanters  with  their  Parents. 
 Saint  Paul  refuteth  that  their  faftiion  by  divers  arguments  drawn 
 from  theheadmtp  of  man  over  the  woman ,  from  the  dishonou- 
 ring of  the  head,  from  the  fhamefulnefs  and  the  uncomclincfi  of 
 it,  from  the  Prefcnce  of  the  Angels,  from  the  light  of  nature, 
 five  good  and  found  arguments;  and  when  he  perceived  for  all 
 thofe,  that  they  were  contentious  and  quarrclfome  with  him  a- 
 bouc  and  for  their  faftuon,  He  clappeth  upon  them  as  his  laft  ar- 
 gument, this  taken  from  the  Churches  Cuftom  both  paft  and 
 prefent,  we  have  no  fuch  Guftom,  nor  the  Churches  of  God  that 
 have  been  before  us.In  like  manner  I  have  refclled  your  Practice 
 by  fundry  Warrants  and  Reafons  rayfed  out  of  the  word,  from 
 fuch  Infants,  fome  of  them  having  the  fpirit  and  faith  in  fome 
 
 Hhh  degrees 
 
*8      lt*f.  Bapt.  approved  by  the  Antunt  Fathers,  S.  Auftin,  &c. 
 
 degrees  j  trom  their  being  in  the  lame  Hofy  Covenant  ot  Grace 
 with  their  Parent?,  from  the  proportion  and  fucceflion  of  Bap- 
 tifm  untoCircumcifionj  from  Baptifme's  being  a  remedy  againft 
 Original  fin  efpecially  •■,  from  Infants  capablencfs  of  the  end*, 
 efie&s  and  benefits  ot  Baptifm,  five  good  and  warrantable  rca- 
 fons  out  cf  the  word:  and  fuppc  ling  for  all  this  ycu  will  not 
 be  conquered  though  overcome,  but  will  Mill  ftrivc  and  contend, 
 contrary  to  2  Tim.  2.  24. 
 
 Now  I  urge  upon  you, in  the  laft  place,  this  Rcafon,  which  is 
 the  Cufiom-of  the  Church,  both  Modern  ,  (we  have  fuch  a 
 Cuftomoi  Baptizing  Infants  of  B:lieving  Parent?,  and  we  have 
 no  Ctiftom  (approved,  or  Grnerd)  of  baptizing  onely  Grown 
 Believers;)  As  a!fo  Ancknt,  (Netiber  the  Churches  of  God 
 have  had  any  fuch.")  For  Xo  though  Saint  Paul  argue  Nega- 
 tively, onely ;  the  Reafon  is  of  at  much  force  and  Wright  affir- 
 matively, and  the  Cufiom  of  the  Ancient  and  Modern  Churches 
 is  good  and  pleadable,  both  againft  the  New  Lights  of  late 
 fcifmaticai  Innovators ,  as  alfo  tor  the  old  Light  of  former  and 
 prefent  Orthodox  Pi  ofeffxirs. 
 
 As  for  the  N;  native  ,  the  Not,  or  No  Cuftom  Primitive,  and 
 practice  Apoftolicalof  B  jptizing  again  ar  their  growth,  Opon 
 Confcflion  ot  Faith,  fuch  as  had  been  Baptized  before  in  -the'r 
 Infancy,  I  do  refervc  it  for  ar  o  tar  Place,  your  Dipping  Ponrf, 
 of  which  I  mall  fpeak  at  hft  :  onely  here  I  (hall  bring  in  bh*  Affir- 
 mative, That  the  Ancient  Primitive  Churches   fuccerding  the 
 Apoftlcs  C what  the  Apnftlcs  themfelvc  did  do  and  practice  (hall 
 hereafter  foon  follow)  did  hold  and  practice  the  Bapcizmg  of 
 Infants  i  And  though  I  think,  it  will  but  difiui  b  your  Brain,  and 
 caufe  you  to  flop  your  N  >itcils  and  Mouth,  who  froeU  no  fwcet 
 Savour  or  Odour  of  Antiquity  ,  as  being  one  of  the  N  w  Stnt, 
 orunfent  rather,  yet  notwithstanding  I  (tall,  and  relate  the  Di- 
 ftates  of  fomc  of  the.  Ancient  Apoftles  fuccscding  Paftors  and 
 Fathers  of  the  Church  of  old  ;  and  I  will  do  it,  for  others  fake, 
 who  are-Lovers  or  Antiquity,  but  I  will  do  it  in  Englifh  for  your 
 I  fake  ( whom  lam  Inftru&ing)  who  are  no  lover  of  Language.?, 
 more  than  you  can  fpeak. 
 
 I  know,  you  will  not  take  this  General  Cuftom  and  Practice 
 orthe  Church  upon  my  bare  word  and  prefent  Aflertion,  nor 
 do  I  defire  you  fhould  j  Therefore  Kemewbir  the  dajes  oj  old,  con* 
 
 fider 
 
'Inf.-  Eapt.  approved  by  the  Antient  fathers  S  Auftm^  &c.  59 
 
 fide  r  the  jears  of  many  Generations  ;  a$l\thy  Father  and  ht  willfhew, 
 tbcC)  thy  fLlder$%  and  they  will  telltbee;  as\nove  of  the  day  a  that  arc 
 paji,  %rhichvcetebefore3  whether  there  haih  keen  any  futh  thing,  as 
 the  BaptizUig.oi  Infam*  of  Believer?.  You  ih-.ll  leadily  find  the 
 Tame,  att<?ft:d  By  the  R.verend  Fathers  o!  the  Church,  ,(hc  Bi- 
 (tvps  and  Doctor*  of  the  dayes  of  old,  and  years  of  former  Gene- 
 ra; iunf,  to  have  been  fo,  to  be  the  Cuftorn  and  Practice. 
 
 In  a  matter  ol  Faft  cr  PrafticfjOneGo  pd  and  Creditable  wit- 
 nefs  is  fuffi-icnt :  and  that  1  am  fure  1  have  Saint  A-gvftine-,1 
 mean.not  onely  for  the  General  Practice  cf  Fnfant  Baprifm  in 
 hisdayoSj  and  thofe  pr^fent  fifties  wherein  he  lived;  as  might 
 cafily  be  fh-wed  our  of  his  Books  of  Original  Sin,  Chap.  40. 
 Third  Book  of  the  Merit  of  Sin  and  Remitfion  Chap.  p.  Third 
 Book  igainft  Julian,  fourth  Book  of  B<piifro  againit  the  Dona- 
 lift*,  &c.  But  alfo  for  the  former  and  preceding  Churches,up 
 to  the  Primitive  dayes. 
 
 Fur  io  Augu'dine  who  lived  in  the  year  after  the  Nativity  of 
 Chrift,  39  .  and  was  Presbyter  firft,  and  after  Biftiop  of  Hippo j 
 faith  thus  in  his  third  Epiftle  to  Volufian.  7he  Cujlom  of  the 
 Mother- Church  in  Baptizing  little  ones  is  in  no  wife  to  be  defpi- 
 f:d,  nor  to  be  thought  ncedlefi ,  and  were  not  to  be  believed, 
 but  that  it  was  as  Apoftolicall  Tradition.  This  is  a  very  full 
 and  clear  evidence,  of  an  Ecclefhftical  Cuftom,  anApoftolical 
 Tradition,  (  whether  written  or  unwritten  ,  that  infringeth  it 
 not,  according  to  that  of  the  Apoftle,  iThef.  2.1$.  hold  the 
 Traditions  which  ye  have  been  taught ,  whether  by  word  or  Epijilc  j) 
 not  to  be  defpifed,  but  believed. 
 
 Nor  did  Augujiine  utter  this  fuddenly  ,  but  advifedly,  and 
 therefore  upon  fecond  thoughts  j  faith  it  over  again,  and  the 
 more  RcfolutJy ;  in  his  15.  Sermon,  of  the  words  of  the  Apo» 
 ftle.  Let  no  man  (  faith  he  )  buz>  or  whifper  into  our  eares,  any 
 "DoBrine  to  the  Contrary  5  This  Prattice  of  BaptizingGhildreny  The 
 Church  alwayes  had,  this  it  hath,  this  it  alwayes  htldy  this  it  hath 
 received  from  the  Faith  or  fidelity  of  our  AncejiorS)  and  this  it  kgeps 
 Conllantly  to  the  end. 
 
 Therefore  doth  the  fame  Father  fo  often  and  fo  much  prcfi 
 this  Argument,  The  Churches  Practice  of  B^ptizing-Infants  up* 
 on  felagius  and  his  followers  (  who  were  Contemporary  with 
 Augufiine)  holding  Infants  were  not  taken,  or  tainted  with  ori- 
 
 Hhh  2  ginai 
 
 / 
 
»...    I        I  ■-  .  .  '  "I  I  II  ■      ■  ■  I  '  I   I     ■»!■■■■  I         . 
 
 60     Inf.  Bap.  ap {.roved  by  the  practice  oj  the  nnwerjal  Church, 
 
 gtnal  Corruption  and  Sin,  by  propagation,  but  only  Contracted 
 the  fame  by  Imitation  ;  as  in  his  150  EpiftU  unto  Sixtus  j  in  his 
 fecond  Book  of  Marriage  and  Concup.  18.  Chap,  in  his  firft 
 B  ok  againft  Crefcon.  the  Grammarian,  a  p.  30.  in  his  fourth 
 B,ok againft  the  Donar.  c.  23.  in  his  fixth  book  againft  Juliany 
 one  oiPelagius  his  Schollars,  or  his  opinions. 
 
 Now  if  this  had  not  been  truly  and  undeniably.  The  Cu- 
 ftom  and  Pcattice  of  the  Church,  even  up  to  the  firft  and  Primi- 
 tive times,  as  Auguliine  affirmed ,  Felagius  and  his  Difciplcs 
 would  foon  have  fallen  foul  upon  nim,as.thc  Pharifecs  did  upon 
 our  Saviour,and  have  (ai69thou  bearejl  witnefs  0}  thy  felf,  (8c  for 
 thy  fclfj  thy  witnefs  is  not  true,  they  would  have  given  a  check  or 
 dcnyal,  to  fiich  a  Cuftom,  accufed  it  of  Novelty,  or  but  of  Ye- 
 ftcrday,  and  fo  have  turned  off  eafily  that  Argument  (which 
 of  all  other  lay  moft  heavily  upon  them  J  the  Ancient  Churches 
 Cuftom  and  Praft ice  in  Baptizing- Infant?.  But  they  never  did 
 that,  as  who  could  not  deny  this. 
 
 And  fo  that  other  exception  againft  Augn^ine^  as  rf  he  fhould 
 nttcr  and  urge  this  in  Heat  and  PalTion  againft  Pelagius  his  Ad- 
 verfary  in  point  of  Baptizing  of  Infants,  and  fpeak  more  of  the 
 Cuftom  and  Practice  of  the  Church,  than  was  true ,  falleth  of  it 
 felf  For  they  differed  not  in  that  point  of  Infant* Baptifm  h  no 
 nor  in  the  matter  of  the  Cuftom  of  the  Church  herein.  For  fo 
 Augujiine  affirmcth  both  in  his  firft  Book  of  the  Merit  and 
 Rcmiffion  of  Sin.  Ihe  Pelagians  themselves  do  grants  that  little 
 Children  are  to  be  Baptized,  as  who  cannot  come  in  (orftandupj 
 againjithe  Authority  of  the  Vniverfal  Churchy  delivered  without 
 doubt  (  orTraditioned)  by  our  Lord  and  his  Apojiles. 
 
 And  again  in  the  eleventh  Book  againft  Ctleftius  and  Pelagius, 
 He  affirms  and  cites ,  that  C<rleji ius  in  a  Book  of  his  written  at 
 Row*  acknowledged,  that  Infants  were  Baptiz  d  unto  Rcmiffion 
 of  fin,  according  to  tkeKuleoftke  vnherfal  Church,  and  accor- 
 dingtothejenfe  and  weaning  of  the  Gofpel  :  and  Therefore  Fe* 
 lagim  not  daring  to  denyf  though  otherwife  impudent  enough) 
 the  General  Praftice  of  the  Ancient  Church  in  Baptizing  In- 
 fants, as  who  then,  and  that  way,  might  have  flipt  his  neck  out 
 of  the  Collar  or  Yoke,  Augufiine  held  him  to,  was  feign  to  fhift 
 off  that  Fathers  Argument  as  well  as  he  could,  but  very  poorly 
 and  pitufully,  That  the  Church  Baptized  indeed  Infants,  but 
 
 not 
 
Inf.  Bapt.  approved  by  the  frA&ice  of  the  univerfal  Church,     6 1 
 
 not  for  the  warning  away  of  original  fin  (which  he  denyed  in 
 Infants)  but  for  the  better  bringing  them  to  the  Kingdom  of 
 Heaven,  which  Chrift  faid,  was  of  fuch,  as  theirs, 
 
 Andtrul/,  this  makes  a  great  Addition  to  the  Truth  of  this, 
 TheCaftom  and  Practice  of  the  Univerfal  Ancient  Ghurchin 
 Baptizing  Infaucs,  that  Pelagius  Co  great  a  SchpJlar  and  Travel- 
 lour,  who  had  feen  che  Cuftomsand  Practices,  the  manners  and 
 faftiions  of  ihe  Affricane  and  Afiatiqne,  yea  and  European 
 Churches,  being  aHo  himiclf  a  Brittifh  born,  fhould  not>  as  in- 
 deed he  could  not  make  any  dcnyal,or  takcany  exception  thcxt- 
 so,  as  who  by  his  own  eyes  and  experience,  faw  &  found  it  to  be 
 moft  true  and  uniform;  and  Co  I  may  fay,ouriBaptifn>of  Infant 
 is  a  true  Baptifm ;  and  the  Ancient  Churches  Practice  hereof)  is 
 a  true  Practice,  even  our  enemies  themfcJves  being  Judge?,  as 
 Veut.  32.  31. 
 
 But  why  then  was  not,  Augujlim  hirafclf  Baptized  in  hi*  In- 
 fancy ?  who  was  fuch  a  ftroag  Advocate  for  the  Baptifm  ofln- 
 fants  >  the  Reafon  is  plain, and  makes  nothing  againit  our  Infant* 
 Baptifm,  or  the  General  Pra&ice  of  ehe.Church  \  for  neither  his 
 Father  nor  Mother  were  Chriftians  or  Believers  when  hknfelf 
 was  born  and  they  continued  fo,  untill  a  little  before  their 
 dctrh  $  Auguitine  himCcli  was  not  converted  from  his  ManicJw 
 *n  Ux  eiles  and  other  vices  untill  the  31. year  of  his  age, who  two 
 year*  continuing  a  Catechumen,  and  in  the: mean  time  writing 
 fomechingijto  give  proof  aridteitimewiy<©f  the  truth  of  his  con- 
 version, or  of  his  converfion  to  the  Truth,  was  Baptized  himfelf, 
 and  his  Son  Adcodate  together,  like  as  Ahrahatnv/^%  circumci- 
 fedwith  Ifmatl  his  Son,  on  the  felffatnc  day:  Thcfe  things 
 may  be  feen,  in  His  Confeffions. 
 
 I  mill  need  to.adde  no  more,  for  the  mewing  Infant- Baptifm, 
 to  have  been  the  Cuftom  and  Practice  of  all  the  former  Anciens 
 Churches :  Auguftines  Tvftimony  of  the  fame,  is  to  me  inftead 
 of  all,  and  as  Goliahs  Sword  to  David  ,  there  is  none  like  that^ 
 Give  it  me.  1  S  \m.  2 1.  9.  I  have  taken  it,  and  I  give  it  thee,  not 
 as  a  (ingle  Teftitnony  of  one  Father  for  it ,  but  as  a  Quadruple 
 witnefsofthe  Univerfal  Church,  and  its  Cuftom  and  Practice 
 for  the  point  of  Paedobaptifm,  being  four  times  exprefly  deli- 
 vered, though  by  one  and  the  fame  Father,  Saint  Aujlin :  Yet  I 
 may,  for  more  pcrfpicuity  fake,follow  up  this  General  Ttftimo* 
 
 Hhh  3  ny 
 
6l  Jnf.fi apK-tpyrotoedbp the- Apttent  Fathers  $rApfliny&c. 
 
 ny  by  one1  rAiihcr  unto  m  Particulars,  1  mean,  the  Co-  alterati- 
 ons oi  other'  particular  Fathers  in  their  ftvcral  ages. 
 For  the  year,      You  have  heard  what  Augufine  haih  laid  and  written  as 
 
 390.        for  that  Century,  and  thofc  years  wherein  he  lived. 
 
 384.*  Hkromy  In  his  Epiitte  ad  Lat^m,  having  told  her,  that  the 
 
 good  and  the  evill  oi  little  or.c.'j  are  imputed  much  to  their  Pa- 
 rents ;  he attdetrrin  the  middle  of  thatEpiftle :  .»»/*/}  (perhaj-s) 
 yon  think^  the  Sons  ofChrifiians,  if  they  receive  not  Bapufm,lhey 
 onely  are  guilty  of  fin,  and  that  tie  wickfdnefs  alfo  thereof  is  not  to 
 be  referred  or  to  redound  to  the  Parentst  who  would  not  give  hytfpg- 
 cially  at'tfrin  fuch  a  time,  wherein  they  could  nit  comradidy  who 
 were  tor eceivCit.  -In  his.  Book  againft  the  >Pelagiam  cowards 
 the  end, -he'iftbr  mfant-  Baptifm,  and  confirms  it  by  alleadging 
 the  Authority of  Cyprian^  and  hisCoHcagues :  In  the  fame  third 
 Book  againft  Pelag:  it  is  thus  CritoQ.  e.)  Pelagian^  XaXth  grant 
 nit  thus  much)  at  lefty  that  they  are  without  finywho  cannot  fin  /peak- 
 ing of  Infant  iQ  To  whom  Attieus  ( i.  e.)  Hiexonimus,  Anfwerethy 
 IwillGrant  it,  if  they  hjitoebeen  Baptized  in  Chnijt  \  and  again, 
 Ihej  are  withsujany  Sin9  through  the'&vaceiof  Gody  which  they 
 have  received  in  Baptifm. 
 
 382.  Cbryfojiom  Arch  Biftiop  of  Conjiantmopky  in  his  Homil.  to  the 
 
 Neophytes*,  is  for  the  Baptifm  of  Children  5  and  in  his  40.  Homil; 
 uptfn  Genef.  calls  Baptifm  o'uP'Gircumcificn,  His  being  not  Bapti- 
 zed iinnll  he  was  4  [.'years  of  age^  doth  not  prejudice  here-,  as 
 whofe  Father  and  Mother  were  not Ghriftians,  athis  birth}  and 
 who  himfelf  was  brought  up  under  Libaniusy  an  enemy  to,  and 
 a  feoffor  at  Religion  :  but  after  he  was  inftru&ed  in  the  Divini- 
 ty knowledge  by  Miletus  a  Bifhop,  and  Baptizrd  of  him. 
 
 In  his  Homil:  adNeopb:  having  fpoken  of  the  Honours  and 
 Benefits  of  Baptifm,  he  faith  a  little  from  the  beginning,  For 
 this  caufe  we  Baptize  the  little  Infant /,  that  they  may  not  be  defiled 
 with  finy  that  to  them  may  be  added,  SanHityy  Righteoufnefsy  A* 
 doption^  Inheritance,  Fraternity  of  Chrift,  1 hat  they  may  be  all his 
 Members,  and  th&  Habitation  of  the  Spirit.    .) 
 
 In  his  40.  Homil:  upon  Genef  having  fpokcnof  Circumci- 
 fion  appointed  to  the  Children  of  the  Jewes,  and  the  pain  of  the 
 Incifion,  he  addeth,  but  our  Circuwcifion,  or  the  grace  of  our  Bap" 
 t-ifm,  brings  the  medicine  without  withjntfuch  do!pur9  andlnnuwe* 
 table  benefits  with  it.     It  hath  indeed  no  definite  time  fct  down 
 
 for 
 
Inf.  Ba.pt.  approved  by  the  Antient  Fathers  S.  Auflin^  &c.         63 
 
 for  tt,  as  that  hath;  but  h  is  lawful  to  receive  bothr,i»-,triefii.ft, 
 and  in  the  middle,  and  in  the  la-ft  age,  this,  not  jnade'whh 
 hands  Circumciiion:  in  which  there  is  fuftcined  no  great  pain, 
 but  the  Wright  of  fins  arc  put  off,and  Rcmiffion  of  them  is  found, 
 even  of  all  which  are  done  throughout  the  whole  life. 
 
 Awhrofe,  the  Biftiop  of  MilUin,  by  whom  Augufiine  was  Ccn-;  381. 
 vei  ted  and  B  iptized $  in  his-Book  of  Abraham  the  Pacriark,  \hb. 
 2.  Chap.  11.  writing  upon  thrift  word?,  unlets  aman  be  born  a. 
 gain  of  water  and  the  Spirit :  See  (faith  he  )  Chriji  excepts  none, 
 not  the  btca»t,  not  the  prevented  by  fame  nectffiy,  &c.  Evfry  age 
 is  obnoxious  to  (in,  therefore  every  age  is  fit  lor  the  Sacra- 
 ment. 
 
 So  alfo  in  his  Epiftle  ad  Demelriadem  Virginem,  he; mention* 
 eth  the  Baptifm  of  Children,  Efcli.  8+.  lib.  xoifpeaking  in  that 
 Epiftle  againft  Pride,artd  Boaftingofiome  especially  Haeretiqucs! 
 and  (h:wing  the  evill  effctts  thereof,  to  the  defend ingfalfeppi» 
 nrans,  extenuating  of  evil  and  fin,'  and  ihe;£vaeuafcing.©(fornc 
 good,  gives  ihefc  tw<£Iniiance$, .  aroongft  othera :  'Hence  tf^e  fm  of 
 Adam  is  affirmed  to  hurt  hi?  Poiterityy  by  jtxkwplt ', not  by  pajjagej 
 ortranfition  into  them  :  Hence  is  thai  Ewcttaliun  ef  thel>apiifm 
 of  little  Children  as  if  they  (hwld  be  fed,  to  have  Adoption  given 
 there,  but  not  to  be  abfoivedfroni  their  guilt  r.arciVagairfj  3  bough 
 little  one1:  not  Baptized,  may  orjhould  he  fayed,  yet  great  is  iheneg" 
 ligence  of  thofe. that  hind, <d  thiir  Baptizing.   .-: 
 
 In  his  Book  de  vocat.  lib.  2.:cap.  8.  he  merit iot#th  Baptifm  of 
 Children  three  or  four  times ;  and  once  thus,  They  fpeak.  wry  ill 
 and  unj  wily  of  little  Children  whofay^Grace  ha\h  there  what  it  may 
 Adopt  but  the  water  hath  not  there  whatlt  may  wafh  awayfyz&'m* 
 of  fuch  as  denyed  fin  in  little  Children. 
 
 Paultnns  Biftiopo!  Nolo,  in  Camqania,  a  man  famou?  for  Pec-  ^jn 
 try  and  E  <quence,  Pi.ty  and  munificence, a  good  acquaintance 
 of  A'iguiinc  and  Hierom,  betwixt  whom  and  Him  there  pafled 
 fundry  Epiftlcs,  a  great  favorite  and  familiar  of  Ambrofe  whofc 
 life  he  wrote,  as  aIro  of  Sulpitius  Severus,  to  whom  he  wrote  14- 
 Epiftle* :  Ac  the  Beginning  of  thetwelfe  Epiftle,  toihcfame 
 Sulpitius  Severus  hath  thefc  two  vcrfes,  whhich  for  your  fake^  I 
 muft  b:  fain  to  trariflate  inro  Englifli. 
 
 Tlencefrom  the  Sacred  Font  the  Friefl  did  lead  it 
 the  Infant  white  in  body,  heart,  and  habit. 
 
 Epi}ha* 
 
64      I*f  &*pt»  off  roved  by  theprafticc  of  the  univerfal  Church, 
 
 -  Epiphanittsy  In  his  ftrft  Book  H<er.  8.  The  Figures  were  in  the 
 W  '  Lawt  tht  truth  in  the  Gofptl.  Circwncifuin,whicb  ferved  for  a  time, 
 gave  place  to  the  Great  Circumcifion^which  is  Baptifm,  which  Cir- 
 cumcifeth  us  from  fin,  and  Sealeth  us  into  the  Name  of  God; 
 In  His  Book  againft  the  Cerintbians.  Circumcifton  had  its  umey 
 tmtiU  the  Great  Circumcifton came,  that  is  the  wafhmg  of  the  Nw- 
 btrth,  as  is  m  an  i  fen  so  every  one.  Surely  he  means  that  which- 
 the  Apoftlc  calls  Co*  that  is  Baptifm,  the  warning  or  Lavcrof 
 Regeneration  ,  and  by  calling  Baptifm  the  Great  Circumcifion, 
 he  muft  Intend,  Infant-  Baptifm,  as  Infant-Circumcifion  $  and 
 fpeaks  of  them  as  of  things  manifeft  and  wel-  known,  the  Carnal 
 or  fleftily  Baptifm  as  Circumcifion ;  In  the  end  of  his  work,  calls 
 Baptifm  ana  other  myftcries  obfer?ed  in  the  Church>which  are 
 brought  out  of  the  Gofpel,  and  fctlcd  by  Apoftoliquc  Authori- 
 ty, Traditions ;  and  then,  in  his  Time,  Baptifm  was  miniftrcd 
 to  Infants,  and  obferved. 
 
 Gregory  Na£ianzene ,  In  his  40.  Oration  of  Holy  Baptifm, 
 375*  largely  fpeaketh  of  it ;  the  brief  is,  in  the  Qiicftion  and  Anfwer, 
 What  fay  ye  ofthofe  who  are  of  tender  Age^and  perceive  neither  dam- 
 mage  or  Grace,  .(halt  we  Baptize  xhofe  ?  Tes  furely,  if  any  danger  be\ 
 it  is  better  to  be  Sanftified  without  fenfe  andfeeling%  then  to  depart 
 without  the  Seal,  and  Initiation:  Circumcifion  bearing  in  a 
 manner  the  figure  of  Baptifm,  was  offered  to  them ,  who  were 
 void  of  Reafon,  fee.  callcth  alfo  Baptifm,  t he  Seal  or  Signet  to 
 fuch.  as  enter  into  the  Race  of  Life. 
 272.  £j/»/ the  Great,  Bifliop  of  Cafarea ,  1  Tom,  Exhortation  to 
 
 Baptifm ;  wherein  though  the  Baptifm  of  Infants  is  not  named, 
 yet  I  find  thefe  words.  There  is  a  proper  and  peculiar  time  for 
 this  and  that,  as  for  deep,  for  watching,  for  warring,  the  time 
 for  Baptifm,  is  the  whole  life  of  man;  which  he  proves  at  large ;  and 
 again,  without  Baptifm  there  is  no  light  to  the  Soul ;  and  then  adds, 
 the  jew  was  compelled  or  forced  to  Circumcifion,  bccaufeevc< 
 ry  foul  which  was  not  Circurncifed  the  eighth  day,  was  to  be 
 cut  offj  &  wilt  thou  defer  the  Circumcifion,  not  made  with  bands, 
 which  is  performed  by  Baptifm,  in  the  putting  of  the  fhfli; 
 When  wilt  thou  be  a  Ckrijiian  ? 
 
 Aihmafws  Qu.  91.   Of  the  Sayings  and  Interpretation  of 
 
 325*        Scripture,  We  dtpor  put  the  Infant  thrice  into  the  water,  and  thrice 
 
 bring  it  tut,  infignifi cation  of  the  death  and  refurreQionof  Chriji 
 
 upon 
 
Inf.  Bapt.  approved  by  the  Ancient  Fathers  S .  Auflin%  &c.       6$ 
 
 upon  the  third  day.  I  (haHalfoherc  fet  down  an  anfwcr  of  h  s 
 Queti.  2.  to  Antiochus9  bec<*ufc  it  confirmes  what  I  have  writ  be- 
 fore, of  Infants  having  the  Holy  Spirit  ;  Howfhall  we  know,  that 
 the  Infant  was  truly  Baptize^,  and  received  the  Holy  Ghoft  in  Holy 
 Baptifm  when  it  was  a  Child  ?  but  the  anfwer  is  long,  and  (hall 
 not  need,  becaufe  1  would  be  (hort,  The  Ghjfan  is  enough  to 
 the  purpoft,  and  (heweth  both,that  Athanafius  held  both  Iafant- 
 B3ptifm,  and  therein  affiimed  them  to  receive  ths  Holy  Spiut ; 
 the  very  queftion,  nukes  it  unquestionable  as  to  him. 
 
 Again  in  his  Trearife  of  the  Sabbath  and  Circumcifion,  Hec 
 calls  Circumcifton,  a  type  of  Baptifm. 
 
 Cyprian,  Bi(hop  of  Carthage^  and  a  Martyr.  The  higher  wc  247. 
 go,  the  clcerer  the  light  (hires  for  the  Baptifm  of  Infant! ;  for 
 now  here,  Cyprian,  with  66  Colleagues,  all  Bidiops,  do  in  a 
 Councel  at  Carthage  decree  for  it 5  and  fo  Ccrtifieth  his  Friend 
 lidus,  in  an  Epiftle  to  him,  third  Book  of  Epiftlcs,  Ep.  8.  Yea 
 that  whole  Epiftle,  written  by  Cyprian  and  his  66  Colleagues  fit- 
 ting in  Council  with  him,  The  Title  of  it  is,  of  Infants  tobe 
 B:pt>zcd:  and  the  fubjccT:  of  the  whole  Epiftlc  is  to  juftifie  the 
 Baptizing  of  them,  and  anfwereth  the  objections  of  Ftdus.  As 
 to  the  Caufet  ( the  Baptifm  of  Infants  j  we  all  have  judged  that  the 
 mercy  and  Grace  of  God  is  not  to  be  deny  ed  to  any  Child  horn  of 
 man,  &c.  and  that  there  is  the  fame  equallity  of  grace  for  the  young 
 Infant^  as  the  JLlder.  God  is  no  refpecfer  of  perpmages  nor  ages, 
 Yea  he  gives  divers  rcafons,  why  Infants,  and  the  rather  and  the 
 fooncr,  becaufe  Infants  (hould  be  Baptized ,  which  for  brevity 
 fake,  I  leave  out  here,  as  who  am  onely  upon  the  (h:wing  Cha- 
 vlng  proved  the  Baptifm  of  Infants  before)  the  Cuftom  and 
 Pra&icc  of  Antiquity  herein. 
 
 This  Epiftle  al  fo,  is  owned  and  avouched  both  by  Hkrome  Aui 
 Angupne,  to  be  the  true  Epiftle  of  Cyprian :  by  Hierom  as  above 
 is  faid ;  and  by  Augujiine  Epiftle  28.unto  Hierom  faying,  Cypri* 
 an  did  not  here  devife  a  Njw  decree,  but  kept  andobferved  the 
 true  Faith,  or  the  faithful  Practice  and  Cuftom  of  the  Church. 
 Yea  this  Epiftle  of  Cyprian  was  a  very  ftrong  ground  for  them 
 both  to  ftand  upon  ,  and  they  very  much  rclycd  upon  it  for  (the 
 ftrcngthening  thcmfelvcs  in  their  own  opinion  of  Infant-Baptifm. 
 
 Origeny  the' Schollar  and  Difciplc  of  Clemens  Alexandrinus,  fo       204. 
 forward  a  Schollar,  that  at  eighteen  years  of  his  age,  be  fet  up  a 
 
 Hi  School 
 
6  6      Inf.  Bapt.  approved  by  the  Antknt  fathers^  %.  Jttftm^  &c. 
 
 School  and  taught  others ;  in  his  fiJc  Book  to  the  Rom.  6.  c,  the 
 Church  hath  received  the  Tradition  from  the  Apojtles,  even,  or  alio 
 to  little  Childrenyto  give  Baptifm^  becaufeinthemy  as  in  all,  are 
 the  Genuine  ;  (or  ingeneratcd)/?/ffo  offinjhc  which  ought  to  be  wa- 
 Jhedwitb  warer  and  the  Spirit. 
 
 Somewhat  more  of  this,  there  is  in  his  eighth  Book  upon  Le- 
 vit.  8.  Homil.  and  upon  Luke  Homil.  14. 
 195*  Tertullian  whom  Cyprian  read  fo  diligently  and  efteemed  Co 
 
 highly,  that  in  all  matters  of  doubt,  he  would  have  recourfe  to 
 himf  faying,  6ive  me  my  Mafier9  meaning  Tertullian,  in  his  Book 
 of  Baptifm,  chap.  18.     According  to  the  Condition,  difpofiti- 
 on  1  and  alfo  age  of  every  perfon,  the  delaying  of  Baptifmis 
 more  profitable,  efpccially  in  and  about  Infants :  for  what  ncccf- 
 celfity  is  there,  (if  it  be  not  fo  neceflary, )  to  bring  the  (uerties 
 into  danger,  of  not  performing  their  promife ,  and  whether  this 
 be  meant  of  the  Children,  which  were  not  born  of  Ch  riftian  Pa- 
 rents, as  fomc  will 5  or  of"  the  Children  of  believing  Parent?,  at 
 others  fay,  its  evident,  that  Baptifm  was  admimftrcd  in  all  ages, 
 and  he  intimates  the  Cuftom,  and  practice  of  the  Church  in  his 
 age  to  Baptize  them,  even  Children  as  well  as  others ;  Though 
 he  feemt  not  to  be  fo  well  pleafed  with  it  ;  and  yet  again,  the 
 words  import  no  other,  then,  that  he  denyed  the  Neccflity  cne» 
 ly  of  Baptifm,  to  them,  being  out  of  danger  of  death,not  (imply 
 the  Baptizing  of  them  rather  (  as  in  another  place)  he  doth  im- 
 ply, they  ought  to  be  Baptized,  if  there  be  danger  or  fear,  that 
 afterwards  they  may  not  or  cannot  be  Baptized,  in  hh  Book  of 
 the  Soul,  Chap.  3  9.  and  40.  where  he  faith,    that  Infants  »f  be~ 
 lieving  Far  ems  or  one  Parent ,  havefuch  a  SanUity  ,  and  that  from 
 the  Privilege  of  their  Birth  (not  the  difciplinc  of  their  bringing 
 Up)  as  gives  them  a  Right  to  Baptifm ;  Therefore  Tertullian  called 
 the  Children  of  Believer s9  The  defignees,  or  dejiinates  efHolinefs^  or 
 as  clfewhcre ,  the  Candidates  of  Holinefs ;  and  fo  here  is  ^n  evi- 
 dence for  that  Birtb.Holinefs,  or  fader  al  Holinefs ,  of  which  I  (hall 
 ijpeak  anon  out  of  the  2  of  AUs. 
 j-Q  hendus  2  Book,  Chap.  39.     Hecatnetofaveall  lyhimfelfy  1 
 
 fay  ally  who  are  born  again  by  hbny  into  Gody  Infants  and  little  ones 
 dnd  Children,  andyong  men  and  old  mm,  &c.  The  intention  of 
 the  words  is  of  Chrift  Jefus,  who  (as  it  followcth  there,  v  cnt 
 through  every  age  ,  to  Infants  made  an  Infant,  San&i»>jrtR  In* 
 
 funs, 
 
inf.  Bapt.  approved  by  the  Antient  Fa  tbers  S .  Aufim^  &c.         6j 
 
 fants>to  little  ones  made  a  little  one  fancYifying  thoie  o  chat  age; 
 but  you  fee  there  is  an  expredion  of  Infants,  of  whom  he  faith, 
 they  arc  born  again  into  or  unto  God,  that  is3  Baptized  ;  for  fo 
 B^pdfin  is  ufually  ftiltd  by  the  Ancients,  cfpecially  the  Greeks, 
 a  ReK.ifcertce  or  New  Binh^or  Palingenjy^t,  might  be  (h  wed  out 
 ofAthanafius  and  Bafils  who  took  itjfrom  the  ApoftoJiqu:  man* 
 ner  alfo  of  fpeaking,  "lit.  3.5*  as  before  I  mentioned. 
 
 I  can  go  no  higher  ;  fo/  Iren£us  was  the  Schollar  and  Difciplc 
 c&P  oiycarpus ;  and  Polycarpus  was  the  Schollar  or  Difciplc  of 
 John  the  Evmgciifts  j  and  fo  you  fee,  I  am  come  up  to  the  very 
 tkiits  and  thrdholds  of  the  Apoftoliquc  Churches ,  and  Primi- 
 tive Times,  with  the  Oftom  and  Practice  of  Baptizing  Infants. 
 Some  go  y:t  higher,  to  Juftin  Martyr  qutft  &  refp  adorthod.  qu.  j-q- 
 56.  3tid  16  to  Clemens  the  Roman  B'ftiop  in  his  Apojiolical  cenjiit  gQ 
 
 lib.  6.  cap.  1 5.  and  to  Vyonifm  Areopagita  in  his  Ecclef.  Hie-  £0 
 rarcby.  Ch.  laft.  And  indeed  there  arc  pregnant  places  in 
 them  for  Baptizing  Infants,  if  the  Authors ,  were  Legitimate  : 
 they  arc  fo  good  and  fufficicnt  againft  the  P.pifts,  who  own 
 them  and  maintain  them  for  true  and  Genuine ;  but  with  us 
 they  are  held  to  be  fuppofitions  and  fpurious ,  and  though  ma- 
 ny good  and  true  things  are  in  them,  as  Infant-  Bapt  i  fin,  &c.  Yet 
 they  arc  not  belonging  to  fuch  venerable  Names  as  thofelhavc 
 rchearfed.  and  therefore  not  of  that  Antiquity  with  thcm,and 
 fo  impertinent  to  my  purpofc. 
 
 Onely  onethinglmuftad,  to  fatisfie  the  Reader,  why,  on 
 this  fide  ofAuguftine  towards  the  Apoftles,  I  have  mentioned  no 
 more  of  the  Fathers,  andDo&ors  of  the  Church,  feeing  there 
 were  many  more,  or  what !  were  they  difcrcpant  in  their  opini* 
 on  about  the  Baptifm  of  Infants?no  furejthc  reafon  muft  needs  be 
 this,  they  all  lived  long  before  Pelagius  came  out  from  the  Brit- 
 ain Seas,  and  gathered  to  himfclf  a  Sea  of  Locufts  which  fpread 
 over  the  world,  and  troubled  the  Churches  with  this  matter  for 
 one  they  denying  the  Traduction  of  originall  fin  in   Infants. 
 Therefore  thofe  Ancient  Fathers  of  the  Church,  having  no  oc- 
 cafion  to  intermeddle  with  any  fuch  matters  about  Infant* Bap* 
 tifm,kcpt  clofc  onely  to  fuch  controverfics  and  qucftions  as  were 
 on  foot  in  their  dayes  (  favc  onely  that  Cyprian ,  as  I  touched 
 before,  was  questioned  hereabouts :  )  the  filencc  of  thofc  Fa- 
 thers, that  touched  not ,<i»w  it  gives  confent  to  the  Praftice  as 
 
 Hi  2  um 
 
68  lnf.  Bap*  approved  by  the  Ancient  Fathers  S.AuJiw^  &c 
 
 unqueftioncd  by  them  5  but  God  would  put  words  pf  it  into  the 
 mouthts  of  fome  of  ihcm,  to  be  witness  unto  poftcrity,  of  the 
 Antiquity  of  infant- Baptifm,  and  the  Churches  Pra&ice. 
 
 Trie  like  anfwer  may  be  given ,  why  in  thofc  two  General 
 Counccls,  the  Niccnc  and  the  Gonftantinopolitan,  and  Tome  o- 
 thcr  Provincial  one?,  which  were  before  Auguftine ,  nothing  is 
 touched  upon  in  their  Canons,  about  Baptifm  of  Infants  (ex- 
 cept that  of  Cyprian  and  his  6 6  Colleagues  before  mentioned) 
 becaufc  k  was  a?  a  thing  never  in  queftion  amongft  them,  never 
 oppofed  by  any  ;  and  yet  that  was  a  very  fruitful  age  of  hereti- 
 cal weeds  fprirqping  up,'  in  thofe  purer  times ;  witnefs  the  Mam- 
 ebeesiA'riausiVonaujis  Macedonians^  Azriansy  Eunomians  Lu* 
 ciferians9&c.  amongft  all  which,  not  an  Antipaedobaptift,  not 
 any  that  fo  much  as  made  fcruple  at  it ,  which  fure  fomc  or  o'» 
 thcr,  in  malice  or  envy  to  the  Church,  would  have  done,  if  they 
 could  have  found ,  how  to  have  fhaken  that ,  as  they  did  all  o« 
 ther  Foundations  of  Chriftianity. 
 
 But  after  Auguftines  time,  when  Pelagius  arofe,  Then  the 
 Councils  came  in  againft  him,  thick  and  threefold ;  astheA/i- 
 •levitatteov  Council  of  Carthage  in  the  year,  402.  418.  Ca- 
 non 11.  and  the  Gerundenfe  Council  held  in  Spain,  5 1 8.  Can.<$, 
 and  the  Bracarenfe  Council  the  a»  572.  Can.  7.  And  fo  the  Fa- 
 thers and  Doftors  of  the  Church,  arc  ever  and  anon  ftoi  ruing  of 
 Pelagius  and  his  adherents. 
 
 And  now  Sir,  I  know  all  this  Labor  is  loft,  as  to  you,  who  are 
 and  defire  to  be  but  a  man  of  to  day,  and  forever*,  but  toryefter- 
 day,  orAntrquUy,  there  you  will  leave  even  Chrift,  and  his 
 Church,  and  go  no  farther  \  youarenone-of  the  old  Martiald 
 Sbiiidicry,  but  the  .New  ModclPd  Militia  ;  and  yet  you  may 
 remember,  how  you  began  in  your  fir  ft  leaf,  with  the  gti'cd 
 and  old  way  of  the  Baptifm  of  believers ;  ftand  now  therefore  in 
 the  way,  and  fee,  ask  for  the  old  patrWs  where  is  the  good  way, 
 and  walk  therein  (fuch  a  one,  1  have  (hewed  you,  without  your 
 asking,  even  this,  the  Baptifm  alfo  of  Infant*,)  walk  therein, 
 and  ye  (hall  find  reft  for  your  Soul,  as  there  4 1  foilowcrh  :  but  if 
 ye  fay  ftilli,  as  there  it  followcth  alfo","  we  will  not  walk  therein, 
 then  I  (hall  look  upon  you  as  Saint  Auslim  myracle  and  won* 
 der  C  that  I  may  end  with  him  with  whom  I  began  this,;)  who 
 believed  not  when  the  world  bc^^'i.  Practice  nor,  v.  hen  the 
 world  Praftifcch.  Seeing 
 
I*/.  &*/>f.  approved  by  the  Modern  and  Reformed  churches,      6y 
 
 Seeing  then  you  care  not  for  looking  behind  you  to  Antiqui- 
 ty, look  before  you,  and  fee  the  Reformed  Churches,  in  France, 
 Vutckland)  Scotland  (  why  not  England  ?  if  Infant  Baptifm  be 
 not  now  in  prefent  the  practice  and  Cuftom  (  and  fo  hath  been 
 or" old,  ofthefc  and  other  Reformed  Churches,  what  then  is 
 your  Church  f  ifyou  have  any)  but  a  deformed  one,  but  a  New 
 upft'.rt  one,  who  oppofc  this  fo  General  Cuftom  both  Ancient 
 and  Modern,  and  hav:  quite  caft  it  out  of  your  doors,  introdu- 
 cing, inftead  thereof,  and  fctting  up,  the  Man-Biptifm,  and  In- 
 fant' Rebaptifm,  crying  out  daily  for  thefe  your  Great  (  little 
 Nothings  "Diana's  of  thcEphefiant  firft  love  and  firft  Baptifm  for- 
 fakingAnabaprifts. 
 
 Lttmeadvifeyou  to  lay  your  hand  upon  your  mouth,  and 
 ceafe  declaiming  and  clamouring  againft  this  Infant- Bipufm, 
 (for  therein  you  reproach  God  and  his  Church,  God  for  ap- 
 pointing, Iifant-Circumcinon,  and  his  Church,  forufingln- 
 fanc-Baptifm :  )  yea  to  lay  your  hand  upon  your  hcirt,  and  in 
 love  to  the  Truth,  to  return  unto  your  Firft  Love,  and  Truth, 
 to  enter  again  into  Communion,  and  fellowfhip  with  your  Mo- 
 ther-Church ofEngUnd,  and  thofe  other  her  Sifter- Churches 
 of  the  Proteftants,  giving  unto  us  the  Right  of  FellouftYp,  who 
 are  ready  to  reach  forth  the  lame  to  you  >  and  alfo  to  embrace 
 
 you. 
 
 And  ifthisbcany  Block  you  (tun  b!e  at  in  the  way  to  our 
 Churches,  that  there  arc  Rents  nnd  Divilionsftill  amonp,ft  us, 
 (  whom  may  we  thank  for  them  ?  even  about  this  Infant- Bip- 
 tifm }ll  anfvver  you  in  a  word,that  our  differences  are  not  about 
 Bapt:zinglrrmts,  bu:  about  Infants  ro  be  Baptized  ,  and  fo,  in 
 tb;  Point  o;  Pae  J obaptifmj  or  Infant* Bjprifm,  we  are  all  agreed, 
 and  a£ri;ved  only  at  your  Schifm  and  D  viiicn,  which  you 
 have  made  in. our  Churches,  which  are  ail  againft  you,  there* 
 fore  our  car^  muft  be,  if  we  cannot  hold  fellowuYtp  with  you,  to 
 keep  our  Communion  notwirftanding  with  all-  Chriftian 
 Churches;  and  if  you  will  feparate  and  depart,  from  us  and 
 then,  wemuft  let  you  depart,  a  Brother,  oca  Sifter  is  not  under 
 ige  in ,1'ich  Cafes,  BJt  God  hath  c  lied  us  to  peace,  peace, 
 a3  Gbrifts  Legacy  left  to  his  Church,  we  are  willing  to  have 
 with  ail -men ,  Co  we  may  withail  retain  Truth.  And  feeing 
 whii'ft  w:  (peak  of  p:ace,you  are  ftill  for  diflT.ntion,  whil'lt  we 
 
 I  i  i  3  propound. 
 
JO  Exhortation  10  Communion  wit  Jo  the  Church. 
 
 propound  truth,  you  will  fhilhoJd  error?,  our  care  mure  be, 
 (and  (hill  be,  I  hope,  in  our  particulars  )  to  maintain  and  pre- 
 (crve  our  peace  and  Truth,  and  our  Communion  in  both,  with- 
 all  the  Reformed  Churches  abroad,  in  th«is  point  of  Infant  Bap- 
 tifm,  which  Churches,  (as  ours  at  home  )  God  hath  blcffrd  in 
 this  way,  with  great  increafe  of  heavenly  gifts,  and  infinite 
 numbers  of  renocned  profeffburs,  and  Saints  of  thofc  that  have 
 bin  baptized  in  their  Infancy.  Andibat  knowing  the  time  that  now 
 itis  high  time  for  you  to  awak^  out  offleepiRo.1%.1  i.Sc  to  rcpenr  of 
 thofe  finful  Scifmcs,  and  Rent?,  and  Separations  you  have  made 
 between  your  felves  and  us,  and  other  true  Churches*  to  give 
 over  your  charging  us,  and  them  with  iniquity  ,  wherein  wc 
 fh:w  piety,  and  your  putting  a  divine  rcftiaint  upon  Infant.  Bap- 
 tifm,  wherein  God  hath  given  them,  and  us  liberty,  and  in  ex« 
 eluding  Christian  poor  Infants,  thofe  privileges ,  and  helps  to 
 heaven  which  Chrift  hath  indulged  them. 
 
 And  thus  I  have  anfwered  your  laft  Quere,  mewing  unto 
 you,  what  warrants  we  have  out  of  the  word,  for  our  Baptizing 
 of  Infants,  namely  the  fix  warrants  rcafoned  out  of  the  word, 
 which  are  fix  Reafons,  warranted  out  of  the  word.  Now 
 joyn  all  thefe  reafons  together,  with  the  Scripture  out  of  which 
 they  are  deduced,  and  will  they  not  make  that  Analogy,  or  pro« 
 portion  of  Faith,  as  to  this  point  of  Infant  Baptifm,  according 
 to  which  wc  arc  to  proceed  ;  nay,  may  they  not  all  arifetoa 
 Tantamount  Command,  or  a  virtual  or  implicitc  Command, 
 or  a  confequential  Command  of  the  (ame,yea  1  have  made  two 
 or  three  of  them  to  be  fuch  in  their  particulars,  I  hive  been  (b 
 ufed  to  give  you  Commands  out  of  the  word,  for  our  former 
 praftices,  being  called  ever  upon  by  you,  for  fuch  Commands, 
 which  fo  ring  (till  in  my  ears,  that,  though,  the  word,  warrant, 
 do  not  put  me  upon  fuch  a  hot  fervice  as  a  Command :  (which 
 I  believe  notwithstanding  you  meant,  your  Tongue  either  out- 
 running, or  (hort .running  your  wit, J  I  (hall  interpret  your 
 challenge,  or  Quaere  to  aim  at,  what  Command  out  of  the 
 word  have  you  for  Baptizing  Infants  r"  And  firft,  what  Command 
 have  you  out  of  the  word,  againft  Baptizing  Infants  of  Bapti- 
 zed Parents,  if  none,  Then  you  deny  Baptifm  to  thofe,  to  whom 
 Chrift  denyed  it  not,  and  fo,  in  a  manner  you  deny  Chrift,  to 
 be  your  Matter*  and  if  you  deny  him,  you  deny  alfo  him  that 
 
 fentf 
 
Special  Co  mmands  and  Precepts  for  Bapti/ed  Infants*  7  \ 
 
 fcnt  him  j  if  none,  then  you  have  no  authority  to  in/ring  or 
 Counter- command  the  liberty  of  the  Church  herein;  ye  take  too 
 much  upon  you  Sons  of  Munccr. 
 
 Secondly,  What  Command  would  you  have  out  of  the  word 
 for  our  Baptifing  Infants  of  Baptifed  Parents  f  do  you  mean  an 
 cxprefTi  and  particular  Command?  in  calling  for  this,  you 
 grant  an  cxplicite  Command  for  it  and  a  general  one;  1  am  glad 
 of  this,  and  will  make  much  of  it,  as  to  my  purpofes :  for  as 
 general  propofitions  arc  enough  to  infer  their  particular ,  all 
 Children  of  the  Church  and  in  Covenant,  are  to  be  baptifed, 
 and  therefore  the  Infants  of  Baptifed  Parents  are  to  be  baptifed  : 
 So  implicite  Commands,  which  are  but  folded  up  and  wrapped 
 in  good  rcafons  or  good  confequences ,    arc  fufficicnt  for  all 
 tru:  Sub j efts  and  Difciplesof  Chrift,  to  do  a  work,  and  this, 
 of  Baptifing  the  Infants  of  baptifed  Parents,  as  if  it  had  been 
 more  cxprefled  ;  The  words  intimation  }  era  deduftion  from 
 the  Word,  is  to  me  and  Ought  to  be  to  you,  the  Words,  Exprem*' 
 on>  and  an  injua&ion  from  the  Word.    For  if  you  be  fo 
 ftrcit  girdled,  and  qucaiie-ftomacht,  or  narrow  throated,  that 
 nothing  will  down  with  you,  or  can  be  digefted,  but  oncly 
 cxpreflk  Commands,  in  fo  many  Words,  Letters,  and  Syllables, 
 as  Infant-bapcifm  doth  confift  of,  Then  I  pray  ,  produce  fuch 
 an  express  Command  ou:  of  the  Word,  for  Children  of  Be* 
 Icevers,  whrn  cheyare  grown,  to  be  inftrufted  and  baptifed 
 upon  the  Confefllon  of  Faith,  or  for  Baptifmof  Believers  onely, 
 in  Chriftian  Churches  (to  ufc  your  own  wcrdsj  r  or  for  Woc- 
 mens  eating  the  PafT:ovcr,and  receiving  the  Lords  Supper,or,for 
 the  firft  day  of  the  week  to  be  the  Chriftian  Sabbath,  or  for  di» 
 vert  other  fuch  things  that  I  name  not*. 
 
 And  yet  1  have  fomething  more  to  (hew  ou,than  Rational 
 and  Confcquential  Command  for  Infant- Baptifm,  There  is  ah 
 fo  an  Analogical  (I  had  almoft  added,  Typical)  Command  for 
 the  fame,  our  Infant" Baptifm.  For  Go^s  Command  to  Abrai 
 bam  and  the  Jewcs  to  circumcife  their  Infants  fthe  Seal  then  in 
 force,  and  for  tha'«time  of  the  Law)  The  fame  Command  bind* 
 us  Chriftians,  to  bap  tile  our  Infants,  (the  Seal  now  in  force, 
 and  for  this  time  of  the  Gofpcl)  binds  us  I  fay  by  the  juft  Analo* 
 gy  and  Proportion,  that  is  between  the  two  Sacraments  and 
 Seals  of  one  and  the  fame  Covenant,  efpecially^thc  one,  Bat  tifm  > 
 
 fuc- 
 
J2  An  Analogical  command  for  Inf.  Bap.  from  Inf.  Circum. 
 
 fuccccding  the  other,  Circumcifion.  Suppofea  Jf/«if,  (who  is 
 oi  late  in  many  poynts  Anabaptifcd,  like  as  you  Anabaptifis  arc 
 in  as  many  Jefuited)  fhould  oppofe  you>  and  deny  your  Baptifm 
 of  Beletvers  onely ,  to  be  a  Seal  fas  indeed  he  doth  fo,  denies 
 both  your  and  our  Biptifmcs  and  the  Lords  Supper  ,  to  be  Seals 
 orSigncsJ  will  you  not  look  back  to  Circumcifion  in  the  Old 
 Tcftament,  where  it  is  called  a  Seal  and  Sign  f  for  in  the  New 
 Tcftament  they  are  no  where  called ,  either)  and  tknecfetch  an 
 Analogical  proof ,  that  ours  are  alfo  Seals  ,  cur  Bptifmand^ 
 their  Circumcifion  agreeing  in  the  General  Nature  of  a  Sacra- 
 ment.    By  the  like  Analogy ,  being  queftioncd  by  you  for  a 
 Command  of  Infant  Baptifm  in  the  New  Tenement,  if  there  be 
 none  there,  I  may  go  over  to  the  Command  of  Infant- Circum- 
 cifion in  the  Old  Teftamcnt,and  thence  prove  ours,  alfo  our  In- 
 fant-Baptifm  to  be  commanded,  and  us  therein  bound  and  ob- 
 liged to  put  the  Initial  Seal  of  thcN-w  Tcftament  upon  our 
 Children. 
 
 Once  more,Do  you  think  that  Gods  Command  to  Abraham, 
 and  the  Jewes  to  train  up  their  Children  in  manner  of  wo&Qiip 
 which  was  then  in  force:  doth  alfo  command  aid  biisd  us 
 Chriftians  to  train  up  our  Children  in  conformity  to  fuch  Or- 
 dinances as  arc  now  in  force;  I  bclecvc  y&u  think  foj  and 
 therefore  I  think  you  will  belecvc  at  laO,  that  Gods  Command 
 to  Abraham  and  the  Jewes  to  Circumcife  their  Children,  and 
 to  give  them  the  Seal  of  Circumcifion,  then  in  force,  is  alio  a 
 Command  upon  us  Chriftians  ,  binding  us  to  baptize  our 
 Infants,  and  to  miniftcr  unto  them  ,  the  Seal  of  Baptifm  now 
 in  force. 
 
 And  fo  now  this  is  the  ufc  I  told  you  before  I  was  like  to  make 
 ©fyouranfwering,  That  the  Jewifh  Children  werccircumcifed, 
 onely  by  vertuc  of  a  particular  Commandentof  God  for  the 
 fame,  1  fay  this  ufc  I  may,  and  fhall  make  of  ir,  that  by  Vermc 
 or  Vice  of  fuch  you  anfwer,  I  infer  alfo  there  from,  yea  there- 
 in, a  particujar  Command  for  baptifing  Chriftians  Children, 
 there  being  fuch  an  Analogy  and  proportion  between  the  two 
 Sacraments  of  one  and  the  fame  Covenant,  in  the  Eflcntiah,  of 
 it,  and  the  Rationals  of  it  unto  the  eternal  good  of  Souls.  This 
 might  be  good  enough  againftyou,  becaufc  it  anfwers  you  in 
 your  kind,  and  meets  with  you  in  your  own  way,  howfocver 
 
 my 
 
A  Command  for  Infant -Baptifm ,  in  Matthew  28.  7? 
 
 myfclf  ftillhold,  that  the  Jtwilh  Infants  were  circunrifed, 
 Circumcifion  being  the  Seal  thereof,  and  fo  both  inforced  by  a 
 Comrnandenicnt  or  Word  of  Inftitution,  as  I  haveiaid  before. 
 Bjt  remember  this  alfo,  thar  Gods  Commandement  being  out 
 for  Circumcifing  Infants  >  whofc  Parents  were  under  the  Seal, 
 and  no  farther,  by  the  fame  reafons  you  blame  our  pra&icc  of 
 baptifing  Infants,  you  blame  God  for  fuch  a  Command,  which 
 you  plead  for  the  Circumcifing  Infants  ;  becaufe  Infants  of 
 Jewca  were  at  mnch  under  ftatc  of  Nature,  as  Infants  of  Chrt. 
 ftians  are,  and  Infants  ot  Chriftians  are  as  much  under  the  ftatc 
 of  Grace,  as  the  Infants  of  Jewes.  If  God  were  wife  and  good 
 in  commanding  circumcifing  of  Infants,  then  we  cannot  be  e- 
 vil  and  foolim  in  praftiiing  Baptifm  of  Infants  commanded  alfo 
 here. 
 
 But  becaufe  you  New-light  men  ,  regard  not  much  the  Old 
 Teftamcnt,  for  that  it  holds  forth  the  Old-light  of  the  com- 
 mand for  circumcifing  of  Infants,  by  the  which  walking,  there 
 may  be  proportioned  out,  or  Analogifed  a  command  for  B  ipti- 
 fing  ot  Infants  5  I  will  fct  upon  a  Text  or  two  of  the  N;W  Tefta- 
 ment;  and  that  famous  one  firft  ,  wherein  you  much  delighted 
 of  old,  and  from  whence  you  would  feem  to  have  your  New 
 light  j  it  is  Matthew  28,  if,  and  20.  Mcthinks  I  hear  you 
 faying  already  with  Nathaniel,  Can  there  come  any  good  ihing 
 out  eft  Nazareth  >  John  1. 4648c  7.  Chap,  any  command  out  of 
 thefe  words,  for  Infant  Baptifms,  Come  and  fee,  and  hear,  and 
 whilcft  I  am  as  ?bilip>  bringing  forth  (bmc  good  thing  hence 
 for  poor  Infanrs,  be  you  at  Natk  ante  1 1  An  Israelite  indeed  ,  in 
 whom  there  is  no  guile9  and  not  an  IJhmaelite  indeed,  in  whom 
 there  ii  nought  but  mocking  at  young  Ifaacty  devotion^  and 
 young  Children!*  Baptifms ,  Gen.21.9. 
 
 1. 1  may  fafcly  fay,  here  in  this  command  of  CHrift ,  is  no« 
 thing  meant  or  minded  by  him,  about  your  taking  Children 
 of  B.'lcevcrs  already  baptifed  in  our  Church  ,  where  the  GofptI 
 is  planted  ,  and  your  rebaptifing  them  again  after  your  teaching 
 them  and  their  profeffing;  For  the  Baptifm  here  commanded 
 and  to  be  executed,  was  onely  of  Nations  >  where  theGofpel 
 was  not  yet  planted,  to  be  taught  and  baptifed  once* 
 
 2.  I  may  as  fafely  fay,  That  the  ftate  of  thofc  Pagan  Gentilr  e, 
 being  not  the  fame  in  poynt  of  Religion,  as  is  the  flare  of  us 
 
 Kkk  Chrifthn 
 
A  Command  for  InfanUBaptifm9  in  Matthew  v8. 
 
 Chriftian  Gentiles,  (as  is  faid  abovej  how  can  their,  as  yet,  urn 
 taught  and  ungofpelifed,  their  uncovenanted  &  unbaptifed  con- 
 dition, and  be  a  rale  and  precedent  to  a  Taught  j  Gofpclifcd  , 
 Covenanted  baptifed  Nition  already  1  So  Chrifts  command 
 here,doth  not  infringe  or  countcrcommand  our  Infant'Baptifmj 
 yes  you  may  fay,for  doth  not  Chrift  command  all  Nations  to  be 
 taught  before  they  be  baptifed  ?  He  doth  fo,  all  pagan  Nations, 
 who  were  without  Cbriji ,  being  aliens  from  the  Common-wealth  of 
 NttLtX^and grangers  from  the  Covenant  of  pomife^.2. 12.  Without 
 God  in  the  worldjbeing  carried  away  to  dumb  Idoliti  Cor.  12. What 
 is  this  to  us  ?  but  yet, 
 
 3.  I  muft  tell  you;  That  this  Commandement  of  Chrift, 
 placing  teaching  betore  baptifing,  doth  not  pronounce  Chriftian 
 infants,  unbaptifeable,  becaufc  untcachablc:  if  there  be  any 
 ftich  force  of  Argument  from  the  order  and  placing  of  words, 
 I  pray  argue  fo  out  of  Mar\  1. 1>  Where  Repentance  h  placed 
 before  faith ;  and  out  of  John  3 .5.  Where  the  Water  is  fet  before 
 the  Spirit :  Saint  Peter  will  tell  y  ou,  that  the  Spirit  goeth  before 
 the  Water,  A8s  10.47.  and  you  can  tell  your  fclf,  that  Repen- 
 tance folio  wcth  after  Faith,  as  the  fruit  thereof;  again  it  is  not 
 to  be  read  here,  firft  teach ,  then  baptife.  Chrift  doth  not 
 (hew  here,  which  ought  to  go  firft,  and  which  laft,  but  leaves 
 both  to  be  done  according  to  the  condition  of  the  Church 5  for 
 ifit  be  a  Church  planted,  and  Chriftian ,  as  ours  is,  then  they 
 are  to  be  baptifed,  and  after  inftrufted :  if  a  Church  to  be  phnu 
 ed  &  Heathcnifti,  then  they  arc  to  be  firft  taught,  &  then  baptifed. 
 
 Now  the  condition  of  the  Church  of  God ,  which  the  family 
 
 of  Chrift  chiefly  was  in  thcApoftles  times,  at  the  beginning  of 
 
 their  preaching  the  Gofpcl  to  and  throughout  the  world,  was 
 
 much  after  the  manner,  of  the  Family  of  Abraham  fwhich  was 
 
 then  thconely  Church  reprcfentative:)  As  therefore  Abraham  in 
 
 his  family,  had  both  adult,  and  Infants ,  himfclf  being  circum- 
 
 cifed  at  100.  years  old  ,  Ifhmael  at  1 4.  years,  the  Profelytcs  at 
 
 other  fcveral  ages ,  Ifaac  at  8.  dayes,  and  fo  taught  Ifhmael  and 
 
 the  Profelytcs  of  his  houfe  of  this  covenant  and  the  Sacrament 
 
 thereof,  before  he  circumcifed  them,  but  forthwith  baptifed 
 
 Ifaac  before  &  without  any  foregoing  inftru&ion :  juft  fo  doth 
 
 our  Savio:ir  Chrift  appoint  to  be  done  in  his  family  theChurch, 
 
 which  was  now  to  be  raifed  in  the  greater  part,  and  gathered 
 
 1  out 
 
A  Command  for  Infant-  Baptifm,  in  M  atthe w  28.  75 
 
 out  of  the  Nations;  So  as  the  adult  Heathens,  aliens  from  the 
 Covenant, void  of  knowledge, were  firft  to  be  taught  before  they 
 were  baptifed,  but  the  Children  of  fuch  taught  and  baptifed 
 Heathens,  were  forthwith  to  be  initiated  by  the  Sacrament  of 
 Baptifm,  before  they  were  taught  in  the  heads  of  Religion  Now 
 the  condition  of  our  Churches,  is  a  conftituted  and  planted 
 Church,  already  formed,  and  therefore  according  to  the  in- 
 tention of  this  Text,  the  baptifing  of  Infants  is  to  prcccde,and 
 the  teaching  them  to  follow,  when  by  rcafon  of  years  and  ca- 
 pacity, they  can  hear  the  word. 
 
 4.  Chrift  indeed  gave  Command,  that  whom  his  DifcipJcs 
 had  taught,  they  mould  be  baptifed 5  but  that  none  mould  be 
 baptifed  but  fuch  as  were  firft  taught,  that  is  your  Addition  or 
 Tradition,  wherein  you  referable  the  old  Separates  of  the  Jewes, 
 the  Pharifecs  (as  I  have  told  you ,  the  name  of  aPharifee,  is  in 
 Englifh  a  Separate)  For  as  they  tranfgreiTed  thcCommandements 
 of  God,  by  their  Traditions  of  the  Elders,  Matthew  1*.  So  do 
 you  corrupt  this  Commandement  of  Chrift,  by  your  Additions, 
 and  the  inventions  of  your  Youngfters.  But  in  vain  did  they 
 worfhip  God ;  Teaching  fordottrines,  the  Commandemcnts 
 of  men ;  and  in  vain  do  you  worry  us,  bringing  in  for  proofed 
 the  gloffesand  expositions  of  Children. 
 
 But  look  again  upon  the  Text  in  Matthew*  and  fee,  if 
 Teaching  do  not  alfo  follow  clofe  after  Baptifing,  and  Baptifing 
 Co  gocth  before  Teaching  5  thus  with  your  own  Argument 
 retorted  ,  I  have  flain  you,  as  Goliah  with  his  own  Sword. 
 
 Bat,  fure,  our  Saviour  Chrift,  being  the  God  of  Order,  and 
 the  Wifdom  ot  God,  did  not  thus  place  the  words,  and  order 
 them  up  and  down,  to  no  purpofs.  Yea,  I  conceive,  that  in 
 fo  doing,  hepu-pofed  to  give  a  full  and  univcrfal  Precept  or 
 Command  for  Baptifm  ,  both  to  the  Apoftlcs  and  others5  the 
 Paftors  of  the  Church,  unto  the  worlds  end,  that  fo,  when 
 thtyecafed,  committing  their  converted  Churches  unto  thefe, 
 fucceeding  them,  thefc  might  proceed,  where  they  left  to  bui'd, 
 upon  their  foundations,  To  Baptife  and  Teach,  where  they 
 had  taught  and  Baptifed  :  And  thus  the  words  are  v  rv  ord:riy 
 placed  and  ranked,  the  firft  file  fa;  I  may  fofp:ak)  b.ing,  of 
 Teaching  and  Biptifing  where  the  A.'oltks  Went,  as  Am  di- 
 doursin  Extraordinary,  Teaching  the  Grown  MenanU  Women 
 
 K  k  k  %  of 
 
76  A  Command  for  Infant-BdptijM ,  in  Matthew  28. 
 
 of  the  Nations  and  Pagans,  the  Gratuit  al  Covenant  of  God, 
 and  baptiting  them,  or  giving  them,the  initial  Seal  thereof. 
 
 The  ncx:  fi'e,  or  order,  is,  of  Baptifing  and  Teaching,  where 
 went,  either  they  alfo,  as  Paftors  in  Ordinary  >  or  other  Or- 
 dinary PaftoiS,  B  ptifing  the  Children  and  Infants  of  fuch  con" 
 verted  Nations  and  Pagans ,  being  in  Covenant  with  their  Pa- 
 rents, and  teaching  them  afterwards  to  obferve,  whatfoever 
 Chrift  commanded,  &c.     So  that  here  Teenies  to  be  Chrifts 
 Com nandcment  in  this  Text,  both  for  Adult«Baptifm,  and 
 alfo  Infant  Baptifm,  or  ("if  you  will}  for  Parental-Baptifn^up- 
 on  their  being  taught  the  Covenant  and  thek  embracing  and 
 profeffing  Chrif>,and  alfo  for  Filial  Baptifm>upon  their  being  in 
 Covenant,   as   being  Children  of  baptifed  ProfefTors ,  after 
 which  is  to  follow  teaching  and  inftru&ing  of  themt  as  they  are 
 able  ;  which  is  punctually  obferved  by  us,  who  do,  or  (hould, 
 having  baptifed  them  (by  order)  Catechife  them  afterwards 
 that  fo  they  may  be  fitted  in  due  time  for  that  other  Sacrament, 
 the  Lords  Supper*  according  to  that  of  Hebrews  6  2.     Where 
 the  Apoftle  fpcaks  of  Baptifms  f  The  Baptifms  I  mentioned 
 which  arc  plural  or  Two ,  in  refpett  of  the  fubjeft*  capable, 
 the  grown  men  of  the  Nations  converted  ,   and  their  Infanta  or 
 Children,  but  yet  but  one  and  the  fame  Baptifm,  as  formerly  I 
 have  fhewcdj  Baptifms  I  fay,  and  impofition  of  hands,  and 
 alludcth  to  the  practice  then  and  tincc  in  ufe  with  the  Church, 
 That  fuch  Children  as  were  baptifed  in  their  Infancy ,  mould 
 afterwards  openly  in  their  own  perfons  and  with  their  own 
 mouth,  own  the  Covenant,  confirm  and  ratifie  the  promifc  and 
 condition,  make  Profeflion  of  their  Faith,  and  fo  be,  by  impo* 
 fition  of  Hands ,  farther  confirmed  and  admitted  to  the  Lords 
 Supper. 
 
 Now  you,  Sir,  quite  contrary  to  the  order  of  thefe  principles 
 of  the  doctrine  of  Chrift,  as  they  are  called  in  the  1 .  verfc  ofHeb. 
 d.Ycub.gin  at  impofition  or  laying  on  of  Hands,beforc  Baptifm, 
 or  the  laying  on  of  Water,  and  fb  do  but  impofe  upon  us,  as 
 the  Children  ,  (  impoftor-'ike  )  requiring  tuft  Confeffion  of 
 Faith  from  them,  before  they  have  from  you  Adminiftration 
 of  Baptifm,  as  if  your  Children  born  Chiiftians,  had  no 
 more  privilege,  were  in  no  better  condition,  than  the  Pagans 
 and  Nations,  Chi  i  ft  fait  his  Apoliles  unto. 
 
 5- 1 
 
Difciplewhot  evenCkildren.  yy 
 
 5.  I  (hall  tell  you,  that  the  ward  traiflated,  Teach,  all  Na- 
 tions, (in  which  lycth  all  the  force  of  your  arguing  againft 
 Childrcns  Baptifm)  it  fignifi-th  (fee  your  wantotsk  (1  in,  and 
 yoar  folly  in  declaring  and  clamoring  againft  U.Jvcrfity  and 
 human  learning  in  the  divine  Languages,  for  fo  arc  the  original 
 ones )  fignifieth  in  the  original  ,  not  onely  to  TYach,  but  to 
 make  Difciples  of  the  Nations,  to  admit  them  to  be  Scholars, 
 tobetaughr,  This  is  the  end  wherefore  the  ApoftLs  wercfent 
 ou8,  nani:ly  to  make  Difciples,  and  the  AcYions,  whereby  they 
 were  to  attain  this  end,  were  Baptifing  and  Teaching,  and  if  it 
 were  not  thus,  there  would  be  found  a  Tautology  in  Chrifts 
 words ,  and  you  muft  read  thera  thus ,  Go  teach  all  Nati- 
 ons, baptifing  them,  Teaching  them.    Such  an  Expofition  as 
 this  would  put  you  to  your  (hifts,  Go  ye,  make  Difciples  to 
 me  out  of  all  Nations  bv  Baptifing  and  Teaching  5  and  fuch  a 
 ons,  may  do  well  enoug  1 ,  very  well  againft:  you,  who  when 
 you  come  to  this  or  any  Texc,do  but  fliift  up  and  down  for  your 
 felf ,  but  fift  not  at  all  for  the  fenfe.     And  therefore  (to  puzzle 
 you  a  little ,  for  there  is  no  farther  hopes  of  any  of  you  I  fear,) 
 1  will  tell  fonr:  what  more  that  out  Divines  have  added  to  jufti- 
 fic  this  Expoficion  *,  Cirift  faith  not,  go  make  Difciples  and 
 baptifc  them,  bat  make  difciples  baptifing  them,  implying,  that 
 by  bapr.ifmg  them  they  made  thcmDifciplcsjLike  as  it  is  faid,thac 
 John  did  baptife  in  the  WildcrneiTc  and  preach,  as  though  he 
 did  baptifc  firft,  and  then  preach :  So  all  Ifrael  is  faid  to  be  bap* 
 tifed  into  Mofest  not  as  already  taught,but  to  be  taught  by  him, 
 for  tke  future,  I  Cor.  10.2. 
 
 But  I  will  not  ftand  upon  this  Difcipling  the  Nations,  by 
 baptifing  them  and  their  Children.  Though  the  word  (difciplc 
 them)  be  a  genrral  word,  comprehending  in  it  both  kinds  of 
 converfion,both  by  the  preaching  of  the  word, and  the  initiation 
 of  baptifm.  This  is  that  though  ,  which  i  can  prefle  hence, 
 That  all  Difciples  of  Chrift  arc  to  be  baptifed ,  there  is  a 
 Command  for  this  ,  Go,  Difciplc  the  Nations  and  baptife 
 them. 
 
 And  that  this  difcipling  the  Nations,  was  a  making  them 
 Scholars  and  Difciples  of  Chrift,not  as  taught,  but  to  b:  taught 
 of  him  as  before,  the  force  and  energy  of  the  word  in  the  ori- 
 ginal imporceth  as  much,  as  may  farther  be  declared  in  Mat- 
 
 K  k  k  3  thtw 
 
78  bifcifits  vehot  even  chilctrn. 
 
 thewij  57.  Where  Joseph  of  Ari,),u\kea. ,  dilciplcd  himfclf 
 (chc  fame  word  it  there  that  here  is)  enrrcd  himf  If  to  be  of 
 Chrifts  fchool :  and  one  ol  John  o.  27  Where  the  blind  man 
 faith  to  ih  Plarifer ,  WAlyt  be  aljo  bis  Vifciphi^nA  be  initiated 
 to  Larn  of  him  >  anjci  n*y  be  farther  inftanced  from  rhe  manner 
 of  the  JiWts,  s  n'  <r,gft  whom,  to  become  a  Difciplc  was  to  be 
 initiated  into  *  M  'fter,  *o  be  taught  of  him,  and  therefore  the 
 very  day  arv  ,.  r  aatcd  themfclvcs  to  learn,  they  were  called 
 DifcipK'  were,  and  fo  called  his  Difciplcs,  from  the 
 
 firftday  them  andfaid,  Come  follow  me;  And  like 
 
 as  men  a  h    S<  .uidiers  under  fuch  a  Captain,  from  the 
 
 time  of  i  '  him9  though  they  be  not  as  then  taught  the 
 
 skill  of  A 
 
 Now  then  Sir,  are  n^t  Children  t  may  they  not  be  called 
 Ads  11.26.     Difciplc?  *  , ;  u  nay  as  well  Jeny  them  to  be  Chriftians,  as  to  be 
 Difcipki1.  F  i  (\  cake  itj  Difciplcs  and  Chriftians  are  Synony- 
 mas,  that  i  ,  (  left  you  think  of  finorfymony  in  that  word) 
 words  of  iru  fame  name  aid  fign'fication ;  fo  that  all  Chriftians 
 are  D  fciples  ofChrift,  and  all  Difciplcs  of  Chrift  they  are  Chri- 
 ftians :  and  howfoever  Difciplcs  were  called  Chriftians  firft  in 
 jfntioch,  they  may  be  fo  railed  after  in  any  place  5  and  Chrifti- 
 ans whercfoever  may  rv  called  and  are  Difciplcs  of  Chrift.In  the 
 mouth  of  two  witneff. 5  this  word  may  ftand  ,  to  bear  you 
 down  for  AGs  15.10.     CHIdn  n,  upon  wbofc  necks  thofc  falfe 
 Teachers  would  have  pu  the  yoak  of  ciromcifion,  are  called 
 Difciplcs  ,  I  fay,  they  would  have  put  it  upon  the  Infants  of 
 belecvcrs,  as  well  as  the  befcev i  g  Parents ,  for  they  would  have 
 done  it  after  the  manner  of  MjesLvw*  pr*  fling  it  flill  to  beof 
 force.     And  why  not  Difciplcs ,  I  pray  1  do  they  not  vifibly 
 belong  to  the  family  and  fchool  of  Chrift,  yea  and  his  Kingd  m, 
 and  fo  why  not  fubje&s  alfo  r  are  not  the  little  Children  of  a 
 kingdom,  fubjefts  thereof,  though  they  know  not  the  Lawcs 
 of  the  fame  r  is  not  the  promifc  made  unto  our  Children,  and 
 the  Covenant  of  God  upon  them,  and  do  not  We  Parents  offvr 
 them  to  God,  giving  up  our  Names  to  God,  both  for  our  fclves 
 and  all  our  Families,  and  undertake  for  them,  and  their  in- 
 flru&lonand  education  in cbriftianity,  and  will  this  work  no- 
 thing to  the  declaring  them  Difciples  ?     I  will  (hut  up  all  thefe 
 interrogatories  wich  this  Affcrtory,  thatbeaufe  if  children  of 
 
 Chriftian 
 
C  hrijiian  Infants  may  be  taught  as  well  as  the  'jews,  y  p 
 
 Chriftian  difcipJed  parents  be  alfodifcipled,  why  then  they  arc 
 wUhin  this  commandement  of  Chrift,  and  may  and  ought  to 
 be  baptized  ;  ad  Co  you  have  a  convnandement  for  their  bapti. 
 zing  out  of  thac  word.  Go  difciple  the  Nation?  i  our  chil- 
 dren are  as  capable  of  bein^  DifJptes. 
 
 Or  (if  youwillnotgoirom  yon  Engliuh)  of  being  taught9 
 as  the  children  of  the  Jewifh  Parents  were ;  which  if  you  yeeld 
 unto,  as  you  cannot  do  otherwife,.  then  (hew  me  fome  reafon 
 why  our  children  are  not  as  c~pab)e  of  Bptifm  without  fuch 
 teaching,  as  the  J^ws  child;  en  were  of  Gircumcifion  without 
 the  fame.  Bcfides  that  I  will  minde  you  of  this,  that  though 
 they  be  not  capable  of  receiving  aftual  teaching  from  men,  they 
 are  not  uncapablc  of  Gods  own  teaching,  even  in  their  infancy, 
 no  more  than  children  of  the  Jews  were ,  that  hereupon  you 
 fhould  debar  ours  fromBaptifm,  when  as  theirs  were  not  kept 
 from  Circumeifion  upon  any  fuch  account. 
 
 6.  The  fame,  or  rather  another,  Commandemcnt  for  our 
 Infant  Baptifm ,  may  be  fetched  out  of  thofc  words,  Bapti- 
 zing them,  for  whom  doth  our  Saviour  defign  here  for  the  Subi 
 jeft  of  Baptifm,  or  pcrfons  to  be  baptized  ?  why,  the  Difci- 
 pled,  or  taught  Nations,  Parents  and  Children ,  they  have  a 
 right  to  the  Gofpcl  preached,  as  Nations,  but  a  right  to  Bap- 
 tifm, Parents  and  Children,  as  difciplcd,  taught,  and  brought 
 into  Covenant.  So  that  when  Chrift  commanded  the  Apoftles 
 to  baptize  the  Nations  Co  difciplcd  and  taught,  he  did  not  look 
 onely  to  the  time  then  being ,  but  to  the  continuation  of  a 
 Chriftian  Progeny  and  Poftcrity  of  Believers  upon  earth.  So 
 that  as  S.Pd«/ faith,  i  Tim*l>i6.For  thiscaufe  I  obtained  mercy, 
 that  in  mc,  firft  Jcfas  Chrift  might  fliew  forth  all  long.fufF-rinf, 
 for  a  pattern  to  them  who  mould  hereafter  believe  on  him  to 
 life  evcrlafting :  fo  thefc  Nations  obtained  mercy,  that  in  them 
 firft,  Jefus  Chrift  mighr  mew  forth  Baptifm,  for  a  pattern  to 
 them  who  mould  hereafter  be  difcipled  and  taught  of  him  in 
 the  evcrlafting  Covenant ;  namely,  that  Bap*  ifm  belongcth  to 
 them,  all  other  Nations,  fo  far  forth  as  they  confift  ot  difci- 
 plcd Parent?  and  Children,  Parents  proft fling  Chrift  in  their 
 own  pcrfons,  and  their  Children  under  their  Chriftian  Educa- 
 tion ,  both  together  njake  up  a  difciplcd  Nation,  commanded 
 here  to  be  baptized,  as  the  proper  and  adequate  Subject  of  Bap* 
 
 tifmr 
 
Bo  chr/Jlian  Infants  may  he  taught  a i  vpcII  as  the  Jem. 
 
 tifm.  So  that  it  Icanfh^w  that  the  Children  arc  contained  in 
 the  word  Nmons,  the  work  is  done ,  a  commandement  here  is 
 for  their  baptizing.  1  (hall  do  it  brkfly ,  yea  it  ii  done  to  my 
 hand  already. 
 
 i.  Ic  is  a  general  rule  in  Scripture,  That  children  are  alwaies 
 included  in  every  a  d  inniftration>whcthcr  of  promifes  or  threat* 
 nings,  mercies  or  judgements,  pdvil  ges  or  burdens ,  unlcfs 
 thy  be  ex  eptjd  j  and  in  the  very  conftitution  of  it,  children 
 make  a  great  part  of  a  Nation. 
 
 2.  In  thi.«  p4rtieu-.ar,  of  ih<-fe,  all  Nations  here,  fome  think 
 it  to  be  fpokeii  emphatically  ,  in  opposition  t«  the  one  Nation 
 of  the  jews  (*nd  lb  it  i«  in  a  feufe ,  this  was  the  onely  taught 
 anddifcipledNiti  »nj  buc  now,  go  and  ceach  and  difdplcall 
 Nations?)  I  mould  rather,  or  a    v.  I,  chink  ic  to  befpoken 
 in  appoficion  and  rcU'iot  uato  rhc  one  Nation  of  the  J'WS, 
 that  like  as  thc.Na  i'  no'  the  Jews  ha  h  ben  *  long  nm  difci- 
 pled  and  taught  in  the  Co  enant,  md  circumcifed,  the  parents 
 with  their  children :  (o  now  all  Nnrons  are  commanded  to  be 
 likewife  difcipled  and  taught  i:  the  fame  Covenant,  and  bapii- 
 Z.d,  the  parents  wirhth  ir  children,  the  which  S.P*«/ftiew- 
 eth  clearly,  Gal.  3.  8.  &  9.  namely  ,  that  the  Dc&rlnc  of  the 
 G  >fpel  dtlivcred  to  Abraham  in  rhc  nature  of  a  Covenant,  was 
 pr  ached  now  to  all  Nations,  and  fo  the  blcfling  of  Abraham's 
 family  was  here  conveyed  to  the  believing  families  of  the  Nati- 
 01  s ,  and  fo  the  Pro  rife  and  the  Seal  Baptifm  were  here  applied 
 to  the  fame  families,  father  and  children,  as  the  promife  and 
 fcal  Circumcifion  were  to  the  particular  families  ctAbrahamf*- 
 thcr  and  children,  and  fo  here  came  the  Nations  to  be  blc  fled 
 in  Abrsham}  and  Abraham  here  began  to  be  the  father  of  many 
 Nations. 
 
 The  which  may  be  yet  made  more  to  appear,  if  the  time  be 
 looked  upon,  when  the  Apoftles  were  fent  to  teach  or  difciplc 
 thefe  Nations,  juft  when  Circumcifion  lay  a  dying  fas  I  may 
 fo  fay)  and  expiring,  or  ccafingtobc  a  fcal  of  admjniftration 
 unto  the  Jewim  Church,  a  very  fit  time,  the  very  time  for  the 
 L^rd  to  appoint  Baptifm,  and  to  cnlive  it  for  rhe  fcal,  to  come 
 in  place  of  the  other,  and  perform  the  fame  ofh:e  in  ■■.'  <  C  hur- 
 ches  of  the  Gentiles ,  as  the  other  did  in  the  Chore,  of  the 
 J  tfSj  namely,  to  let  in  the  believing  parents  with  their  chil- 
 dren* Look 
 
Chriftian  Infants  may  be  taught  as  well  as  the  Jews. 81 
 
 L  >ok  again  into  Rom.  1 1.  23,  8c  24.  thcfc  Gentile  and  Pagan 
 Nation?  were  to  be  taken  into  the  place  of  the  Nation  of  the 
 Jews  }  now  upon  this  their  cutting  effand  cafting  out,and  thefe 
 wild  olives  were  to  have  the  fame  engrafting  into  the  good 
 Olive,  as  thenatural  branches  had  :  bat  they  and  their  children 
 were  grafted  in,  and  now  they  and  their  children  are  cut  off; 
 fo  thefe  and  their  children,  of  the  Nations  here,  were  in  the 
 like  manner  here  cngrai£:d  and  implanted  into  Chrift ,  and 
 therefore  baptized,  Row.6.5.  I&c  a?  the  other  circumcifcd. 
 
 Laftly,  what  a  great  change  would  there  have  been  elfe  in 
 the  heart  and  love  of  Chrift,  if  now  he,  who  rebuked  the  Apo- 
 ftles  for  htndring  the  little  children  of  the  Jews  to  come  unto 
 him,  yea  who  embraced  them  in  his  arms,  laid  his  hands  upon 
 them,  and  buffed  them,  mould  now  himfelf  in  this  comman- 
 dementuntohis  Apoftle9,  to  teach,  difciple,  and  baptize  the 
 Nations,  not  mink  them  the  children  of  thefc  Nations  in  the 
 like  manner  a«  to  Baptifm,  as  he  did  the  children  of  Abraham 
 as  to  CircurHcilion,  but  leave  them  out ,  or  forbid  them  to 
 come,  or  be  brought  unto  him  ,  as  if  he  had  now  no  delight, 
 or  took  no  pleafurc  in  the  Infantry  of  the  Gentiles,  whereas 
 himfelf  long  before  fpakcof  this  very  time,  Ifa.49.22.  Behold, 
 I  mil  lift  up  my  hands  to  the  Gentiles ,  and  fet  up  wyjiandard  un- 
 to the  people ,  and  they  Jhall  bring  thy  fons  in  their  arms  er  bo- 
 fonis,  and  thy  daughters  jhall  be  carried  upon  their  Jhoulders,  But 
 why  did  not  Chrift  here  put  in,  baptize  the  Nations  and  their 
 feed,  as  he  did  in  the  firft  adminiftration,  Circumcifc  the  Jews 
 and  their  feed  >  The  Anfwer  is  made  in  the  very  Qucftion,  Be- 
 caufc  he  did  it  in  the  firft  adnriniftration  of  Circumcifion,  there 
 was  no  need  of  doing  it  again ;  and  betides  ,  children  having 
 once  a  right  to  be  accounted  as  belonging  to  Chrifts  Church, 
 and  to  be  reputed  viiiblc  Members  thereof,  and  no  forfeiture 
 made  thereof  on  their  part,  or  bar  put  In  by  Chrift  or  any  o- 
 ther  pcrfon  of  authority,  they  are  alwaies  fo  to  be  reckoned  o£ 
 yea  they  arc  here  put  in  again  and  mentioned,  in  the  difciplcd 
 Nation,  and  compreheniivcly  included  in  Them,  baptize  them, 
 the  Nadons  difcipled,  which  confift  of  parents  and  their  chil- 
 dren, which  make  them  up. 
 
 Again,if  the  children  had  not  been  included  herein  thc(e  Na« 
 tlcnsjwhat  a  great  change  had  here  bin  made  in  the  latitude  and 
 
 L  1 1  extent 
 
82  Chnjtian  Infant  i  may  be  taught  at  well  as  the  Jem. 
 
 extent  oi  the  Covenant,  as  to  the  iwbjcft  thereof,  I  mean  this 
 particular  of  children,and  that  without  warning  given,*  here- 
 by fomc  other  provifions  or  courfc  might  have  been  fought  for 
 and  fipplicatcd  at  Gods  hands,  for  the  good  of  their  f  uls? 
 for  by  this  your  rule  of  fhuttine  cut  children  from  Bap  ifm,  by 
 the  power  of  this  commandement,  according  to  your  interpre- 
 tation, if  a  Jew  (feould  convert  to  Chrift,  and  become  a  Chri» 
 ftian,  anvi  bclievein  Chrift  iome  in  th. -fl  fh,  h:  flioold  be  in  a 
 worfe  condition  as  to  his  child  i.han  before,  as  who  may  not  be 
 baptized,  wh  rf-as  before  he  might  be  circumcifed,  and  the  pa- 
 rents taich  in  Chi  ftwM  be  a  loft  and  pre  j  id  tec  to  his  child; 
 and  both  p.rent  and  child  m  »y  think  it  to  bj  a  wot  f  Covenant 
 than  the  former,  whereas  iriv  bur  one  and  she  fatrc,  and  there- 
 fore when  he  was  a  Jew,  hi *  child  w^sciFcttmcifed,  fo  when  he 
 becomes  aCrriitian,  rrs  child  ;«o.b  baptized. 
 
 And  thus  I  have,  out  ui  thi;  Tx  f  Ma: then?  /%  19.  where- 
 in your  parry  glorieth  fo  ma ;h,  (  u  •'  I  prgatc  c  >  re'l  you, 
 that  herein  is  not  defcrib^  che  pi  iwr,  I  ftitqtionoj  Bpum, 
 buconeJyan  enlargement  of  tjic  -ApoftlesQommtffion)  1  have 
 evinced  a  corners  jiidemmr  ioi  b'-tpiizm...'  of  bi^n'so'  Be  ievers: 
 you  (perhaps)  looked  for  a  comiti  -  d  xpreft  in  fo  many  let- 
 ters and  fyllablcs,  €0,  b.ip  iz- the  chikb  n  oi  B  Iicvcrs;  but 
 is  it  not  good  and  ifF.ftuai  (it  ought  tob  )  if  in  hid  d  in  the 
 fenfe  and  rot  aning  of  the  words?  are  not  Mai  ifrrare4  and  Mini- 
 ftcrstoo  (by  youcleav.)  meanc  in  rh.it  corm  ^ndement,  Ho- 
 nour thy  Father  "i  are  nor  en?ic  anH  narred  /  kcvA  ife  comp  i  ed 
 in  that  command,  Thou  fhilc  do  no  n  u  der  f  yet  neither  thofe 
 nor  theft  are  exp<ffl  '  lit  rally  or  v-rbalfy  cotnn  nded  ;  w  ere 
 is  the  BHh;.»p  or'  Rove  mention  d  in  the  Kevelauvns  ?  ycc  he 
 meant,  and  his  univerfal  h  adlbip  by  the  B  aft  tberc  and  his 
 mark.  I  could  giv?  you  many  more  inftar-rxc.  A"d  why  not 
 Infant*  alio  com  pa  fed  in  this  coiv.m.'td.,  Ductplc  the  Nition* 
 and  baptize  th  m,  thonph  not  ft  down  thue  by  name,  a- 
 mongft  the  Nations  andDlftiples  to  b^baprizd.  But  I  have 
 writ  enough  of  this  P.'incbs'orc. 
 
 Iwillonely  (as  formerly,  now  alfo  for  a  conclusion  of  this 
 Poinr,)  leave  with  yet;  anoh'rSlIoei(m,n)pp.fing  that  now, 
 having  beenufed  to  train,  f  Syilogh'ms  I  mean)  you  wdlnot  be 
 much  afraid  of  them ,  though  you  think  them  the  bug  bears 
 
 of 
 
chrijiUn  Infants  may  be  taught  as  well  as  the  Jews.  g* 
 
 of  the  Universities ,  and  limbs  of  humane  Arc?  and  Sciences: 
 fear  not,  for  unlcfs  you  come  nigh  them,  which  (I  believe)  you 
 will  not,  or  dare  nor,  they  will  not  bite  you :  otherwifc,  they 
 have  teeth  in  their  mouths. 
 
 ThciixthSyllogifro  is  this: 
 The  difcipled  or  taught  N  ttions,  and  fo  brought  into  Cove- 
 nant, arc  commanded  by  Chrift  to  be  baptized,  Mat.  28. 19. 
 
 Bjc  the  Parents  «nd  1  heir  children  are  the  difcip'ed  or  taught 
 Nations,  andfo  brought  into  Covenant. 
 
 Therefore  the  Parents  and  their  children  are  commanded  to 
 be  baprizsd. 
 
 The  firtt  Propofirion  is  the  letter  of  the  Text,  as  is  faid. 
 The  fecond  is  largci  y  pr  >ved  before  ,  and  who  need  doubt 
 but  thar  children  are  inc'u  !cd  in  the  word  Nations?  being  a 
 part,  and  a  great  parr  or  th  m,  and  comprehended  in  every  ad- 
 minift  ation  of  grace  and  mercy  efp.cialiy. 
 
 A  id  now  I  aving  the  commandenienc  of  Chrift  for  Infant 
 Bip.iii,  I  proceed  to  the  fecond  kinde'oi  Warrants  ycu  call 
 for  ;  namely,  tic  example  of  Chrift  and  his  Apc.ftles;  for  fo 
 thefc  two  you  y  <ki  together  in  your  Q_aercs ,  and  impofe  upon 
 my  neck  c •  >  b  a  uf>  and  carry  out  in  this  and  all  points,  Com- 
 mands and  Examples,  when  your  felf,  as  a  Bullock  unaccufto- 
 medtorhey.ke,  n  Ithcr  d<',  nor  can  (hew  cither  of  th:  two, 
 for  your  wild,  untamed,  and  untaught  opinion. 
 
 A*,  for  the  example  cf  Chrift,  it  is  a  vain  thing  to  demand  it, 
 as  who  bapiiz  d  none  ,  as  I  have  told  y  ju  formerly  out  of  the 
 Evangclift. 
 
 And  for  the  Apo  files,  they  baptized  but  a  few,  as  whofc  bu« 
 fin^fs  and  work  was  cfpecially,  and  lay  for  planting  Churches, 
 and  raifing  of  foundations  out  of  grown  perfons  converted  by 
 them  out  of  Judaifm  and  Gcniili(m,  as  is  cxprefly  fct  down, 
 1  Cor.l.i  3  &  17,  And  therefore  if  Chrift  fent  them  not  to  bap- 
 tize, but  to  preach  the  Gofprl,  (not  to  baptize,  either  efpeci- 
 ally  in  reference  to  preaching  and  converting,  or  generally,  all 
 whoi-71  thry  preached  unto  or  converted  :  )  it  was  not  part  of 
 their  commiflion  to  do  fo,  nor  any  violation  of  Chrifts  com- 
 mand, for  them  not  to  do  fo ;  for  then  S.Paul  would,  and 
 mould  rather  have  asked  God  pardon,  than  given  him  thanks, 
 as  here  he  doth ,  for  that  he  baptif  d  none  of  the  Corinthiens 
 
 Li  1  2  (whom 
 
84  Chrijiian  Infants  may  be  taught  as  well  as  the  Jervf. 
 
 (whom  notwiihthiidina  in  Cbrijt  Jefus  he  begatt  through  the  Go- 
 }peL>  iCor.4.15 .)  fave  fome  few  hcrcalfo  named  and  mention- 
 ed by  him* 
 
 This!  acquaint  you  with  ac  firft,  to  It  you  underftand  the 
 reafon  of  fo  frequent  mention  of  the  Bapiifm  of  b.lieving 
 Converts,  and  of  fo  much  filencc  in  Scripture  of  Infant-Bap- 
 tifm,  and  to  ihcw  you  farther  the  irrationality  of  your  de- 
 mand, who,  as  your  friends  and  father  Jefuites  were  wont  to 
 call  upon  us,  for  Names,  Names  of  Proteftancs  before  Lmket's 
 daies,  now  clamour  me  for  Example.*,  Examples  of  baptized]  In- 
 fants in  the  ApoiHes  time  :  Yea,  to  prefent  to  you  the  inva- 
 lidity of  your  reafon,  fo  frequently  urg  d,  the  Apoftles  did  not 
 practife  conftantly  the  baptizing  Infants,  and  therefore  it  is  not 
 to  be  fo  done.  For  (befides,  that  for  you  to  reafon  negatively 
 from  the  Scripture  in  a  matter  of  fact,  as  here  from  the  not-pra- 
 fticc  of  the  Apoftlcs,  to  the  unlawfulncfs  of  our  practice,  and 
 fact,  fhewcth  you  are  indeed  averfe,  not  onely  to  humane,  but 
 even  Divine  Arts  and  Sciences  there  being  no  Divinity,  little 
 humanity,  in  fuch  arguments,  fitter  for  children  than  men,  for 
 the  (bales  of  a  Higlcr,  than  the  Schools  of  a  Difputcr,)  I  have 
 ihewed  you  good  reafon  why  the  Apoftlcs  (  yea  the  Apoftlcs 
 own  reafon,  which  (I  fuppofc)  you  will  not  deny  to  be  good) 
 did  not  baptize  all,  either  grown  perfons  whom  they  convert- 
 ed, or  their  Infants  by  name ,  and  fometimes  did  not  baptize  ac 
 all,  when  they  had  converted  people.  And  miy  not  I  now  turn 
 the  fame  Argument  upon  and  againft  your  fclf3  and  put  the 
 fame  yoke  upon  your  neck  ?  There  is  no  practice  of  any  Apo- 
 ftle  to  be  (cen  or  read  of  in  the  whole  Gofpcl,  or  Adit  of  the 
 Apoftlcs,  of  their  baprizmg  any  Chriftians  child,  when  he  was 
 grown  up  to  years,  and  therefore  your  practice  in  doirg  Co  is 
 unlawfull  and  unwarran'ablc,  you  (1  believe)  would  think 
 this  but  mad  arguing,  but  you  know  the  man  and  his  commum* 
 catistt.  1  Kings  911. 
 
 From  the  Afts  of  the  Apoftles  there  may  be,  but  from  the 
 non^Actsof  the  Apoftfes  there  may  not  be  made  or  drawn  a 
 good  reafon  to  enforce  or  enforce  a  practice.  There  is  recorded 
 no  practice  of  any  Apoftle ,  admitting  women  to  the  Lords 
 Supper,  or  example  of  any  woman  receiving  the  Lords  Supper 
 (more  than  of  Infants  receiving  Baptifm,  and  the  Ap  ftles 
 
 admitting 
 
Whole  Haufiolds  baptized. 85 
 
 Si  r  ll'„™ Xre •  vou  will  fa?  «ff*<i  «as  not  ,h  **""  f"Pper 
 
 Td'"    i  ft  td  tO    hJ  XTchuUof  UM«**.  to  -he 
 
 $£?££..  andfoC&jr  1)  was  not  Jgft*** 
 
 V      u  urWiirrh  of  CoYintk<,  andtowholc  Hindus  tnerc, 
 
 V  7,n7  F  «V-r  or  CWU?  TiLce  indeed  you  mav  prove  and 
 
 S££S£*32  oX^vingthenUt.  g 
 Kte.vtng  tnc  i.         "£E      ,  ,  oveQ  m3ny  wayes)  that 
 
 ^Though  here  ftnuldbe  nothing mentioned exphc.cly  of 
 t£lpoftk9 praaice  of  bapdfing  children,  or  ch.ldrens  exam- 
 ples of  receiving  twptifm, in  the  G...pel. 
 
 For  vour  fuHer  U  .dcrfhnding  in  this  poynt ,  look  DacK  to 
 what Vhav   di  conried  formed?  about  ourimitauon ,  o J e.x- 
 
 *?  P"  i'tft';  o.  R  it,  n  affi^aa'e  ari  Poficive  Rule 
 S^SSdfo iH'  a.'n.  and  herein,  they  baptifedfuch, 
 
 ta$»bl,  might  not  meet  with  allperlons and  °«afion8jand 
 
 hir  praaice  is  not  a  fall  rule,  though  a  good  rule  i  b»**"«* 
 
 fon    «ve  before,*  a  playner  one,  for  that  they  were  altogether, 
 
 Cr  Praftloe  and  example  in  not  baptifiug   fuel,   or  fucb, 
 
 is  no  rule  for  the  Churches  to  walk  by  now.  „,n,.„» 
 
 B  at  y«  (Sir)  uotwichftanding  all  this,  thcreare  fa,r  fcotftq* 
 
 Li  1 1  3 
 
86  Whole  houpooulds  baptifed. 
 
 and  prints  or  the  Apoftlcsfeec  to  be  fecn,  walking  in  this,  though 
 
 not  fo  much  beaten,  w^y  of  baprifing  Deleavers  and  their  infant?, 
 
 which  the fcripturcs  have  traced  and  tracked  out  for  us  to  take 
 
 after  them.     As  in  the  A&s  of  the  Apoftlcs,  chap.  1615.  Lydia 
 
 Jhe  and  her  houlhoU  tva<  baptifed,  and  verfc  33.  '  the  Gaoler,  He 
 
 and  all  his  houjhold  was  buftiftd   ;    A&s  18.  chapter  vcrfe     8. 
 
 Crifpus  with  all  hishonfe  ,  and  many  oi  the  Corinthians  with 
 
 their  houfhoids  (for  fo  it  is  mcancj  were  bapufcd.  So  in  the  Afts 
 
 ofPtf«/thc  Apoftle,  1  Cor.  11.4,5.6.     Where  is  repeated  again, 
 
 the  baptifing  of  Crifpus,  zn&Gaius,  end  the  houjhvld  of  Stepha- 
 
 nas. 
 
 And  I  know  nothing  to  the  contrary,  or  contrary  to  the  Ana- 
 logy and  proportion  of  faith,  but  rather  it  may  be  agreeable  to 
 the  Harmony  of  the  fcripturc,  and  thefe  fci  paires.   It  1  mould 
 fay  that  thofc  perfons  who  ;<r- mrui»n«>d  but  tingle,  are  meant 
 to  be baptifed,  them,  and  their  hou(h  'd* ;  as  Gaius    hereby 
 Paul.     So  Cornelius  by  Peterr  yea  the  E  ruch  ,  bapiifdalonc 
 by  Philipy  might  proaire  his  ch'ldren,  it  he  '>ad  any,    obc  bap- 
 tifed by  fome  oro  her   Evang^ical  minifter  coming  into  thufe 
 coafts,  and  fj  where  the  houfh  -Id  of  4ri  rcbuks  3  and  th   houf- 
 hold  of  NarciJJus  are  mentioned,  a    &ontam  1610     A  id  the 
 houlhold  oiOnefiphorusy  2  Zim,q  1  <?      B-ptifed  hcumoldaaie 
 there  meant. 
 
 N  awwhen  it  is  did,  fuch  and  f  ic'a  wcreb.'.pnre<J  and  all  their 
 
 houftiold',  fuch  a  one,  and  All  his,  ty  the  Apoftle?,  is  jour 
 
 i  pagination  fo  ttrong,  and  wide,  as  to  (hut  owt  th*  childrn  fli  ft 
 
 out  of  doors  of  thole  houfhoMs,  that  Co  nexr/you  may  exclude 
 
 them,from  the  Apoftle*  Bapiifn  ?  You  muft  do  fo,if  there  were  a 
 
 ny  wichin  doors,  or  tell  us,  that  the  Apoftks  pafjed  by  th:m, 
 
 in  their  bapfifings  ;or  you  muft  frVw  u',  that  all  the  W.  men  in 
 
 thofe  hou(h  >lds,  were  barren,  not  a  Mother  of  a  Child, °r  a 
 
 young  one  amongft  them  allfFor  though  there  fhould  not  have 
 
 been  in  them ,  Infants  or  Suckling?,  yet,  if  but  a  y^  unglir.g  and 
 
 a  Child  of  fome  years,  all  would  have  been  but  a?  one,  as  to 
 
 their  Underftarding  and  confclTing*)   Or  yi  u  mart  thus  divide 
 
 the  houflaolds,  fa»  you  are  good  at  dividing  houfes  and  ho  fet 
 
 hoMs,  ft'ing  the  Husband  againft  the  Wife,and  alienating  the 
 
 Children  from  Father  &  Mo  her,  which  is  a  very  bad  praftice,) 
 
 and  fay,  that  not  all  the  Houftnld  was  baptifed,  whertauhe 
 
 T\xfi 
 
Whole  hottfiottldf  b  aptifed.  8  7 
 
 Tcxc  faith  txprefl/,  He  and  all  his  hcujhold  were  baptifcd,  buc 
 fome  major  pirt,  or  the  moft  considerable  part  of  the  houfe, 
 and  when  it  is  faid »  the  houf:  of  Ifracl  was  circumcifed,  its 
 mcanr  not  o\  a  parr,  either  major  or  moft  confiderable,  but  of 
 the  whole  houfe ,  as  to  the  Parents  and  Children  ,  and 
 Servants  alfo  or  Prof.lyr.e8  under  their  education  and  inftrufti* 
 on. 
 
 I  do  not  vvotdcr,  you  cannot  abide  our  tlniverfity,  Arts , 
 and  Sciences,  Tncfe  cannoc  abide  you  and  fuch  rcafonings  and 
 interpretations  ;  the  Apoftlcs  r>aptifed  fueh  and  all  their  houf- 
 ftold*,  that  is,  the  gracr  part,  the  people  of  Growth  ;  for 
 thojgh  fometirnes  f.ich  1  word  may  be  fo  taken  ,  where  all  arc 
 not  capable  of  the  thing  cloneor  fpoken  of,  you  muft  prove  ic 
 to  be  f  >  hire  meant  in  aTi  th  •  pi  ices,  wfvrc  the  Apottles  baptifed 
 fuch  and  all  chfif  hb  (holds ,  which  you  can  never  doe,  the  cx- 
 preir  Lett  r  (which  y  >u  ire  fo  for, )  isrxpicfl/  againft  you>fuch 
 and  ill  hci  ha  dh  'ds  of  wh"ch  many  times  alfo  children  are 
 not  on-:ly  fome  ot  all ,  and  apa^tof  the  whole,  hot  (inyonr 
 T-arns,  one  of  fhrm  ar  lead)  th?  major  par  (  Uay  not  the 
 ntuit  confiderable)  bui  I  iay  a  capable  part  too,hut  if  in  :11  or  a- 
 ny  of  thefch  >u(h  >lds,  there  was  but  one  infant,  or  anyone 
 you  ag -tripling,  you  are  gon  ,  astothe  Apoftlcs  practice  who 
 baptised  rhe  bl-cver,  and  all  his  houfhuld  ;  and  incapacity 
 here  is  none  to  hinder  either  our  intci p.etdtion  or  the  Apoftlcs 
 rniniftradon  ;  for  if  there  had  been  any  in  the  houlhold 
 uncapsb!i.  The  Apoftie  would  not  have  baptifed  the  whole 
 houihoH,  or  the  belecvcr,  and  all  hbhoulhold:  and  I  have 
 abundantly  flawed  before  from  the  Apoftie  ,  that  Infants  of 
 B-lccvrr*  are  capable  of  baptifm,  V.rls  32.  Now  if  be  faid, 
 th  k  the  Apoftie  preached  and  fpake  the  word  to  the  Gaoler,  All 
 that  were  in  the  Gaolers  houfe,  fo  all  n  i^ht  beleevc  and  be 
 baptiurd  ;  ic  i*  true,  the  Apoftie  did  fo  fpeak  the  word  to  all  ca« 
 pabL-ofit,  but  yet  at  th-  31.  Vcrfe,  he  fpeaksof  thcfalvation 
 of  all  the  houfe  upon  the  ttarms  of  the  Gaolers  beleeving,  for 
 that  the  promifc  and  Covenant  being  fo  made  at  firft  ,  held  ftill 
 to  b;I; evens,  parents  and  their  children  and  here  alfo  fcrvants, 
 brcauf.  it  is  faid,  he  and  all  his ,  were  baptifed  in  the  33.  vcrfe, 
 S>  it  appears  to  me  ,  thar  the  Gaoler  himfelf  onely  beleeved, 
 and  had  an  inward  work  of  Faith  wrought  in  the  heart  upon 
 
 Tome 
 
1— ^M__ i"ii ■■!        -    iM      m  _   ■  — — — -,       _ . 
 
 SS  whoie  Houjholds  baptized. 
 
 ibme  fpccial  evidence  he  received  ot  Chriit  come  in  the  tic£b9 
 whereupon  he  andhi*,  (of  whom,  the  other  Pagans  of  his  fa- 
 mily there  is  nothing  fa;d  as  to  their  faith  J  whether  fcrvants  of 
 growth  or  children  und.  r  agr9  the  nbolehouuSold  were  bapti* 
 zed  immediately ,  in  relation  to  the  Fathers  and  Matter?, 
 undertaking  and  engaging  for  themfclves  and  their  hou£ 
 holds. 
 
 And  indeed  (to  keep  to  my  particular)  if  fuch  in  thefe ,  or  our 
 houfholdf,  as  did,  or  do  a&uaily  bclceve  and  profefTe,  were  and 
 are  to  be  baptifed  onely,  why  was  the  hcufhold,  as  of  the  Gaoler 
 before,  who  oncly  there  beleevcd  (as  I  have  (hewed)  fo:  the 
 houfliold  of  Ljdia>  (<;f  whom  onely,  it  is  faid  that  the 
 Lord  opened  her  heart  to  belecve  in  Chrift  )  baptif- 
 ed > 
 
 Surely  the  Apoftlcs  would  not  bring  in  a  different  Admipi- 
 ftration,  now  in  the  houfholdsof  beJeevingChriftians  ,  wne« 
 ther  out  of  Jewes  or  Pagai  s,  from  that  which  evrrwasinufe 
 and  practice  amongft  the  honftnilds  of  b.  lecving  J  .we?  at  firft, 
 and  therefore  went  here  according  the  common  cuftom  former- 
 ly ufed  in  time  of  circumcifion,  and  where  they  bapriCcd  any 
 bclecving  Father  of  a  Family,th=:re  they  d^d  bap.ife,  or  others  for 
 them,  the  children  of  the  fame  houfh  >ld,  or  might  have  done. 
 Otherwifc,  how  could  they,  the  ApotKs  when  they  preached  the 
 Gofpcl  to  all  Nifions  and  fo  to  their  houfholdg,  how  could 
 they  bring  the  blcflingof  Abraham  into  all  Nations  and  their 
 houfhold*  (according  to  the  prophecy  and  promift  thereof  by 
 God)  if  they  did  not  apply  the  Covenant  and  th-.  S  a!  gene- 
 rally to  them  and  theirs,  in  (he  fame  rriahrieras'lt  wastohim 
 and  his,  fo,  that  the  children  of  befeeveYs  might  now  be  bapd£ 
 ed,  as  formerly  they  were  cirenmcifed  ? 
 
 And  laftly  I  may  add  this,  That  when  men  inthofe  dayea 
 were  converted  from  Judaifm  or  PaganUm  ,  they  did  (prcba- 
 bly)  at  their  admittance  into  the  Church  by  raptifm,  make  an 
 open  andfolemn  League  and  Covenant  with  G -d,  before  fomc 
 people  prefent,  to  profefllthe  Faith  of  Chrift,  they  and  their 
 houfholds,  which  Saint  Paul  may  fcem  re  >  put  fomc  of  them  in 
 mind  of ,  Ephefians  6.4.  Fathers  bring  up  your  Children  in  the 
 nurture  and  admonition  of  the  Lord  ;  A- id  therefore  when  the 
 Apoftlcs  did  baptifc  houlho'ds  of  bcicevers,  they  did  it  in  relati- 
 on 
 
Whole  houfholds  baptifed. 
 
 onto  the  Par  run,  or  others  in  their  ftcad ,  undertaking  and 
 ingaging  for  themfelves  and  the  children  therein. 
 
 And  thin  now  at  laft,  and  at  length  too  (as  all  other  point*) 
 I  have  -iTcred  unto  you  thi?  Point  alfo,  of  Apoftolical  Practice 
 and  Examples,  for  the  baptizing  of  the  children  snd  Infants  of 
 believing  Parents. 
 
 I  have  anfwered  all  your  Quaeres,  and  (  I  hop?  )  hare  in- 
 formed and  furled  your  judg  meat  better  by  my  answers,  th^n 
 you  could  do  it  by  your  Quaeres  (for  1  cannot  yet  forget,  how 
 that  a:  the  end  of  them  \ou  lay,  tbefe  your  §h<e;es  are  y«ur 
 judgement, )  I  proceed  now  to  what  you  have  more  in  your 
 Letter  ot  two  meets,  but  do  not  mean  to  procred,  as  I  have  be- 
 gun, either  to  tranferibe  all  your  words  of  the  fecond  meet, 
 a?  I  have  done  your  words  of  the  firft,  or  t  >  beftow  twenty  and 
 five  meets  clofcly  written,  in  anfwerins  of  your  fecond  (heer, 
 bucloofcly  written,  as  I  have  done  upon  you i  firft  meet  (for  I 
 have  difpatched  hitherto  but  the  one  firft  meet  of  your  Letter  ) 
 and  there  is  good  reafon  for  it. 
 
 For  the  fii-ft  fh  er,  for  the  moll  part ,  pit  Quaeres  to  me,  in 
 your  number  twenty  on?,  and  they  contained  in  th?m  fome  ma- 
 terial and  fubftantial  things  to  be  anfwered  ,  of  a  large  extent, 
 and  great  depth  5  and  therefore  I  thought  good  to  give  unto 
 ihcm  a  full  and  proportionable  anfwer ,  what  pains  and  time 
 f  jcver  it  (bould  coll  mc.  But  that  which  you  propound  in  your 
 fxond  (hect  to  me ,  is  nothing  but  certain  Confidcrations  of 
 your  own,  againftbaptifm  of  Infants,  and  about  fomc  Texts 
 of  S  :ripturc,  the  very  froth  and  barmings  of  your  own  head  ; 
 the  which  if  I  fh  iuld  let  alone  unreplied  to ,  as  once  I  was  rc- 
 folved,  would  of  thernfelves  fink,difp:-r(e,  and  fall  to  nothing, 
 Bitjl  ft  you  ill  >uld  (well  and  be  puffd  up  in  any  conceipt  of 
 thefe  your  co- ^derations,  as  the  Bladder  is  with  its  own  winde, 
 I  will  as  brief]/  as  I  can,  with  my  Qiort  breath  ,  by  reafon  of 
 my  o'd  age,  blow  away  your  froth,  and  let  out  your  winde, 
 that  fo  the  holIown:fs  and  fhallowncfs  of  them  may  appear  to 
 the  R?ad  r. 
 
 The  THc  you  fct  over  your  firft  Confi  deration,  is  this,  More 
 particular^  about  the  Votfrine  of  Rukifm  (Bipcifm)  coaler  thefe 
 Argument*  proved  by  clear  and  plain  Scripture.  Sir,thts  is  a  talfe 
 Tide  to  your  Tra&ate  j  for  if  you  would  have  done  here  more 
 
 Mom  parti- 
 
oo  Inf.  Baftifm  doth  not  overthrow  the  Covenant  of  Grace, 
 
 particularly,  it  lh  >uld  have  been,  and  you  ihoidd  have  laid, 
 about  the  DocVine  of  Infant  Bipiifm  :  for  if  you  bring  not  Ar- 
 guments, not  oncly  about  B-iptifm,  asyoufay,  but  againtt  In- 
 fant-baptifm,  and  thefc  proved  by  clear  and  plain  Scripture,  ! 
 fhall  notconlider  then),  neither  have  you  confidered  wcji  of  our 
 difference.  I*  Y^ubidme  Confider  thai  the  Votlrwe of Infants 
 Babtifw  overthrows  thr  nature  of  the  Covenant  of  grace  ,  and  tie 
 whoe  (whole)  Gofpelof  Chri[i ;  whyfo?  hecaufe  the  Covenant 
 of  grace  and  Go  [pel  of  Chriji  jtands  upon  the  account  of  faith  a> 
 dual  in  there  one  (  heir  own)  perfons,  as  appears  m  John  3  36. 
 and  John  5.  24.  But  Infants  Bubtifm  fiand  upon  the  account  of 
 the  faith  in  there  ftheirj  Parents  or  Surties  ^SarcCn.*,}  (although 
 they  have  none  for  themfelves)  and  fo  makfs  fuith  void  and  unne- 
 fefery  funnecciFaryJ  to  the  perticipation  (  participation  )  of  the 
 Covenant^  Rom. 4  13.  Gal. 3.  17  18.  , 
 
 But  what  do  I?  did  I  not  f.-.y  I  would  not tranferibe  your 
 words  of  your  fecond  (hvCt  ?  but  I  fee  I  muft  do  it ,  for  there  is 
 fo  much  falfe- written  Eiglifh  in  them,  that  I  mutt  of  nrctflity 
 doit,  left  if  inferib  d  to  my  Anfwer,  that  nny  be  thoughts 
 mine.  Bit  to  the  matter.  Baptifm  of  Infants  of  Believers,  doth 
 not  overthrow,  but  eftablilh  the  Covenant  and  Gofpcl  of  Grace, 
 bcamcitfealcth  and  ex  cutethit.  Neither  doth  the  Covenant 
 of  Grace,  and  the  Gofpcl,  ftand  upon  the  account  of  a&ual 
 Faith  in  all  mens  own  ptrfons,  butonclyfuch  as  being  grown 
 in  years,  are  converted  trom  Paganifn,  thefc  muft  make  profef- 
 iion  of  faith,  before  th:y  can  come  into  the  Covenant,  and  be 
 fcaled.    But  aftnal  faith  is  not  a  Condition  required,  astothe 
 Covenantor  Sral  in  Infants.  Your  Txt  therefore  of  John  3.36* 
 is  not  to  the  pu.p^f ,  as  which  onely  fets  evcxlatting  life  upon 
 (to  ufc  your  phrafej  the  account  of  actual  faith,  which  I  grant, 
 and  fodoth  the  next  "I\x  ,  John  5.  24.  as  appears,  for  that 
 he  b  gins  with,  and  fp-aks  ot  fuch  as  do  hear  the  Word  of 
 God5  and  beleevc  in  Chrift,  which  is  not  appliablc  to  In- 
 fants but  grown  men :  And  as  to  your  Inference,  The  bap- 
 tifm of  Infants  ft  mds  upon  theaccouncof  the  ii  being  in  Co- 
 venant together  withth-ii  Parents,  and  not  upon  thcacco  intof 
 'the  Faith  in  rhcit  Parents  or  Sureties,  bnr  only  fo  far,  as  the 
 Faith  or  the  Parent*  fcrves  to  mew  them  a  feed  of  the  faithful ; 
 and  the  Faith  of  the  Sureties  undertakes  for  their  education 
 
 in 
 
nor  the  fidteand  nature  of  the  Church. 91 
 
 in,  and  proteffion  ot  Faith  aitcrwards:  How  itrangJy  alio 
 do  you  pervert  that  Texr,  Romans  413?  For  it  is  there  faid, 
 tie  promije  was  made  to  Abaham^  that  he  (hould  be  the  teir 
 of  the  world ,  was  not  to  Abraham  and  his  feed  through  tht 
 Lawt  hut  thrbujh  the  Right  eoufnejfe  of  t  atth  5  Which  he  had 
 yet  being  uncircumcifed,  to  whom  God  upon  this  account  of 
 this  faith,  made  th  Promise  both  to  himfelf  and  his  Seed  $  you 
 would  hare  the  faith  ihcrcipwken  of  to  be  the  faich  of  the 
 Seed  or  Infant,  as  holding  it  ncccflary  to  the  participation  of 
 the  Covenant,  and  fo  fallirie  borh  Covenant  and  Ttxr,  which 
 both,  together  with  you'  la(T,GW.  3.  17  do  quite  overthrow 
 your  h\ft  overthrowing  ConliJ-rarion  (  for  Argumentation 
 here  is  none.)  M  ^re  ot  this  you  (hall  have  hereafter. 
 
 Your  fecond  Con  (ideation,  becaufe  it  hath  a  Narration,  yea 
 a  repetition  of  what  you  fet  down  in  your  firft  Page,  about  the 
 nature  of  the  ftate  (So  you  fpeak,  whereas  rather  you  mould 
 fay,  the  ftitc  or  the  Nature  J  of  Chrifts  true  viliblc  Church 
 under  the  Gofpcl ,  to  the  mewing  of  which  you  here  onely 
 defcribe  Chriftg  true  invlible  Church  ,  and  therefore  etc  the 
 TtX  8  you  did  before,  and  add  fome  more ,  that  fpeak  onely  of 
 invisible  Members,  fu:h  as  you  call  Saints  m?dw  fo  by  the  im- 
 mortal Seed,  new  Creatures  by  the  benefit  of  Regeneration.  I 
 mall  therefore  fay  nothing  to  that  here,  but  rcfci  you,  and  efpc- 
 cially  the  Reader,  to  what  I  have  largely  before  difcou^fed, 
 about  th:  ftate  and  nature  (  for  I  will  corrtft  my  fclf  too  )  of 
 the  Church  both  viliblc  and  invfible ;  for  though  you  may 
 (p  rhapsj  havenofich  care  of  me,  I  muft  and  will  be  care- 
 rs j  11,  that  I  dead  not  the  Reader,  by  any  tedious  and  vain  re- 
 pct't'ons  and  Tautologies. 
 
 Yet  this  I  fay  in  an  wcr  to  it,  That  Infant- Baptifm  in  the 
 Church,  is  fo  far  from  overthrowing  fas  yuu  agu^)  the  na- 
 ture and  fhte of  CbnftN  true  vifiblc  Church,  thac  if  is  rarhcr 
 much  cotifi'  m-'d  and  eftabl'fti.d ,  incrcafed  and  enlaiged  there- 
 by, beca  ifc  thereby  more  are  admitted  in  prefenr,  number?  vi- 
 fible,  and  are  engag  d  to  be  for  the  future,  viiible  pr^feflbrs  and 
 confeffjrs  of  CJrift  ;  yea,  and  the  invifible  Church  alfo  is  not 
 overthrown,  but  upheld  and  augmented  by  our  Biptifm  of  In- 
 fants, as  wh.rcby  many  Infants  arc  not  on'ly  d  dicated  and 
 confccratcd  U/ito  Chrill,  but  are  alfo  by  Bapiilm,  as  a  Seal 
 
 M  ro  m  a  and 
 
9  2  Infs  Bap.Jiandeth  not  npon  Account  of  Faith  in  the  Sureties* 
 
 and  Means  (as  I  havcih-wcd)  regenerated,  and  fo  fitctd  and 
 prepared  the  better  for  Heaven  and  happinefs.  And  whereas  you 
 add,  That  Infants  Baptifm  is  grounded  upon  the  Relation  they  have 
 to  the  Church,  by  generation  onelyy  or  by  the  meer  pr&;t fion  o) *  faith 
 end  repentance  tn  the  Parents  and  Sureties*  1  fee  you  are  corrup- 
 ted in  your  Principles,  and  grounds  of  Divinity. 
 
 Once  more  I  c  11  you  (\  pray  learn  it  now  ,  for  I  will  teach 
 you  it  no  more)  for  the  Readers  fake,  that  lnianti  Baptifm  i« 
 grounded  and  toundationcd  upon  the  Covenant  of  God  made 
 with  the  believing  Parents,  for  himfclf  and  Infants,  and  that 
 which  you  ca*l  Generation,  doth  but  raifc  up  the  ground  and 
 foundation -Covenant  to  bring  k  into  fome  aft  of  viiibiliry  in 
 relation  to  the  Church,  for  the  Seal  thereof.  And  fo  alfo  ln« 
 fants  have  not  their  relation  unto  the  Church  by  generation 
 (  rather  by  this  they  have  rc:ation  to  the  world  )  nor  by  the 
 meer  faith  and  repentance  of  the  Parents  and  Sureties ,  but  by 
 the  Covenant  and  the  Seal  thereof,  in  both  which  Infants  arc 
 imereffrd  together  with  their  Parents,  have  they  their  relation 
 unto  the  Church.  For  which  you  may  fee  ^45*  2.  39,  8c  41. 
 |  becaule  you  give  me  no  Text  here ,  which  I  wonder  at  )  of 
 which  I  have|your  confidaration  in  particular  to  perufe  anon. 
 
 Oncly  I  fhall  add  a  word  or  two  about  Sureties  in  the  Bap- 
 tifm of  Infants,  becaufe  I  do  not  remember  that  hitherto,  be- 
 fore now,  you  have  made  any  mention  of  them  5  and  for  that 
 I  fee  you  are  here  in  an  errour  about  them  ;  and  you  would  pus 
 a  flur  upon  us,  and  a  kinde  off!  inder  upon  our  Church,  as  if  In- 
 fant Baptifm  flood  upon  account  of  faith  in  the  Parents  and  Surc« 
 tie*,  although  (fay  you;)  they  have  none  for  thcmfelves.  1  will 
 adde  fomewh-iit,  although  they  have  more  than  your  (elf.  1  may 
 fay  the  one,  a&  well  as  you  fay  the  othrr. 
 
 Know  then  Sir,  that  thecuftum  of  having  Sureties  atthebap- 
 titfng  of  Infants,  hath  been  very  ancient  in  tbt  Church  ,  when 
 Tfurh  was  in  its  prime  light ,  and  Primitive  purity,  though 
 thereupon  it  is  the  left  liked,  becaufc  the  mure  unlike  to  the 
 new  upHart  and  out- (taring  novel ifms  of  thefe  later  Age?,  and 
 laft  declining  times ;  and  their  office  was,  as  to  bear  wimefs  of 
 the  birth  ot  Infants  of  Chriftian  Parents,  and  therefore  were 
 called  Atteftersoi  WitntfTcs  (as  at  this  day  J  fo  to  anfwer  for 
 the  faith,  and  take  upon  them  the  educadou  of  the  baptized  In- 
 fants, 
 
Inf.Bap.Jiandetk  not  upon  account  of  Faith  in  the  Sureties.         93 
 
 fants  and  for  this  they  were  called  Sponfors  or  Sufccptors. 
 Hereupon  the  Infant  to  be  baptized,  although  he  did  not  profefs 
 himCclf  to  be  Believer  with  his  own  mouth,  nor  could,  yet 
 being  asked  and  interrogated  (as  the  manner  was)  Docft  thou 
 believe?  he  anfwercd  in  the  mouth  and  tongue  of  his  Sponfors 
 or  Soreties,  or  the  very  Parcntf ,  or  they  (which  is  all  one)  an? 
 fwcred  in  ftcad  and  place  of  the  Infant,  1  believe.  /\nd  with? 
 outfuchprofclfijnof  fiith,  Infants  publickly  were  not  bapti- 
 zed in  the  Church.  Thu<  in  and  by  the  judgement  of  charity, 
 the  Ancient?  held  and  judged  the  Infant  to  believe,  and  that  if 
 it  could  fp-ak  with  its  mouth*  it  would  anfwer,  that  it  belie- 
 ved, and  becau.'e  it  could  not,  they  appointed  (as  before) 
 Sponfors  and  Sureties  in  the  funi:  and  place  of  the  Infant,  to 
 anfwer,  1  believe. 
 
 And  in  thi*  fenfe  alfo  (befides  others  I  have  given)  were  In« 
 fants  of  Chriftians  called  of  old,  Believers,  becaufc  they  did  in 
 fome  manner  profefs  faith,  in  and  by  the  mouth  and  words  of 
 their  Sponfors,  Sureties  and  Parents^  True,  its  uncertain  and 
 unknown  to  the  Church,  or  man ,  whether  the  Infant  doth  be- 
 lieve or  not ,  but  unleft  the  Church  had  fo  judged  by  the 
 judgement  of  charity  (which,  faith  the  Apoftle,  bclieveth  all 
 things,  hopcth  all  things)  the  Infant  to  believe,  (he  would  not 
 fiave  appointed  Sureties  and  Sponfors  in  the  name  and  place  of 
 the  Infant,  fo  to  anfwer ;  and  urtlefs  the  Infant  it  felf  had  (p 
 anfwered,  in  the  words  and  mouth  of  its  Sponfors  and  Sure- 
 ties, (hi,  1.  e.  the  Church,  would  have  forbid  it  to  be  bap- 
 tized. 
 
 Thus  I  have  told  you  of  the  ancient  manner  of  the  Primitive 
 Baptifms  with  Sureties  and  Sponfors  ;  you  mud  not  now  here 
 call  upon  me  for  proof  hereof  out  of  the  plain  and  dirtel:  S.rip* 
 ture :  for  I  acknowledge  this  ancient  Cuftom,  and  many  a  owe 
 in  ufc  amongft  the  firft  Chriftian  Churches  >  is  not  exprcfly  pre- 
 fcribed  in  Scripture  ffor  then  it  might  be  concluded  abfolutely 
 necclftry  for  a!i  ages  and  perfons  to  follow)  fo  neither  is  it  for- 
 bidden explicitly  in  Scripture,  and  therefore  not  irtcrly  to  be 
 rejected,  asunlawf  ill  cobc;  ufed,  as  which  was  for  the  good 
 of  rh<!  Infant  (and  hu'«  of  none,  as  having  neither  impiety 
 nor  iniquity  in  it)  foalfo  it  W3S  for  the  ptoviiion  and  better 
 education  of  the  \nfi&at9  the  edification  of  the  Church,  and 
 
 Mmm  3,  the 
 
94         2  he  ancient  cujtom  ana  hj  e  of  Sun  ties  in  Infant-  Fapttfrn. 
 
 the  demonftraiion  and  cxcrciic  os  Ct  amy  to,  and  charitable 
 judging  of  others,  lnfomuch,  that  asthofe  venerable  N-iroes 
 and  Lightt  of  the  Ancient  Church,  lenullian  and  Avguttnt% 
 have  related  and  delivered  th  n  Cuttom  of  baptiz'-ng  with  Sure- 
 ties and  Sponfors :  fo  other  Reverend  N  <mes  and  Lights  of  thefc 
 Modern  reformed  Churches,  as  Luther ,  Zanchy^  Btza,  have  al- 
 lowed, approved,  and  commcnd.d  the  afurcfaid  Cuttom,  as  fit 
 to  be  retained  ftill. 
 
 From  all  which  it  now  appears,  that  you  (Sir)  are  much  our, 
 when  as  you  talk  and  tattle  or  the  Churches  baptizing"  Infanta 
 upon  account  of  fai  h  in  the  Sureties,  although  they  h^ve  none 
 of  their  own  5  for  (you  let )  it  was  not  i  pon  th.  account  of  rhe 
 faith  of  the  Suretks,  which  the  Sureti  s  had  of  their  ovvn,  that 
 Infants  ever  were  baptized  ,  but  upon  the  account  of  the  faith 
 of  the  Infant,  which  the  Infant  had  of  its  own,  tcft^fied  and 
 profclTd  in  their  name,  by  the  Sureties  (appoint  d  by  the 
 Church,  whkti  judged  charitably  of  the  Infant,  to  believe) 
 that  the  Infant  was  baptised. 
 
 Bat  now,  before  I  proceed  to  the  next,  I  will  call  rtpon  you 
 toconfider,  That  your  Do&rine  of  baptizing  afro?!  Believers 
 oncly,  and  thereupon  not  baptizing  the  Infants  of  B  lievers  un- 
 til they  have  actual  faith,  and  can  and  do  mjike  contortion  of  it, 
 doth  rather  overthrow,  as  much  as  in  you  lieth,  the  nature  of 
 the  Covenant  of  Grace,  and  the  whole  Gofpel  of  Chrift,  at 
 leaftwifeto  the  S:al  thereof,  all  th?  while  from  their  birth, 
 thatfuch  Infants  arc  kept  by  yon  trcm  the  fontc  Sal  of  B  piifrn 
 (for  you  cannot  keep  them  from  thir  Covenant,  though  you 
 do  fhamefully,  ingratefnlly ,  ungracioi  fly ,  yea  and  unnatu- 
 rally keep  them  from  thcS.*al.)  The  thing  is  evident  enough, 
 if  you  do  but  remember,  tnis  is  the  nature  of  th<-  Covenant  and 
 Gofpel  of  Chrift,  the  Pronrfc  of  God;io  be  the  Goc\  of  the  be- 
 lieving Parent*  and  his  Seed  joynt'y,  therefor*  aho  of  his  child 
 as  foon  as  its  born;  yea  before,  when  it  is  hi*  S  ed  ;  and  foon 
 after  its  birth,  Gods  will  is  declared  ro  have  this  Covenant  exe- 
 cuted and  confirmed  by  an  initial  S.-a!  of  Circumcifion  epon  In- 
 fant, in  the  Old,  and  of  B.iptifm  upon  Infants  in  the-  N  w  Tc- 
 ftament;  now,  who  ovcrthrowcth  this  Covenant,  wc,  who 
 put  our  Infants  under  the  Seal  of  the  Covenant,  foon  after  their 
 birth,  (it  being  their  birthright)  orycu,  that  wiih-ho!d  it 
 
 from 
 
y  he  ancient  cujiom  and  uje  of  Sureties  in  InfanU  Baptiftv.  y  3 
 
 from  your  Infants,  until  rhcy  come  to  be  of  years  to  make  pro- 
 fell]  >n,  let  God  himfcJf  be  judge,  and  that  his  Word,  Geuefis 
 17.  r  4.  He  bath  broken  my  Covenant',  who?  the  child,  whofc 
 fl  Ih  or  his  fore- skin  is  not  citcumcifcd  :  fo  alfo  he,  whofc  flcfti 
 is  not  warned  with  the  water  of  Biptifm;  which  latter,  if  not 
 done,  or  ordered  to  be  done  by  you,  who  arc  Parents  to  the 
 Child,  the  breach  and  overthrowing  the  Covenant  lieth  upon 
 you,  and  not  upon  the  chiid,  to  anfwer  for.    You  have  broken 
 the  Lo-d<  Covenant-,  and  the  Lord  may  break  in  upon  you,  as 
 he  did  upon  Mofes  for  ncglcft  of  circumcifing  his  Seed,  Exodus 
 4.24.    Gonfiderof  if,  isthe  Lords  mercy  you  are  not  broken 
 and  coufum-'d  ;  lee  the  riches  01  his  goodnefs,  and  forbearance, 
 and  long  fa  tf.  ring,  lead  you  to  r  penrancej  the  Covenant'Go- 
 fpcll  ,   Chriit   being  the  fame  under  both  Adminiftration?, 
 God  will  look  (and  jtiftly  may  and  rouftj  that  bit  Covenanters 
 or  covenanted  with,  even  Infants,  (hill  be  now  partakers  of 
 Baptifm  in  a  proportionable  time  fif  there  be  no  mtercoming 
 excu fable  impediment )  like  as  the  fame  were  of  Circum- 
 cifion. 
 
 And  now  alfo,  before  I  fee  upon  your  nexr  Confederation, 
 oniider  with  yourfelf,  whether  your  D  jctrinc  of  baptizing 
 B.Iievers  on:lyf  and  thereupon  your  not  baptizing  of  Infants 
 of  Believers,  until  they  come  to  have  a&ual  Faith,  and  to  a 
 co  lfcllion  of  it,  doth  n  it  rather  over  throw  the  flat  e  and  nature 
 of  chritfs  viiible  Church  under  (he  Gofpel?  I  have  largely 
 proved  before,  and  that  out  of  Ttxts  you  here  cite  to  the  con- 
 trary, Romans  1.7.  i  Cor.  1.2,  &\  TrutChrifts  viiible  Church 
 under  the  G  ;fpel  conliiteth  and  is  made  up  of  viiible  and  out- 
 ward members  and  profefTors,  (fome  of  which,  though  un- 
 known unto  U',  are  members  alfo  of  the  inviiible  Church  under 
 th:  Go ''pel  J  and  I  have  alfo  clearly  (hewed  you,  that  Biptifm 
 is  a  means  of  entrance  and  admiflion  into  the  viiible  Church, 
 whereby  Infants  (who  by  vertuc  of  Gods  Covenant  may  alfo 
 belong  to  th:  inviiible  Church  as  members  J  are  reckoned  8c  en- 
 rolled, &  even  made  members  of  the  viiible  Church. N  jw  then, 
 whether  of  us  do  overthrew  the  State  and  Nature  of  Chrii'ta 
 viiiSlc  Church  under  the  Gofpc),  wc,  who  help  to  uphold  and 
 increafc  it,  by  our  admitting  and  initiating  of  our  Infants  to  be 
 viable  members  thereof  through  our  bapciling  of  them  in  their 
 
 Infancy 
 
9  6         Inf  Baptifm  overthroweth  not  the  chief  ends  of  Baptifm, 
 
 Infancy,  or  you  ,  who,  by  your  not  baptifing  of  them  for 
 the  (pace  of  15.  or  \6.  \ears  and  more,  and  fomctimcs  as 
 much  more,  do  all  that  while  with*  hold  vifiblc  members  from 
 the  Church  ,  yea  and  do  all  that  while  leave  theni  to  a  vilible 
 ftanding  and  being  under  the  kingdom  of  darknefs,  (though  in- 
 vifibly  it  may  be  otherwise)  which  is  moft  oppofitc  to  the 
 Church  of  Ghrift,  Let  the  next  Reader  judge ,  for  you  are 
 neither  fit  nor  able  to  judge  herein,  as  who  arc  already  prejudi- 
 ced, pre  judicated,  and  prepafT  fled  with  a  Spirit  of  d  Juiion  as 
 totke  Nature  and  S:ate  ut  Chrifts  vifiblc  Church  under  the 
 Gofpcl. 
 
 5  You  bid  mCjCoriidcr,  that  Infants-  babtifw,  it  overthrows 
 the  end  for  which  \rue  babtifm  was  appointed  »  For  the  Cfatf 
 one  oj  Chrifts  true  bab.ifm  of  beleevers,  was  to  difiinguifh  thevue 
 Church  fro-M  the  World  :  Col.  2.  1 2.  Compared  with  Verfc 
 20  GaL3.26.anda7.Aft*  2.41.  But  Infant  baptifm  everthroweth 
 this  diflintfionybccattfe  alt  are  admitted  in  by  it,  and  no  dijtindion 
 viade. 
 
 Sir,  I  not  think  ofir  untl  jufc  now,  or  elfeluVu'd  have 
 asked  you,  a  Qn^re,  W  y  you  alwayes  wrirc  it  Bat  »tifn»,  when 
 as  you  are  fo  great  an  enemy  to  Babc-baptifm  ?  I  (hall  be  bold, 
 coanfwer  it,  thus  ,  becaufe  you  do  To  babble  about  baptiln'. 
 For  is  not  thi*  in  prefent,  fas  there  hith  been  much  of  it  be- 
 fore )  profane  and  vainb ablings  which  the  Apoftle  bid*  you 
 fhun,  to  talk  of  the  end  for  which  baptifm  is  appointed,  and  then 
 tocailit,  aCbitfcne$  And  then  to  initance,  in  thcdiftinguifrV 
 ing  of  the  true  Church  from  tfac  world,  as  a  chrf  ore  ,  which 
 is  theinferiourone;  and  laftly  to  cite  holy  Scriptures  which 
 are  too  no  fuch  purpofe,is  not  this  prophaneand  vain  bablingJ 
 But  I  anfwer  to  the  matter. 
 
 1.  It  is  an  unfound  and  lameafTrtton  or  propofiion,  to 
 fay,that  Infants  baptifm  is  to  be  rej ..&td  tor  ever,  C*$  you  con- 
 clude your  Confideration*  wi  h ,  and  « hcrefore  mean  fo  in  eve- 
 ry one  J  if  it  fhould  overthrow  one  chief  end,  for  which  true 
 baptifm  was  appointed  ,  when  as  in  the  mean,  it  upho  d?  five 
 other  ends,  as  chief,  ifnotchicfcr,whKh  I  hav*  reckoned  up  to 
 you  in  my  fife  warrantable  Rcafon  for  baptifm,  to  which  1  refer 
 you. 
 
 SrHow  will  you  prove  Infants  baptifm  to  overthrow  the  end 
 
 why 
 
Inf.  Baftifm  doth  not  overthrow  the  chief  ends  of  Baptifm,  g  7 
 
 why  true  baptifm  was  appointed?  becaufc  itoverthrowcihthc 
 chief  one,  which  wis  to  diftinguiih  the  true  Church  from  this ; 
 but  how  if  there  be  the ends,  as  well  as  the  end  why  true  bap- 
 tifm  was  appointed?  how,  if  amongft  the  ends,  there  be 
 chicfer  ones,  than  that  chief  one  you  mention?  how,  if  I  n» 
 fancs-baptifrn  do  not  overthrow  thole  five  chiefcr  ones,  though 
 (fuppofed  oncly)  it  mould  overthrow  one  chief  one  ?  H:rc  be 
 now  Come  Qjercs  for  you. 
 
 Bit  now,  how  prove  you  alfo,  The  chief  one  end  of  true 
 baptifm  to  be,  to  diftinguiih  the  true  Church  ,  from  the 
 world  ?  you  cite,  Col.  2  1 2 1  and  20.  There  is  mention  made 
 of  baptifm  and  the  world,  and  a  fpirirual  end  and  erf  d  of 
 baptifm,  that  therein  the  Coloflians  were  buried  in  Chrift  and 
 rifen  with  him,  ( alluding  to  the  ancient  manner  of  baptifing 
 by  immerlion  and  emer(ion,to  lignifie  rhem  both,)  &  they  were 
 freed  from  the  Rudiments  and  Ordinances  of  the  World, 
 that  is  of  the  Legal  oe:onomy  of  the  Jcwes,  and  what's  all 
 this  to  the  purpofc  of  baptiiros  being  a  chief  end,  to  diftinguifh 
 the  true  Church  from  the  Heathen  World,  which  is  alfo  but  an 
 external  end?  And  though  the  Text  fpeak  of  grown  perfon?,and 
 Heathens  converted,  yet  it  is  true  alio  of  all  cleft  and  regenerate 
 Infants  (of  which  there  arc  many  you  cannot  denv  it)  tbac  they 
 are  buried  with  Chrift  in  baptifm,  and  rifen-w'n  h  him,  &c.  So 
 that  you  get  nothing  by  thisTexc,  againft  InrantP-baptifm, 
 They  father  gain  by  you  hence  for  their  b.iptifm  ;  But  ther's 
 nothing  at  all  gained  for  the  diftingu  (hing  the  true  Church 
 from  the  World  by  baptifm  ,  as  the  chief  end  there- 
 of. 
 
 So  that  other  Text,  Galatbiam  3.  26.  Is  nothing  to  your 
 purpofc,  yea  againft  your  purpofe,  for  it  fpeak«on-»y  of  the 
 inward  and  Ipiritual  efTc&s  of  Biptifm,  andofbapjfm  into 
 Chrift  ,  that  thereby  the  Galatkians  had  put  on  Chrift , 
 and  were  lo  incorporated ,  as  they  were  onc[in  Chrift,  fo  that 
 there  was  neither  J^w,  nor  Gentile,  bond*  or  free,  &c.Sj  far  is 
 this  Texr  from  (hawing  the  diftinftion  of  the  true  Church 
 from  the  World,  to  be  the  chief  end  of  baptifm,  that  it  rather 
 and  onely  fh-wr,  the  fpiritual  Union  of  true  Chriftians  with 
 Chrift,  to  be  one  end  and  a  chief  oik,  which  alfo  a1!  Infants 
 
 N  n  n  Regenerate 
 
c  8  I*fi  Bap.diflingHijhethfrom  Pagans  and  Heathens. 
 
 regenerate  and  baptifed  «into  Chrift  do  attain  unto,  at  well  at 
 thefc  grown  Galatbiam  and  converted  Heathens, 
 
 I  profeffe  1  never  read  in  all  my  life  time,  Texts  of  Scripture, 
 more  impertinently  cited,  and  1  had  once  thought  to  have  let 
 your  Citations  of  the  word  alone,  and  onely  have  replyed  to 
 your  wordsjBut  that  I  honor  the  word,and  you  do  diftionor  it, 
 by  citing  it  for  that  which  is  not  in  it,  even  as  Chrift  faid,  he 
 honored  the  Father,but  the  Jcwes  diftionorcd  him,by  faying,  he 
 came  not  from  the  Father. Your  Iaft  place, though  it  comes  fomc 
 what  neerer  that  the  former ,  as  to  an  external  addition  of  the 
 5000.  Souls  unto  the  Church,  by  baptifm*  yet  it  asfarfrom 
 mentioning  any  diftinttion  of  the  true  Church  from  the  world, 
 and  making  it  the  chief  end  of  baptifm ,  as  the  other  before. 
 
 3.  Infant 'baptifm  doth  not  overthrow  but  fupport  that  end, 
 the  diftinguiftiing  of  the  true  Church  from  the  World :  that  is, 
 from  the  World  out  of  the  Church ,  which  is  the  Pagan  and 
 Hcathenim  World,  fyou  muft  mean  this,  or  elfe  you  fay  no- 
 thing, feeing  there  is  a  Chriftian  World ,  ora  World  of  Chri- 
 ftians,  even  all  that  profeffe  the  Gofpcl,  and  embrace  Jcfm 
 Chrift  J  for  if  you  mean  by  Church,  the  elec>  true  beleevers  5 
 and  by  the  World ,  the  Reprobate  and  falfe  Beleevers,  within 
 the  fame,  neither  our  Infant- baptifm  ,  nor  your  baptifm  of  be* 
 leevers,  fas  you  call  it  J  confefling  Faith,  when  grown  in  years, 
 can  make  fuch  a  diftinftion  >  for  at  amongft  our  Infants ,  fo  a. 
 raongft  the  grown  Beleevers  baptifed,  there  may  be  and  are 
 undoubtedly  many  Reprobates,  St  Hypocrites,  and  Falfeheartcd 
 ProfcfTors  i  fuch  of  both  forts  come  to  Biptifm,  without  any 
 diftinguiftiing  by  us ;  and  go  from  baptifm  without  any  diftin« 
 Sionof  fuch  by  it. 
 
 And  therefore  4.  Its  a  pittiful  reafon  you  add ,  and  I  pitty 
 you  for  it,  that  In  fan t« baptifm  doth  notdiftinguifti  the  true 
 Church  from  the  World ,  becaufe  all  are  admitted  in  by  it  $ 
 True,  all  of  the  Church  are  admitted  in  by  it,  (What  need 
 a  diftincTion  in  the  Seal,  where  there  is  a  conjunction  in  the 
 Covenant)and  this  very  admitting  all  of  the  Church  profefimg 
 Chrift,  or  born  of  thofc  that  profefle  Chrift  (  upon  both  which 
 tcrmc;,  the  Covenant  runneth)  doih  evidently  prove,  thatwc 
 hold#ftriftly,and  uphold  ftrongly,  the  diftn&ion  of  the  Church 
 
 from 
 
Inf.  BapJ/JiiftgHTJheth  from  Pagans  and  Heathens.  pp 
 
 from  the  World  of  Pagans  and  Heathens,  whom  we  exclude- 
 andkeep  off  from  baptifm  ,  untill  they  learn  and  bciccve  the 
 Gofpcl  and  make  proftflion. 
 
 And  now  5.  Confidcr,  that  your  Non-baptifm  of  your  In- 
 fants until  they  be  grown  to  great  years  able  toprofefs  iaith,&c 
 doth  overthrow  the  end  of  bapttifm  and  a  chief  one,  the 
 diftinguiftiing  of  the  true  Church  from  the  World,  for  that 
 none  of  them  are  admitted  into  the  true  vifiblc  Church,  by  it : 
 for  tell  me,  whats  the  diftin&ion  and  difference  betwixt  the 
 World  Infants,  I  mean  the  Infants  of  Pagans  and  Heathen;,  and 
 the  Church-Infant?,  the  Infants  of  Chriftians  and  Profeflbrs,  but 
 this  onely  of  baptilm,  admitting  thefe  into  the  vifiblc  partici- 
 pation of  the  Covenant,  and  Communion  with  the  Church  of 
 God,  for  want  of  which,  the  others  are  kept  Out  as  aliens  and 
 ftrangcrs,  until  they  by  faith  and  confeflion  come  to  claim  the 
 fame  Seal  of  admittance. 
 
 I  fay  again  coniidcr  this,  and  lay  tt  clofely  and  fcrioufly  to 
 your  heart,  that  during  the  years  you  detain  your  Infants  and 
 Children  from  baptifm,which  is  their  birth- privilege  and  their 
 Covenant-Seal  and  their  diftinttion-  mark,  you  leave  them  in  a 
 Heathenift)  and  Gentile  (late,  as  Aliens  and  Grangers  from  the 
 Commonwealth  of  Chriftians ,  and  Covenants  of  Promifc, 
 Them,  I  fay  you  leave  without  Hope,  as  being  without  the 
 Seal  of  the  Promifc,  and  your  felves  in  doubt,  about  them. 
 The  revealed  things  belong  toyouand  your  Children;  The 
 Promifc ,  and  the  Promife  to  be  fealcd ,  belongs  to  you  and 
 your  Children,  to  your  Children,  upon  their  birth,  as  their 
 Privilege  and  due,  Let  them  have  it,  and  leave  the  fecret  things 
 to  God,  to  whom  they  belong,  their  Salvation  by  Election  ; 
 for  he  that  elcfted  them  to  fuch  an  end ,  hath  clcttcd  them  to 
 th:  means. 
 
 And  thus  you  have  been  thrice  overthrowing  of  Infant^Bap- 
 tifm,  yet  have  you  not  given  ic  any  fall  *  For  though  in  words 
 youfeemto  make  it  the  great  overthrower,  as  if  it  overthrew 
 the  Covenant  and  Gofpel,  the  vifiblc  Church,  the  ends  of  true 
 baptifm ,  yet  Infant- baptifm,  and  all  thefe  ftand  very  well  to» 
 gether,  each  upholding  the  other,  and  thongh  you  would  in- 
 deed feem  as  the  great  Goliah  and  overtho  vcr  o  little  David, 
 and  fo  have  given  thefe  three  retches  and  girds  at  Infants  bap* 
 
 N  n  n  2  rifinP 
 
I oo       InfanUBaptifm  dijimgu'ipHih  from  Pagans  and  Heathens. 
 
 tifm,ics  rather  to  your  own  overthrow,  and  of  your  own  bap- 
 tifrh,  and  yet  (\  perceive)  you  have  another  ftrokc  tocome, 
 to  the  21  of  JLzekjel  27.  God  faid  oijerufalem  ,  purpo« 
 fcinp,  to  deftroy  it>  I  will  overturn ,  overturn^  overturn^  and 
 it  fhdll  be  no  more  j  but  in  your  defign  for  the  ruine  of  Infant- 
 bapiifm,  you  exceed  the  wrath  2nd  indignation,  and  have  gon 
 beyond  that  threefold  Ingcmination,  faying,  I  will  overthrow, 
 overthrow,  overthrow,  overthrow  the  do&rinc  of  Infant-bap- 
 tifrn.  But  as  curft  Cowes  have  ftiort  horns  ,  fo  ftrong  words 
 have  Cmoft  an  end)  weak  hands,you  have  done  but  little  yet  by 
 your  three  highly  and  ftrong'y  conceited  confiMcrations,  and  I 
 f  bJecve)  thefourth  will  be  like  the  former.  Which  ,  becaufe 
 there  arc  fo  many ,  In  and  outs  and  round  aboucs  in  it,  1  will 
 reduce  it  to  a  fhort  form. 
 
 Ihe  baptifing  of  Beleevers  or  Veciples ,  is  onely  txprefly  cent' 
 nanded  tn  Scripture ,  as  in  Matthew  28. 19.  R4ar\\6  \%.John 
 4.  j  2  Ads  2.38.  and  41.  A&s  %.  37.  and  38.  But  Infants  bap" 
 tifm  over  thrcweth  and  prevents  that  babtifm  which  is  onely  exprei 
 fly  commanded  iu  Scripture  ?  Therefore  what?  you  infer 
 nothing ,  left  it  fhould  be  a  Syllogifm ,  a  Lirnm  of  the  profane 
 Univcrhty  human  Learning,  but  I  know  your meaning,oneIy 
 mend  in  your  copy  at  home,  {Vecipies  and  Babtifm)  as  you 
 write  here,  and  make  it  »  Vifciples  and  Baptifm  »  left  your 
 friends  think  you  call  the  baptifm  of  beleevers  onely,  a  babifm. 
 and  derive  your  Difci pics  from  Veciples  ^  decipicnts  or  decei- 
 vers. 
 
 You  muft  pardon  me,  for  not  turning  to  your  Texts,&  fome 
 of  them  I  have  already  handled,  8c  (hewed  they  were  nothing  to 
 your  purpofe,  and  others,  1  (hall  meet  within  in  a  fitter  place,l 
 know  them  without  book,  that  none  of  them  all  do  exprefly 
 command  the  baptifing  beleevers  onely  ;  Which  they  muft  do» 
 if  you  cite  them  for  your  purpofe  :  For  who  ever  denyed  the 
 baptifing  of  beleevers,  as  I  have  formerly  written  ?  Again  as 
 thefe  Texts,  do  command ,  fome  of  them ,  exprefly  the  bap- 
 tifing of  beleevers,  as  Atls  1.38.  So  fome  other  doth  but  con- 
 dition for,  and  propound  Faith  unto  baptifm  of  grown  perfons, 
 as  AUs%.  57.  And  another  mentions  faith  and  baptifm  as  a 
 joynt  requilit  to  Salvation,  as  Markji6.\6.  And  another 
 hath  nothing  at  all  in  it  either  of  faith,  or  baptifm,  or  com- 
 mand 
 
Infant-  Baptifrn  difttngaifisth from.  Paga&r  and Heathen /,       i o i 
 
 mand  ,  "as  John  412.  A  id  for  the  ht\  place  fin  your  paper, 
 rhefirtt.)  lookback,  where  its  largely  handled,  and  you  thall 
 fee  (you  mighr  h  we  feen  ic  in  the  Texc  it  felf  )  there  is  no  ex« 
 prcflf: command  for baptifrn  of  belcevcr*?,  b  it  ofDifciples,  and 
 therefore  you  did  well  to  add  ,  to  beleevei -*,.  (or  Deciplc?)  and 
 arc  not  Children  of  belecWng  Parents,  Difciplcs  too,  if  not 
 belecvcrs?  you  (hall  find  (if  upon  your  firft  reading  you  did  nor ) 
 Them  alfo  to  be  commanded  th:re,  under  the  Notion  of  Difci- 
 ples  or  a  difcipled  N  <tion ,  (of  which  they  arc  a  portion)  to  be 
 baptifed ,    and  much  more  to  that  purpofr. 
 
 And  laftly  your  Tex  s  that  do  (peak  of  Biptifm  of  Belie* 
 vera,  mean  it  of  Believer?,  being  grown  pcrfons  and  Heathens 
 converted  newly,  not  of  Believers  born  and  living  within  the 
 Prccinfts  of  the  Church. 
 
 But  how  ("1  pray)  doth  the  Baptifrn  of  Infants  within  the 
 Church,  overthrow  the  Baptifrn  of  believing  Heathens  and  Pa« 
 gans,  grown perfons ?  they  flood  up  together,  both  in  Apo- 
 ftlcs  General  and  National  Commiflion,  by  which  the  children 
 of  believing  and  baptized  Heathens  were  to  be  alfo  baptized  ; 
 and  in  Apoftles  domeftical  and  fpecial  Difpenfation,  when  they 
 baptized  whole  Houfiiolds  of  believing  Parents  and  their  chil- 
 dren. It  is  true,  thh  D  j&rine  of  thus  baptizing  Infants,  over- 
 throws your  praftice  of  baptizing  onely  Children  grown, 
 though  born  of  baptized  Chriftian  Parents,  when  they  can  give 
 a  reafon  of  their  Faith.  I  fay  Infant-Baptifm  overthrows  this 
 your  Man  Biptifm  in  a  fetled  &  planted  Church ;  and  you  have 
 not  one  Text  to  raife  or  lift  it  up,  or  hold  up  your  felves.  Bui 
 I  remember  you  joyaed  with  Infant-Baptifm  overthrowing,  its 
 preventing  alfo  the  Baptifrn  cxprefly  commanded  in  thofe  Scrip- 
 tures alleged  by  you.  What  mean  you,  Sir,  by  fuch  a  coru 
 junction  of  overthrowing  and  preventing?  for  if  that  over- 
 throweth  this ,  then  it  doth  more  than  prevent ;  aud  if  that 
 doth  but  prevent  this  ,  it  doth  not  fo  much  as  overthrow  it. 
 For  my  part,  I  think  the  one  doth  not  prevent  the  other,  but 
 both  were  ;  joyned  together,  both  in  the  Prccepr,  Bspcife  the 
 difcipled  Nations,  the  believing  Parents  and  their  children  ',  as 
 alfo  in  the  practice.  The  Apoftles  having  converted  Pagan  Na- 
 tions and  Hjufcs,  1  mean,  the  grown  Parents ,  unto  the  Faith, 
 baptized  them  and  their  children  at  the  fame  time,  or  left  them 
 
 Nun  3  baptifcable, 
 
102         Inf.  Bap.  doth  not  prevent  the  Baptifm  of  men  beleevcrs. 
 
 baptizeable,  and  to  be  baptized  of  others,  if  they  were  in  hafte 
 of  eheir  preaching  the  Word  ;  like  as  Abraham  the  Believer, 
 and  Ifm  ad  hit  Sony  were  both  circumcifcd  upon  one  and  the 
 fame  day.   Sure  if  any  one  prevented  the  other ,  it  was  the  old 
 Administration  (as  you  call  it  in  this  place)  the  B  prifm  of  Be* 
 lievers,  that  prevented  the  other,  the  Baptifm  of  Infants;  and 
 not  the  other  back  way,  as  vou  affirm }  for  the  Believers  both 
 of  the  Jcwi(h  and  HcatbeniuS  Nations,  were  firft  baptized,  and 
 then  their  Infants  were  afterwards  baptifcd,as  Abraham  was  firft 
 circumcifcd,  and  then  the  felf-farac  day  was  Ifmael  circumcifcd. 
 But  let  me  hear  and  rcadc  your  Reafon.   You  fay  likewifc, 
 Jnfant'Baptifm  prevents  the  old  minifiration  of  this  exprefly  com. 
 tnanded  baptizing  of  'Believers^  becauje  moft  of  perfons  look  upon 
 themfelves  at  baptized  in  their  infancy,  and  fo  never  look^after  the 
 command  of  Cbriji  to  be  baptized  when  they  believe.   What  a  Rea- 
 fon is  here  given  of  Infant* Bap.  ifm  preventing ,  another  Bap- 
 tifm exprefly  commanded  ?  namely  the  baptized  perfons,  ima* 
 gination  of  himfelf,  or  looking  upon  himfelf  as  baptized  in 
 his  infancy,  and  fo  never  look  after  the  command  of  Chrift  to 
 be  baptized  when  they  believe.   To  let  go  the  irrationality  of 
 this  Reafon,  I  muft  fay  again,  that  there  is  no  fuch  old  or  new 
 miniftration  of  an  exprefly  commanded  Baptifm  of  Believers 
 grown,  after  they  have  been  once  baptiz  d  in  their  Infancy; 
 Your  cannot  wring  or  wreft  it  out  of  the  mouth  of  any  one  of 
 your  cited  T  xts  ;  fo  far  arc  you  from  deducing,  and  leading  it 
 fairly  by  the  hand  (as  I  may  fo  fay)  out  of  them  or  any  one  of 
 them.    This  of  yours,  favours  too  rankly  of  the  old  Hcrefie, 
 and  new  Schifme  of  Rebapuzation ,  ever  condemned  in  the 
 Churches  of  God,  both  of  old,  and  of  late ,   as  I  have  for- 
 merly proved,  from  the  Apoftlcs  cafting  up  this  account ,  and 
 bringing  all  Baptifmes  to  this,  at  the  total  lumme,  that  there 
 isbuc  one  Bapiifm,  and  therefore  once  ba prized,  are  not  to  be 
 b?  prized  any  more.    And  therefore  not  oncly  moft  of  the  per- 
 fons, but  all  of  the  perfons  baptiz :d  ,  arc  to  look  upon  therm 
 felves  as  baptized  fufficicntly,  and  never  to  look  after  any  other 
 Baptifm,  commanded  them  of  Chrift  when  they  believe,  for 
 there  \$  none  commanded. 
 
 Do  you,  Sir,  exprefs  it  as  if  it  were  a  fault  or  a  fancy,  that 
 moft  of  perfons  look  upon  tbemfclves  as  baptized  in  their  infam 
 
Jgainfi  r mounting  of  Infant  Baptifm.  1 03 
 
 cy  and  never  look  after  to  be  baptized  when  they  bciievc  > 
 Stop  your  cars  (O  ye  baptized  men,  women,  and  children)  at 
 the  voice  of  the  charmers,  for  they  charm  Bcither  wifely,  nor 
 foundly,  nor  fweetly,  as  to  you  and  your  good  and  benefit  j 
 not  wifely  for  you,  but  fubtlely  for  themfelvcs  and  their  party, 
 who  having  forfaken  their  firft  love,  and  renounced  their  firft 
 Bsptifm,  now  compafs  about  to  make  you  their  profelytes,  and 
 fo  two-fold  more  the  children  of  Hell  than  themfelvcs ,  if  yc 
 after  fo  many  ftrong  Rcafons,  andfo  fair  a  warning ,  will  alfo 
 renounce  your  Biptifm ,  wherein  yc  renounced  the  Devil  and 
 all  his  works.  A  chief  one  of  the  Devils  works  is,  to  draw  peo- 
 ple to  renounce  thek  Baptifm,  the  mark  and  Seal  of  their  Co- 
 venant with  God,  &  Gods  wkh-them ,  as  he  ufeth  to  do  with 
 Witches  and  Sorcerers,,  before  he  entrcth  into  Covtraft  with 
 them,  and  give  them  a  mark  andSial  of  their  League  with 
 him,  and  his  with  them. 
 
 Not  foundly  or  truly  for  you ,  but  hypocritically  and  faliiy 
 for  themfelvcs,  do  they  thus  charm  ,  as  who  onely  do  pretend 
 the  Word  and  Commandcmcnt,  but  can  (hew  you  none ,  nor 
 example  for  any  Chriftian  once  baptized,  whoever  was  bapti- 
 zed again.  Thedcfirc  to  have  you  baptized  again,  as  the  Im- 
 poftors  would  have  had  the  baptized  Galathians  circumcifed, 
 that  they  may  glory  in  your  fiefh,  famoft  vain  and  Qiamcfull  Galar.tf.ia. 
 glory)  and  make  you  tread  under  foot  the  Sen  $f  God,  and  to 
 count  the  blood  of  the  Covenant,  wherewith  ye  were  fantiified,  an 
 unholy  thing*  and  do  defpite  unto  the  Spirit  of  grace ;  at  lcafl 
 u  grieve  the  holy  Spirit  of  God,  whtrewitb  ye  were  fealedmto  the 
 day  of  redemption,  if  yc  belong  to  the  Election  of  God.  Such  a 
 grievous,  hainous ,  and  unfound  thing  it  is  to  renounce  your 
 Chriftian  Bsptifms:  Look  therefore  diligently  to  your  fclvc?, 
 as  the  Authour  to  the  Hebrews  hath  it,  left  any  man  among  you 
 fall  from  the  Grace  of  God,  (even  that  Grace  offered  in  thcSa. 
 cramentof  Biptifm  to  you,  and  (itmaybcj  received  by  you 
 therein)  left  any  root  of  bitternefs  (fringing  up  inyou,  trouble  you, 
 left  there  be  any  prof  ant  perfon  amongd  you,  as  Efau ,  who  for  one 
 morfelof  meat  fold  his  birth-right ',  thus  Efau  ddpifed  his  birth-  Hebtl2tI$),<§ 
 right,  Genefis-2%,  £4.  Is  not  Baptifm  your  birth-rigtt  jlfo  ? 
 is  not  your  renouncing  of  your   Infant- Baptifm,   a  del  pi- 
 fing  of  your  Infant  Birth-right,  and  a  breaking  or  pulling  off, 
 
104  ^Z**  "ft  renouncing  of  Infant-  Baptifm. 
 
 or  a  trultrating  or  evacuating  the  Seal  either  way,  a  defpifiog 
 it,  and  a  profaning  of  the  Covenant  of  Grace?  and  will  ye 
 thus  part  with  your  Birth-  right,  firft  .Baptifm  and  fell  it  fat 
 it  wcrcj  to  thefe  fupplanting  Jacobs ,  and  all  for  a  mefs  of 
 twice- fod  pottage?  fuch  is  feconciNB >ptifm,  or  rebaptiMtion. 
 Will  you  leave  your  Manna  that  came  down  firft  from  Heaven, 
 loathing  it,  to  luft  after,  and  hunt  after  thefe  Quails,  and  lift? n 
 to  their  Quail  piper,  who  fay,  What  b  this  M^nna?  nothing 
 before  our  eys  but  this  Manna.  Remembcr,that  whileft  the  flefh 
 of  thcQjails  eaten  in  contempt  of  Manna  ;  was  yet  between 
 their  teeth  ere  the  Quails  were  chewed,  the  wrath  of  God  was 
 kindled  araongft  the  people,  to  the  fmiting  of  thim  with  a 
 great  plague  (bcfidcs  that  the  fl?(h  afterwards  came  out  at  their 
 noftrils,  and  was  loathfom  unto  them:  )  and  fo  fear  ye,  If  ft 
 while  the  water  of  the  new  Dippers  or  fecond  Baptifm,  recei- 
 ved in  contempt  of  youi  firli  B  p  <fm,  isyet  upon  your  heads, 
 and  cars,  and  faces,  the  wrath  of  God  (  which  ever  attends 
 upon  the  contemners  and  defpifers  of  his  Saciaments)  fall  hea* 
 vily  upon  you,  and  fomc  or  other  curfe  of  God  purfuc  you  5  fo 
 alfo,  that  fuch  water  my  be  loathfom  and  noyfom  to  you  af« 
 terwards.  Remember  Efau  again,  For  ye  \now  how  that  after* 
 Heb.12,16,17  wrdsi  when  he  would  have  inherited  the  blejpng}  hewm  tcjetted, 
 for  he  found  no  place  of  repentance,  though  he  fought  it  with  tears. 
 Are  they  not  rightly  called  Jacob'*,  Supplanters  ?  fone  of  the 
 firft  planters  of  them  was  called  Jacob,  and  that  rightly ;  )  fat 
 they  that  take  away  your  Birth- right,  Baptifm,  will  alfo  take 
 away  your  Bleffing,  the  Bleffing  of  God  in  Covenant  with  you, 
 as  well  as  with  your  Parents.  Yea,  remember  one  of  the  Separa- 
 tion, by  name  Hodfou,  of  the  City  of  GUcefter,  and  by  an  E- 
 pithice  called  H^tf-peevifh,  who  (incc  he  was  new  bptifed, 
 grew  as  light  in  the  head,  as  before  he  was  light  in  heart ;  the 
 which  I  finde  recorded  by  Maftcr  thomas  tVynell  in  print,  a  Mi- 
 nifter  of  Cranham^  nigh  unto  that  City.  Yea,  remember  the  fad 
 and  difaftrous  ends  of  thofc  firft  Ringleaders  of  re«baptifing, 
 Muncer,  C  nipper  doling,  &c 
 
 And  now,  thirdly,  Can  they  charm  fweetly  and  delightfully 
 to  any  of  y<~>u,  who  have  the  root  of  bitternefs  in  them  (from 
 which  Idehorrcd  you)  andwhofe  mouths  a>e  full  of  cmfing  and 
 Utterneft  5  like  as  they  have  bitter  tnv)ing  endjitife  in  ihetr  hearts 
 
 againft 
 
Againfi.  renouncing  of  Infant- Fapti/nr.  105 
 
 againlt  your  Mother- Church  >  and  your  Baptifm  efpeciaily 
 wherein  yc  were  (  ir  regenerate  at  all  J  born  again  of  water  and 
 the  Spirit.  My  Brethren,  theft  things  ought  not  to  be ;  doth  a 
 Fountain  fend  forth  at  the  fame  place  or  hole  (  of  heart  or 
 mouth  )  fwect  water  and  bitter  1  Hear  now  ye  Benjamites ,  (  ye 
 left  handed  Proccftant* )will  the  Sen  ofJeffeMunceT^ who  I  m;n- 
 tioned  but  now')  give  every  oneofyou,  the  Field  Ehn.fics,  and  m' "' 7' 
 Vine-card  Privilcdgcs  of  Chriitand  his  Church,  by  their  new 
 dipping  of  you,  and  make  you  Captains  of  thou fands  >  andCap- 
 tains  01  hundred^  againft  your  fins,  that  they  (lull  not  raign,  or 
 have  dominion  over  your  mortall  bodics,or  immortall  Soules ; 
 that  all  of you  have  conCpired  againft  your  Mo'hcr-Cburch,  and 
 brethren  Minifters  ?  0  foolijh  Galathians  ,  who  hath  bewitched  you* 
 that  you  Jhouldnot  obey  the  trnth3  before  whofeeyes  Jefus  Chriji  hath 
 been  evidently  fet  forth)  crucified  amon^fiyou,  even  in  your  Bap*  Gal.3.1. 
 tifm,  fas  the  word  and  other  Sacrament)  wherein  you  were 
 fprinklcd  with  the  blood  ofChnft,  unto  the  wafting  away  of 
 fin,  being  alfo  crucified  in  the  old  man  w*>th  him  ,  and  buried 
 with  him  by  Baptifm,  that  the  body  of  fin  might  be  deftroyed, 
 that  thenceforth  yc  (hould  not  fcrvc  fin  ?  I  meiva'le  that  you 
 are  fo  foon  removed  away  from  you;  Baptifm,  and  your  calling 
 into  ihcGr^cc  of  Chrift\and  his  Covenant  of  Grace,  untoanot 
 ther  Baptifm  j  which  is  not  another  ,  but  there  be  fomc  that 
 trouble  you,  and  would  pervert  the  Baptifm  of  Chrift:  But  Qaj  f  $ 
 though  they  or  an  Angell  from  Heaven  preach  any  other  Bap- 
 tifm unto  yon,  then  that  which  we  have  preached  and  reached 
 unto  you,  let  hi  m  be  accurfed  ;  and  a?  1  faid  b-fore,  fo  fay  I  now 
 again,  if  any  man  preach  or  reach  any  other  Baptifm  unto  you, 
 than  thatyc  have  received  ofue,  let  him  be  accurfed ;  or  let  him 
 (hew  where  ever  the  Lord  Bi  Ifd  for  ever,  at  any  time  blefled  or 
 confecrated,  inftituced,  or  appointed  a  Baptifm  of  Baptized 
 ones,  Parents  or  Children,  or  any  other  Baptifm,  then  once  of 
 Believing  Parents  and  their  Children  once. 
 
 'they  fay,  if  a  man  put  away  hii  wife,  and  (he  go  from  him,  and 
 become  another  mansy  fhallhe  return  again  to  her  ?  fhall  not  that 
 Land  he  greatly  polUitdf  But  thou  haft  played  the  Harlot  with 
 many  Baptifms ,  and  many  Dippers,>ef  return  again  to  r>e  faith 
 the  Lord .  1  fay  return  again  to  the  Lord,  and  to  the  Lord?  Bap-  Ter.2.i. 
 tifm,  if  thou  haft  put  it  jaway  from  thee  and  renounced  ir,  if 
 
 .  +   Ooo  ihou 
 
1 06       Infdnt-Baptifm  dftore  btmfe  of  comfort  in  all  troubles. 
 
 thou  begone  from  him,  and  with  the  ftranpe  woman,  baftfor- 
 fakgn  the  guide  of  thy  youth  (  yea  Child- hood  )  and  forgotten  the 
 T'rov.2  17.  Covenant  of  thy  Gcd^md  the  Seal  trureo;,&  art  become  another 
 m my,  and  bcuken  thy  felf  to  anoi  her  Bapcifm,  (  for  wh  ich  the 
 Land  is  alfo  defiled  as  thy  felt)  I  fay,  return  a^ain  to  the  Lord, 
 ani  his  and  thy  firft  Bjptifm. 
 
 The  Lord  look  upon  thec,  and  reme<nber  thy  firft  Biprifm, 
 and  the  words  of  the  Covenant  of  Chrift,  and  go  out  ft  ofn  a- 
 mongft  them  who,  by  their  Quaeres  and  intiicate  queftioning 
 of  thee,  caufrd  thee  to  deny  thy  fi^lt  Bprifm,  and  therein  thy 
 Lord  and  Mafter  g->  out  and  weep  bitterly  tor  the  fame.      Remem- 
 ber therefore  from  whence  thm  art  fallen,   and  repent  t  and  do  thy 
 Rev,2.$.         firji  works,   and  leave  not  thy  firft  Love  j    hold  fait  thit  which 
 thou  haft  already,  (  even  thy  firft  Biptifm  )  till  Chrift  come,  1 
 fay.  Repent,  and  be  ftill  as  you  were  in  your  Infancy,  baptiz  d 
 every  one  of  yru,  intheNimeof  Jefus  Chrift ,  and  you  (hill 
 have  the  Rcaiiffion  of  your  fin?,  (even  of  this  fin,  of  being  Bap- 
 tized agiin,  if  fo  you  have  committed  it.  )  For  the  promife  is 
 mad;  to  you  and  to  your  Children ;  8c  with  many  other  words 
 1  would  have  tcftified  and  exhorted  you,  faying,  fave  yourfrlf 
 from  this  untoward  Generation.  But  that  I  haften ;  and  will 
 tell  you  onely,  (  for  your  fwecc  comfort,)  w  hat  foe  ver  other 
 tell  you  to  the  contrary,  Look  often  back  to  your  firft  Baptifm 
 in  your  Infancy ,  and  think  not  upon  any  other  Baptifm  afecr- 
 wardOas  to  a  Store -houfe  of  com  fort  in  all  time  ory  ur  need  : 
 if  you  be  tempted  by  the  devill ,  and  a  (faulted  about  your  fins, 
 in  your  youth,  or  old  age,  think  not  now  of  any  ntw  or  fecond 
 Baptifm,  but  recall  thy  firft  and  old  Bipifm,  oppofe  it  af  ainft 
 him,  fay  and  know,  that  therein  God  hath  promifedand  fea- 
 led  unto  thec  the  pardon  of  thy  fins,  and  the  purchafe  of  cvcrla- 
 fting  life  by  Chrift* 
 
 If  thou  beeft  troubled  with  doubtings  ,  and  weaknefs  of 
 Faith,  Fetch  from  thy  firft  Baptifm,  fucha  ftrcngthening  con- 
 sideration and  meditation  (  for  the  doing  of  which,  to  intro- 
 duce another  Baptifm,  is  but  a  Fetch)  that  God  hath  given 
 thee  there,  en  earncft  and  pledge  of  his  loving  kindness  to  thee, 
 in  the  water  fprinklcd  upon  thee  ,  representing  the  blood  of 
 Chrift  appl)  e  J  to  thee,  and  fo  (  as  when  Tbttnas  fa  w  the  Holes 
 in  Chrifts- fid's  and  the  print  of  the  Bailee,  he  lengthened  his 
 
 Faith 
 
fyptjfi  is  efetfuaUgawfl  a&  Hall  fins  for  the  whole  life  to  come,  r  o  7 
 
 Faith  aga'usft  doubting.^)  be  net  thou  faithlcfs,  but  faithfuil, 
 when  thou  rtflcftcft  upon  thy  Baptifm  ,  znd  remembreft  the 
 pouring  out  of  the  blood  of  Chriil  lor  thec ,  and  the  earned 
 thereof,  the  pouring  out  of  water  upon  ihee. 
 
 Ifthu  Heft  under  any  kind  of  Crpffc  or  Calamity  whatfo- 
 cver,tuve  rccourfctothy  Biptifm,in  which  God  hath  promifed 
 to  be  thy  God,  of  which  promife  he  will  not  fail  thee,  nor 
 canft  thou  be  mifcrablc,  having  this  promife,  yea  if  God  be  with 
 thec,  who  (hall  be  againft  thee  1 
 
 Thou  doeft  often  look  upon  the  will*  and  Teftaments  of  thy 
 Father  and  Grandfather,  when  you  are  in  a  doubt  of your  E- 
 fhte,  or  in  fomc  trouble  about  ir,  or  in  want,  to  be  rcfolvcd  in 
 all  matter*  thereabout ;  do  the  fame  here  ,  look  often  back  to 
 thy  Biptif  n,  wherein  the  will  of  thy  heavenly  Father  (which  is 
 this,  I  will  be  thy  God)  is  delivered  and  fealcd,  and  thou  wilt  be 
 well  refolved,  comforted  and  cltcrcd,  in  all  Effaces  and  Condi* 
 tions. 
 
 Qnely  look  back  alfo  to,  and  remember  as  often,  the  obliga- 
 tion of  Homage,  and  ftipulation  of  obedience  wherewith  thou 
 haft  bound  thy  fclf  to  God,(by  thy  fuerties,or  prefcnters  of  thec 
 to  Baptifm; )now  thou  knoweft  and  undcrftandeft  it,thou  muft 
 ftandtoit,  and  make  it  good ,  thy  part  of  the  Indentures,  per- 
 form the  Order  of  Baptifm  on  thy  fide  ,  which  is  to  turn  to 
 God,  and  believe  in  Ghr'tft,  and  be  continually  renewing  of  thy 
 Faith  and  repentance:  and  then  there  (hall  be  no  need  of  any 
 fecond  Baptifm,  or  warning  in  water,having  the  benefit  and  effi- 
 cacy of,  and  from  the  fame  Bjptifmat  firft. 
 For  this  alfo  I  will  tell  thee  for  thy  farther  comfort, that  the  be* 
 ntfit  and  efficacy  of  Baptifm  extendeth  it  fclf  to  all  aftualfins 
 (like  as  origfra')Sc  to  the  whole  courfc  of  the  life  of  man  when* 
 focver  he  fhill  believe  and  repent,  and  is  not  to  be  retrained  to 
 the  time  of  the  Birth  and  Infancy,  Sc  fo  after  the  administration 
 of  it,  Bjptifm  hath  the  fame  force,  it  hath  before,  or  in  the  time 
 of  its  adminiftring :  for  Baptifm  ii  of  force,  fo  long  as  the  Co* 
 venant  is  of  force,  and  that  is  everlafting,  Ejay  54. 10.  Hof.  2. 
 1 9.  The  Papifts  indeed  will  tell  you ,  as  I  have  mentioned  al- 
 ready, that  your  Baptifm  will  fervc  you  only  for  Rcmiflion  of 
 fins,  done  before  it,  meaning  your  original!  fin,  and  fo  call  your 
 B  jptifm  the  firft  Tabic  for  Refuge  as  from  it ;  and  for  fins  done 
 
 O  o  o  2  after 
 
1 08    ifjoyned  with  application  of  C  hrift,  and  reformation  of  life* 
 
 after  Baptifm ,  youniufthavc  their  Sacrament  or  Pennanceor 
 R  per.rancf,  which  they  call,  a  fecond  Jsblcior  Rduge ;  f  like 
 as  the  Anabaptifts  tcll]you,  you  muft  have  thtir  Sacrament  of 
 Cc nfeftion,  as  I  may  call  thjir  frcond  B  iptifm  >  which  they  Mi- 
 niikr  uponConftflion  of  Faith,)  Bur  I  tell  you  both,  arc  need- 
 lcfsand  fupctfluou',  forycur  one,  tirfr,  finite  Baptifm  fupply- 
 cth  all,  (you  nerd  no  New  S  icrament*  tor  the  matter)  as  whofe 
 force  and  efficacy  ( though  the  rite  and  Ceremony  were  gone  in 
 an  inftdnt)  doth  txrend  it  felf,to  your  whole  life  time  ai.d  to  all 
 fins  to  be  a  (eal  unto  you  of  the  Rcirrffion  of  a*!,  original  and 
 actual,  pait  and  to  come,  fo  you  will  ftiil  have  recourfc  unto  it, 
 and  make  application  of  the  grace  thereof  offered  and  fealcd 
 to  you  on  Gods  part. 
 
 For  I  do  not  mean  ,  nor  mud  you  think,  that  the  bare  and 
 empty  Review  or  Remembrance  of  your  Baptifm,  that  Hich  an 
 outward  Aft  was  done  will  be  unto  you,  at  all  time?,  a  R  mif- 
 fion  of  your  fins,  butitmuft  be  an  effectual  application^  the 
 blood  of  Chrift,  which  is  the  virtue  and  power  of  it,  that  will 
 do  it ;  and  this  may  be  and  is  done,in  the  confLffioh  of  your  fins, 
 and  the  profeffion  of  your  faith ;  I  may  rather  fpeak  more  pro- 
 perly, (than  they  do)  and  fay  that  your  Baptifm  is  not  fo  only 
 the  firft  Table  for  Refuge  after  Shipwrack,  and  Repentance  the 
 fecond ;  but  that  Baptifm  is  the  fiift  and  one  long  drawing  Ta- 
 ble 3  that  may  and  muft  be  drawn  out  at  length  into  the  Two 
 Leaves  of  it,  namely  into  and  unto  Repentance  of  fin,  and  con« 
 fcflion  of  Faith  :  at  or  upon  which,  rightly  ufed  and  applyed, 
 you  and  all  true  believers,  and  penitent  finners  may  fit  down, 
 and  find  plenty  and  provifion  of  grace  and  mercy,  or  which, 
 not  fo  much  as  a  Table  or  P!ank>but  as  the  Ark  and  Ship  it  felf, 
 will  fave  you  ;  as  Saint  Peter  faith. 
 
 So  then,  let  the  cfTcfts  and  fruits  of  your  firft  B  ptifm  be  acted 
 and  cxercifed  by  you ,  aad  let  the  force  and  efficacy  thereof  be 
 feen  in  the  reformation  of  your  whole  life  :  ( toi  B  ptifm  is  a 
 feal  of  a  dying  to  fin,  and  a  rifing  unto  Nc  wnefs  of  LifCjRom.  6. 
 44  as  well  as  a  Seal  of  the  Remiffionof  fin,  AJarl{.  1.  4  )  and 
 then  you  ftnll  need  no  fecond  Baptifm  jard  if  not9  your  firft 
 will  be  fruftrated,  (and  yet  you  can  have  no  fecond  •, )  and  I 
 may  fay  unto  you  Chriftians,  ye  ftiffnecked,  and  urbaptiztd  in 
 beaf*  and  cares,  at.Stepben  doth  the  Jcwcs,  yejhffnecbgd  and  un- 
 
 chcumafed) 
 
If  joy  tied  with  Repentance  and  Faith.  \  09 
 
 circumcifed  m  heart  &  tar^whcn  as  you  do  not  cxprcfs  the  force 
 and  vcitue  of  your  firft  Baptifm,  (  as  they  did  not  of  their  firft 
 Cii  cumcition)  in  the  renovation  and  reformation  of  your  hearts 
 and  earcs,  /'.  t.  life  and  acVtons.  Therefore,  when  the  Jews  fell 
 away  from  God,  at  any  time,  and  were  called  to  Contcflionof 
 fin  or  profeflisn  ot  Faith,  the  Prophets  did  not  propound  unto 
 them  a  new  or  fecond  Circumcifion(  as  if  the  former  were  voy- 
 ded  or  vacated J  but.  onely  mind  them  of  their  firft  and  onely 
 Circumcifion,  and  ihir  Obligation,  in  their  Infancy,  bidding 
 them  to  Circumcife  the  fore- skin  of  their  hearts ,  and  to  pra- 
 ctice the  inward  Circumcifion,  in  converfion  to  God,  the  fpirit 
 tuai  and  inward  pare  of  that  Sacramem.  And  Co  the  ApoftlcS 
 ufed  to  call  them  that  had  finned  after  Baptifm,  as  the  Galalbi- 
 ans  by  name,  who  had  fallen  from  the  Grace  of  the  Gofpcl,  to 
 confeflion  of  fin  and  repentance  to  believe  in  Chrift,  telling 
 them  of  their  Baptifm  into  Chrift,  &  Co  bringing  and  reducing 
 them  to  that  forctaken  by  then),  and  the  order  fct  down  there, 
 which  is  already  mentioned,  nor  do  we  read  cither  in  Prophet 
 or  Apoftle  of  any  other  new  order,  required  afterwards,  of  the 
 Baptizing  them  again ,  but  only  a  renewing  of  their  Faith  and 
 Repentance,  the  Order  and  Obligation  of  their  firft  and  once 
 Baptifm,  by  the  Miniftry  of  the  word,and  that  Other  Sacrament^ 
 the  Sapper  of  the  Lord. 
 
 In  a  word  ,  learn  now  to  praftice  thy  Baptifm ,  the  inward 
 part  of  it ,  to  which  appertains  Repentance  and  Faith  ;  and  fo 
 look  not  only  back  to  it,  but  into  ir,  and  find  out  there  thy  in- 
 gagement  and  reftipulation,  and  perform  that  now,  that  thou 
 art  come  to  knowledge  thereof,  and  walk  before  God,  in  true 
 obedience,  and  in  good  refiftancc ;  and  abrenuntiation  of  the 
 Dcvill  and  all  his  works :  For  I  would  not  fuch  a  looking  back 
 to  thy  Rjptifin,  as  may  put  a  vain  confidence  in  the  cutward 
 clement  received  by  ihce,  fuch  a  Refpcft  or  Contemplation  of 
 Baptifm,  as  to  truft  in  the  Elements ,  is  a  mifapplication  of  ir, 
 throjgh  corruption,  and  may  well  indeed  ,  occafion  fin,  and 
 encourage  thee  to  a  certain  libcrtinifm,  &  iicentioufneft  in  life} 
 there  are  fbmc  who  being  reproved  for  their  fwearing,drunken- 
 neO,  and  whordora  take  Sanftuary  at  their  Baptifm,  as  if  it 
 allured  men  wilfully  trading  in  (in,  of  th:  remifllon  of  ir.  with-^ 
 out  Repentance,  and  Faith  j  but  reft  ioaho.i  in  thco  itward 
 
 Let- 
 
1 1 0       Ifjoynsd  with  application  of  Chrift  &  reform  at  onof life. 
 
 Letter  or  Element  ot  the  water  5  butitudy  tl>e  Split,  and  walk 
 in  the  Holinefs  ef  the  fame  Repent  ot  every  breach  ot  Co- 
 venant, and  th'n  Repentance  will  be,  a?  a  lecend  plank  or  boird* 
 after  fuch  Shipwrack,  to  carry  thee  to  the  Haven  or  Happ'mcfr, 
 like  as  thy  Baptifm  was  a  firft  ftcp  and  ftair  of  thy  entrance  into 
 the  vifiblc  Church,  and  fct  th:e,  as  it  were,  a  Shipboard,  or  in* 
 to  the  Ark  filing  Chrift  with  h;*  benefits  unto  thee,  which 
 (hall  not  be  pulled  off  and  made  N:  ill,  and  therefore  need  not  to 
 be  iterated,  and  fit  to  again,  the  fit  ft  being  ftill  of  force  and  ef- 
 ficacy, to  all  true  believers  in  Chrift,  and  repemcrsoi  fin. 
 
 Thus  I  have  fhewed  ycu  (  Sir )  how  mo  ft  men ,  yea  all  men 
 who  have  been  Baptized  in  their  infancy,  may,  and  ought  to 
 look  upon  themfelve?)  as  Bapriz  d  in  their  Infancy  (  which  you 
 fecm  to  condemn,)  and  that  to  vciy  £ocd  purpote  and  benefit ; 
 and  whereas  you  adde,  as  the  other  [part  cf  your  condemning 
 them,  for  their  not  looking  afti  r  the  Command  of  Chrift  to  be 
 baptized  when  they  be!ieve,wiil  you  have  them  look  after  that, 
 i  8  not  to  be  fetn  or  found  5  nay  have  you  fcen  or  found  out  fuch 
 a  Cornm andemem?  I  pray  Sir  lend,  or  fell  us  fome  of  your  eye- 
 falvc  to  annoint  our  eye?,  for  by  and  from  that  cye-falvc  in  the 
 3.  of  Rev.  18.  (wherewith  we  have  anointed  our  eyes,  accor* 
 ding  to  Chrifts  Council  there  given)  we  cannot  fee  from  the 
 one  end  of  the  NcwTeftament  to  the  other,  any  fuch  Com- 
 mandement  for  perfons  baptized  in  their  Infancy,  to  be  bapti- 
 sed when  they  believe. 
 
 And  yet  as  if  you  had  revealed  .'nd  brought  to  light  fome 
 rare  matter  of  Salvation,  you  have  a  very  fc  rr  u*  and  devout 
 epilogue, that  it  &your  coniiderations,^«/^^  considered  without 
 a  felfiijb  prejudicial  Spirit,a  Spirit  willing  to  be  guided  by  the  Spi. 
 ritof  the  Lord  according  to  his  word  of  truth  ,  and  the  Scriptures 
 truly  red  and  interpreted  by  tie  Spirit  of  the  LordyWbich  are  quoted 
 to  prove  the  Affections  t  Tt  voill  appear  to  every  honefl  and  unbyaffed 
 Spirit  that  Infant-  Baptifm  h  a  great  and  dangerous  err  our  for  ever 
 to  be  rejeded  of  every  Soul  that  expeQs  Salvation  by  Chrift  J e fits ; 
 What  a  Cackling  is  here  made  upon  the  laying  of  an  addle  egge, 
 or  rather  what  a  Crowing  is  here,  upon  the  Treading  out,  of  a 
 few  idle  confilcrations^  you  have  the  faculty  of  entitling  upon 
 theSpirir,  and  the  Scriptures  that  which  they  being  the  Spirit 
 and  Scriptures  of  Truth,  own  not,  your  considerations,  and  in- 
 ter- 
 
Infant- Bapt.provea (from  from  thefirji  Converts  Bapt.  A&s  2.  1 1  j 
 
 tcrprctations,  ( though  vcryfcldom  you  give  interpretations 
 Q  them  you  leave  for  mc  to  make)  quotatious,  and  confiderati. 
 ons  enough  you  bring  ,  and  rhofe  co  no  purpofe  or  proof,  as  I 
 have  particularly  demonftratcd,  where  you  cite  them,  I  leave  it 
 tothcHoneft  and  unbyafled  Spirits,  to  jtdge  and  determine, 
 whether  the  Texts  you  havccited,wcre  pertinent  to  your  Conii- 
 deration,  or  according  to  your  rm  aning,or  intcrpretingCif  you 
 have  given  any :)  whether  Infant  Biptifm  be  a  great  and  dan- 
 gerous crrour,  for  cv^r  to  be  rej  &cd  ,  becaufe  now  oppofed  of 
 you,  whichever  was,  a  good  and  R  figious  Truth,  evcrpra* 
 difed  amongft  the  Saintr,  becaufe  recommended  of  Chrift  and 
 the  Apoftks ;  whether  yours  or  mine  be  a  fclfi(h  and  prejudicial! 
 Spirit(I  confefs,  ny  Spirit  is  prejudiciall  to  yours,  &  your  opi- 
 nions, as  your  Spirit  is  pre;  udicate  to  mine,  and  thoughts.  Li  il- 
 ly whether  your  confederations,  be  not  as  inconsiderate  in  the 
 writer,  (b  inconfidcrable  to  the  Reader. 
 
 However  you  think  To  well  of  them,  that  you  go  on,to  more 
 of  them,  (  when  its  time  to  have  done  with  fuch  fclfifh  things) 
 and  in  the  next  place,  offer  co  me,  fome  of  your  consideration's 
 upon  A  Si.  2.39. 
 
 The  which  if  I  thought,  they  were  no  more  confid:rate,  nor 
 contidcrable,  than  your  former,  I  would  conddcr  a  while  upon 
 ir,  whether  or  no  I  mould  take  them  into  consideration  at  all, 
 or  pafs  by  them,  as  inconfiderablc. 
 
 And  fuch  indeed  they  feem  to  be ,  and  upon  the  General 
 view,  I  find  them  fo :  for  in  them  all ,  there  arc  nothing  but  an- 
 fwers  and  folutions  made  to  objections  not  (et  down  j  Refuta- 
 tions and  denyals,  of  a  flnfe  before  it  be  any  where  mentioned; 
 is  not  this  Care  before  the  Horfe ,  which  a  Carter  (  m-thinks 
 fhonld  not  do :  )&  a  consideration,  without  conlideration,wch 
 a  Confideratour  (I  am  Cire, )  would  net  do  \  we  had  before » 
 your  judgement  fcclcd  out  of  Quaeres  ;  this  is  as  bad,  your  an- 
 fwer*  to  no  objc£tion9,&  your  rcfuting,noExpofition  of  ours. 
 
 Well,  as  all  the  way  hitherto,  I  have  ordered  your  matters  for 
 you,  fo  ("  I  fecj  Irouft  do  fo  ftill,  or  elfcwe  (bill  make  no 
 work  of  it,  at  lcaft,  have  no  orderly  proceeding  in  it. 
 
 Firft  therefore ,  let  the  fenfc  of  that  Text  be  given ,  and  the 
 argument  drawn  out  of  it  for  Infant  Bapdfm  (  which  I  will  do 
 for  you ;  )  and  then  after,  let  the  refutation  of  that  fenfe ,  and 
 
 the 
 
1 1 2  Inf.  Bap.  proved  from  thefirfi  Converts  Bapt.h&s  2. 
 
 the  Anfwcrs  to  that  Argument  bi  added  or  fubjoyncd  j  the 
 which  you  (hall  do  for  me. 
 
 Peter  having  preached  here  unto  the  Jews,  and  laid  to  their 
 charge  the  death  and  crucifying  of  Jefus  Chrift,  and  brought 
 them  to  fome  apprehenfion  of  their  horrid  fins,  at  rhe  38  Vcrfc 
 exhortcth  them  to  repent  and  be  baptized  into  the  Name  of  the 
 fame  Jcfus  Chrift ,  and  to  accept  him  for  their  Meflias ;  the 
 which  he  doth  upon  this  rcafon  and  ground,  mentioned  in  the 
 39  Verf.and  drawn  from  the  benefit  that  fhould  redound  not  to 
 themfelves  onely,  but  to  their  Children,  by  their  believing  in 
 Chrift.  The  which  he  proves  from  the  Promifc  made  to 
 them  and  their  Children.  In  plainer  and  larger  word?,  thus 
 it  is. 
 
 God  hath  remembred  his  Covenant,  in  fending  that  bUffcd 
 Seed,  in  whomhepromifed  to  be  1  he  God  of  Abraham^  and 
 his  Seed ;  know  ye  therefore,  that  (as  God  made  the  Promifc 
 of  Grace  in  Chrift  (to  come  and  to  be  exhibited)  unto  Abra- 
 ham upon  his  believing,  and  took  alfo  his  Children  and  Poftc- 
 rity  into  Covenant  with  him,  not  oncly  the  natural  Jews,  but 
 even  amongft  all  Nations  whoever  became  follower*  of  Abra- 
 ham\ Faith,  (hould  by  venue  of  the  fame  inherit /brahavfi 
 Promife,  That  he  would  be  their  God,   and  the  God  cf  their 
 Seed  alfo,  which  fboutd  alfo  be  taken  into  the  fame  Covenant) 
 fo  now  this ble fled  Seed  in  wi  om  the  Promifc  waj  founded,  be» 
 ihg  now  come  and  exhibited,  would  mike  it  good  to  you  all, 
 Jews  and  Gentile?,  who  would  believe  in  him ;  and  (notwith- 
 standing your  cruel  pracYsf.*  againft  him,  and  your  crucifying 
 of  him)  if  you  will  believe  in  this  Lord  of  life,  and  your 
 M(fliasy  you  dull  thereby  be  in  as  good,  or  better  condition, 
 under  this  laft  Adminiftration  ,  for  your  felves  and  your  chil- 
 dren, as  in  the  former  j  therefore  deprive  noc  your  felves  by 
 your  impenitency  and  infidelity,  of  fo  great  a  benefit,  as  may 
 come  to  your  (elves  and  Poftcrity;  for  the  Promife  is  made  to 
 you  and  your  Children,  &<*.     Whai  Promifc,  or  the  Promifc 
 of  what  *  for  fo  I  will  clear  the  Text  of  fome  exceptions  \  the 
 Promife  of  the  extraordinary  Gifts  of  the  Holy  Ghoft  ?  fo  fay 
 fome  of  you,  that  you  may  the  better  turn  this  off  from  In- 
 fants of  Believers  baptized.    It  is  true,  they  are  promifed  alfo 
 in  the  Vcrfc  before,  and  I  acknowledge,  they  were  Appendants 
 
 to 
 
Infant-  Baft,  proved  from  thefirfl  Converts  Bapt.  Aftss.       113 
 
 to  th=  Primitive  Baptifrms  of  the  adult,  and  peculiar  to  the 
 firft  times,  for  the  more  abundant  confirmation  of  their  Faith, 
 as  Ad.i  id  8c  1 1 .  who  were  converted  to  it  from  Paganifm  and 
 Judaifm.  But  ( no  doubt)  Peter  here  aimed,  and  even  pointed 
 at  chat  grand  and  fundamental  Covenant  of  Grace  made  to  A- 
 braham ,  In  thy  Seed  jhull  all  families  of  the  Earth  be  bleffed, 
 S  ich  a  Promife  as  this,  of  Grace,  and  the  free  remiflion  of  their 
 fins,  by  that  blood  oc  Chrift  (though  (bed  by  fome  of  them) 
 fraled  in  the  Sacrament  of  B  iptifm,  comes  feafonably  to  them, 
 to  pacific  their  troubled  confeiences,  and  cheer  up  their  droop- 
 ing fpirm  i  whereas  ih;  other  Promife ,  of  receiving  the  Gifts 
 of  the  Spirit,  that  is,  the  extraordinary  ones  of  fpeaking  di» 
 versLsHguage?,  &c.  would  nothing  fo  properly  and  effectually 
 have  done  it,  as  that  was  the  thing  then  in  hand  to  be  done. 
 Andbefides,  the  Promife  hrrefpoken  of,  being  a  Gofpel- Pro- 
 mife, was  to  extend  to  all  alfo  that  were  afar  off,  as  many  as  the 
 Lord  mall  call ;  ardfo  it  did  pafs  on  in  the  general  Tenders, 
 Privileges  and  Efifr&8,to  the  Believers  of  the  Gentiles  and  their 
 children,  from  that  time,  and  fo  fhall  unto  the  end  of  the 
 World.But  you  will  not  fay(I  dare  fayj  That  according  to  this 
 Promife,  the  believers  of  the  Gentiles  and  their  Children  have 
 received,  and  fhall  receive,  thofe  Gifts  of  fpeaking  divers  and 
 ftrange  Languages,  throughout  all  Ages  and  Generations.  Such 
 a  Promife  was  never  made,  and  ought  not  to  be  challenged  of 
 God. 
 
 But  (it  may  be)  the  Promife  made  to  Abraham  was  but  a 
 p?rfonal  and  peculiar  one,  to  him  and  his  feed,  to  be  taken  In* 
 to  Covenant,  and  to  become  a  vifiblc  Church  ( 1  will  be  thy 
 God,  and  the  God  of  thy  feed)  i.e.  Jfaac,  Jaceb^  and  thar 
 children.  No,  it  extended,  we  fee,  to  the  Profelytesof  other 
 Nations  alfo,  aDd  to  all  followers  of  Abrahatnt  faith  ,  both 
 Jews  and  Gentiles  i  and  therefor*  the  fame  Promife  was  fre* 
 quently  renewed  in  Scripture,  Kitty  hundred  years  after  rhofe 
 Patriarchs  deccafed,  both  to  Jews  ana  Gentiles,  as  Ifa.  gr\  6. 
 lfa.  44.  2,3*  and  fe  (h  il\  continue  unro  the  end  of  the  World, 
 I/i.59.21.  to  as  many  as  the  Lord  ou>  God  fhall  call,  until  he 
 very  laft  calling  in  of  the  Jews  5  it  being ,  as  I  faid ,  a  Gofpel- 
 Promifc. 
 
 Yea,  fay  you,  it  is  granted,  when  any  of  the  Children  of 
 
 P  p  p  Believers 
 
1 14    Infant- Baft,  frcvedjrcm  the  fit ji  Converts  Bap,  A&S  2. 
 
 Believers  come  to  be  called,  and  do  believe,  this  Promife  (hall 
 be  made  good  to  them.  Bat  thus  faying,  you  make  the  Promife 
 to  hold  forth  no  more  comfort  or  benefit  to  the  children  of  Be- 
 liever?, than  the  children  of  Pagans;  and  thus  even  Ifaac  and 
 Jacob  mould  have  no  execrna!  privilege  by  this  Promife,  until 
 they  aftually  believed  ;  yea  thus  all  the  Jews  (but  fuchas  were 
 £lcc\,  and  truly  faithfullj  were  cut  off,  as  well  as  the  Gentiles, 
 from  having  any  vifible communion  in  external  privileges  there* 
 of.  TheCall  here  is  cither  inward  or  outward ;  if  inward,  can 
 none  partake  of  the  outward  privileges,  asBaprifm,  but  fuchas 
 have  that?  We  know  thofe  are  common  to  the  Eleft  and  Re- 
 probate. If  of  an  outward  Call,  why  the  Infants  of  Believers 
 enjoy  this  Call  with  thdr  Parents,  and  fo  partake  of  the  Pro» 
 mife. 
 
 And  what  if  Peter  here  required  repentance  of  fuch  as  were 
 in  Covenant  before  baptifra  ,  arc  therefore  Infante  not  to  be 
 baptized  ?  fo  Abraham  was  in  Covenant,  and  an  a&ual  Belie* 
 ver,  and  juftified  in  Uncircumcifion,  and  received  Circumcifi . 
 on  as  a  feal  of  righteoufnefe  of  Faith  ;  and  Profelytes  turned  to 
 the  Jews,  were  firft  to  make  profeffion  of  faith ;  were  therefore 
 none  but  fuch  to  Ije  circumcifed  ? 
 
 But  if  being  under  the  Covenant  be  fufficient,  to  give  a  pro- 
 per right  to  the  feals  of  it,  and  the  privileges  of  it,  (as  1  fnd) 
 why  doth  Feter  keep  fuch  a  do  with  thefc  Jews,  being  already 
 in  Covenant,  to  repent  and  believe  before  they  were  baptifed  r 
 and  why  were  none  of  them  being  in  Covenant,  baptized,  but 
 fuch  as  gladly  received  the  Word  and  believed  £  It  is  no  where 
 fo  faid,  that  none  but  fuch  were  bapt'Z.'d  amongft  the  three 
 thoufand  fouls.    And  as  for  the  Jews,  who  receiving  the  Word 
 gladly,  were  baptifed,  you  muft  know,  they  were  not  now  be- 
 fore it  in  Covenant,  fo  as  to  acknowledge  Jcfus  Chrift  the  Son 
 of  Mary,  to  be  the  Mefiias  and  Saviour  of  the  World,  as  who 
 denied  that  holy  One,  and  killed  the  Prince  of  life.  True,they 
 were  born  Jews,  under  the  Covenant,  in  the  firft  Miniftration 
 of  it,  and  were  circumcifed,  and  had  the  feal  of  their  faith  in 
 Chrift  to  come.  But  this  being  now  antiquated  and  out  of  date 
 by  the  coming  of  Chrift  in  theflem,  and  thefe  Jews  having  re- 
 nounced Chrift ,  and  depofed  themfelves  and  their  children 
 from  the  Title  they  had  to  Chrift,  as  Matthew  27. 25.  they  fo 
 
 renounced. 
 
Infant-B  approved  from  thefirft  Converts  A&s  3.  115 
 
 renounced  the  Covenant  they  had  Title  to  by  birth ,  and  were 
 now  iq  a  condition  little  better  than  Pagans ,  Chriftians  to  be 
 made  5  and  therefore  they  were  not  to  have  the  new  appointed 
 fcals  of  entrance,  which  was  Baptifm,  to  aflurc  them  that  Jc- 
 fus  was  Lord  and  Chrift ,  until  they  embraced  him  by  faith, 
 confefling  that  he  Was  come,  and  that  Jefus  was  he,  and  repent- 
 ed "of  their  crucifying  him. 
 
 And  thus  having  cleared  the  interpretation  of  the  Text ,  1 
 will  give  you  a  Consideration  of  mine  upon  it,  before  1  come 
 to  your  Confidcrations,  without  any  interpretation  given  of 
 you. 
 
 My  Confederation  upon  it  is  this,  That  here  is  a  good  war- 
 rant for  me,  and  for  Infant  Baptifm,  againft  you  ;  and  fo  as  So- 
 lomon  faid  of  Adonijab>  That  he  had  Jpoken  a  word  againjl  bin  Kings  2.  33 
 own  life :  I  may  fay,  you  have  brought  in  this  Word  and  Text 
 again  rt  your  felf,  and  the  life  of  your  Caufe ;  faid  I  a  warrant  ? 
 yea  a  very  Command. 
 
 The  words,  B:  baptized  every  one  of  you,  you  will  not  de- 
 ny (1  fuppofe)  to  be  a  word  of  command  from  Peter  in  Chrifts 
 ftcad,  and  fo  from  Chrift  by  Peter.  But  the  Command  is,  To 
 baptize  Father  and  Child)  I  prove  thus  ■■>  Becaufe  the  Promife  is 
 to  the  Father  and  Child.  The  Promife  is  made  to  you  and  your 
 Children,  and  therefore  the  Command  is,  Be  baptized  every 
 one  of  you,  and  your  Children.  For  if  the  Children  of  Belie- 
 vers have  a  right  to  be  biptized  by  the  word  of  Promife,  they 
 muft  have  a  right  to  bz  baptized  by  the  word  of  Command,  and 
 fo  the  other  way  alfo,  thefc  two  being  convertible  Terms,  the 
 word  of  Promife,  and  the  word  of  Command,  having  mutual 
 relation  each  to  other.  So  its  in  the  general  nature  of  Cove- 
 nants, there  mud  be  a  convertibility  betwixt  the  two  parts  that 
 do  contract,  as  the  mutual  Indentures  (hew,  and  fo  alfo  it  muft 
 be  in  the  Sacramental  Covenant  betwixt  God  and  man,  and  be- 
 twixt the  word  of  Promife,  which  is  Gods  part,  and  the  word 
 of  Coonnnd,  that  contains  the  duty  of  man,  in  the  Sacra- 
 mental Action.  And  fo  particularly  ic  was  in  Circumcifion,  in 
 which  Inftitution  there  was  a  mutual  neer  relation  and  conver- 
 tibility between  the  word  of  Promife  (  I  will  be  thy  God}  and 
 the  God  of  thy  feed}  and  the  word  of  Command  QEveryman- 
 child  among  you  fhall  be  circmncifed  )  fo  that  as  many  of  them 
 
 Ppp  2  that 
 
1 1 6       Infant-Bapttfm  ajiore  ksufe  of  comfort  in  all  troubles. 
 
 that  had  a  right  to  be  rircur);chcd  oy  ;r>e  wmd  oi  Piom.itc, 
 had  a  right  to  be  circumcifld  by  the  word  ot  Command  j  and 
 fo  alio  the  other  way,  turn  it,  snd  its  as  cue* 
 
 Sir,  my  hand  is  now  in,  and  I  will  give  you  another  Syllo- 
 gifm. 
 
 Whofoever  are  cxpreffLd  in  r,Ho  Promifr,  Verfc  39  arc  con- 
 tained in  the  Precept  before,  Verfe$8.  B:  baptiz.d  every  one 
 of  you. 
 
 But  believing  Parents  and  their  Children  are  cxprcflTd  in 
 the  Promife,  Verfc  39.  The  Promifc  is  i»adc  to  you  and  your 
 Children. 
 
 Therefore  believing  Parents  and  their  Children  are  contai- 
 ned in  the  Precept  j  and  fo  both  arc  commanded  to  be  bap- 
 tized. 
 
 There  i*  no  difficulty  but  in  the  firft  Propofition ;  and  in  it 
 there  is  none,  by  reaton  of  the  mutual  re^arion,  and  reciprocal 
 Convertibility  that  is  betwixt  a  Promife  and  a  Prec  pt  in  Co- 
 vountal  ,  and  Sacramental  mstiers,  a*  baih  bftn  (hewed. 
 
 And  whereas  it  may  be  faid.  That  a  Promife  may  be  without 
 a  feal,  and  this  here  doth  not  infer  B  iptifm.  Ic  is  true ;  but  when 
 men  have  once  put  their  feal,  then  th  re  needs  multbcacor- 
 refpondence  and  relation  between  that  Se?.l  and  the  Covenant. 
 So  here,  though  it  was  not  abfohitelynrcrffiry  ,  the  word  of 
 Promife,  or  Covenant  of  Grace,  fh  u'd  b  fct  forth  by  our- 
 ward  featfj  appearing  to  the  fenf:*  ;  yes  God  having  once  ap- 
 pointed th:m  to  figmfie  the  inward  grace,  it  is  now  neccflary 
 thciefhould  befuch  a  mutual  relation  between  the  woid  of 
 PiOmife  and  the,  word  of  Command,  and  the  Seal  al fo.  But 
 1  come  now  to  your  Coniidtration,  upon  the  Text  of  A&t'i, 
 vcrfe  3  9. 
 
 Ccnfider,  that  fuch  a  hnn*  in  the  Covenant,  as  maketh  Faith 
 void}  is  no  true  bcing't  But  that  being  in  tie  Covenant  which  is 
 concluded  from  the  Faith  of  the  Barents.,  is  fuch  a  beings  as 
 tnaketh  Faith  void,  the* ■« fore  no  true  being.  cfhat  this  is  fo  ,  I 
 prove. 
 
 7hii  Title  -whereby  any  per fin  hath  ence  a  being  in  the  Covenant, 
 by  the  fan»e  he  may  remain  in  it  for  ever  ;  now  then  if  <-ny  one 
 hath  fuch  alitle  as  titbeyutkhiH  the  Coven,  nt  by  bang  1  he  feed 
 of  the  faithfully  he  may  remain  in  it  jer  ever,  andfo  need:  no  faith 
 
Infant-Bap. proved  from  thefirji  Converts  Bapt,  A&s  2.      117 
 
 of  bit  cwn  \  and  fo  by  the  fame  reafon  one  maj9  all  may  j  and  fee- 
 ing all  be  the  children  of  Abraham  or  N  )ah  ,  which  were  fai.h- 
 full,  all  are  in  the  Coven<?ntr  and  fo  Faith  needlefs  in  the  world. 
 2.Confid-.r  that  fuch  an  Expofnionas  overthroweth  the  Promife  ^that 
 cannot  be  a  V  ne  Expofuion  of  the  Text,   but  fuch  as  expound  a  be- 
 ing in  the  Covenant  from  faithjidl  Parents  overthrow  the  Promife* 
 TUtefore  this  Expofuion  is  no  true  Expofition^for  the  Promife  is 
 upon  account  of  faith  in  our  own  perfons,  and  not  in  our  Parents : 
 as*  appears  in  H»b.  2.  4,  compared  with  John  3  36.  And  that  it 
 doth^ove* throw  the  P  omtfe9  1  farther  prove  ,  becanfe  nothing  an- 
 fwereth  the  Promife  but  faith ;  and  if  faith  be  needlefs ,  then  the 
 Promife  is  needlefs. 
 
 Sir,  I  can  write  no  fanner,  being  forry  I  writ  out  fo  much 
 of  your  needle's  fluff;  for  to  what  purpofe  11  all  this  ?  arc  thefe 
 Confederation*  upon  AGs  2.  39  ?  they  mighr  have  been  upon 
 any  other  Text  as  well,  which  snakes  any  mention  of  Promife, 
 Faith,  Children.  And  what  is  it,  but  fuch  an  Exposition  as 
 overtbroweth  the  Promife  ?  Wiy  did  you  not  fet  it  do  vn  the 
 Exposition  at  firft }  and  then  confider  upon  it  ?  you  alwaicc 
 love  to  fhuffl:  with  Qiadows,  and  fight  with  fancies,  and  ftrange 
 Chym£ras» 
 
 Your  purpofc  is,  to  except  to  the  children  of  Believers  being 
 in  Covenant,  with  their  Parents :  (for  (b  I  muft  ftill  be  work- 
 ing upon  your  earth,  which  is  without  form,  and  void,  and 
 darknefsupon  the  face  of  if,  like  a  Chaos)  and  you  fay  it  is  a 
 faife  being,  as  concluded  from  the  faith  of  Parents,  and  foman 
 kcth  fai'h  void. 
 
 Firft  I  muft  tell  ycu,  that  the  being  of  children  in  the  Cove- 
 nant of  Grace  with  their  Parents,  was  concluded  by  God  jointly 
 and  together  fin  tn2t  Promife, -I  will  be  thy  God,  and  the  God 
 of  thy  Seed)  both  were  in  rhe  Promiks,  and  concluded  toge- 
 ther, not  one  from  another :  both  in  the  Promife,  and  confe- 
 derate rogether,  not  one  trom  another.  Your  excrcflbns  ar* 
 uncouth,  unheard  in  the  Church  ;  yet  we  may  conclude  thus 
 That  if  the  Parent  be  is  Covenant  with  God,  then  a!fo  his  feed 
 and  children  are  in  Covenant,  not  Co  much  from,  as  for  the 
 faith  of  the  Parents,  Gid  accepting  of  it ,  fo  as  to  Covenant 
 with  them  and  their  Seed- 
 Bjtgrantjyour  Cjnclufion  m  your  own  terms,  whatthmr 
 
 P  p  p  3  Such 
 
1 1 8  Inf  Bap.  proved  from  thefirfi  Converts  Bapt.A&s  2. 
 
 Such  a  being  in  Covenant  as  is  concluded  from  the  faith  of  the  Fa~ 
 rents9  maketh  Faith  vojd9  fay  you;  and  fay  I,  what  Faith,  or 
 whofe  Faith  do  you  mean  ?  Not  the  Faith  of  the  Parent*,  I  fup- 
 pofe  ;  for  the  Baptiz'ng  of  the  Child,  or  the  being  of  it  in  Co- 
 venant,  from  the  Faith  of  the  Parents  (as  you  fpeak  )  doth  ra- 
 ther confirm,  eftablim,  and  bring  it  intoerTec"r,  than  makcie 
 void  :  nor  can  you  mean  the  Fauh  of  the  Ghildrenjfor  you  holi 
 ding  them  to  have  no  Faith  of  their  ownj  as  here  you  ixprc  fly 
 fay ,  how  can  you  fay  it  is  here  made  void,  any  way,  which  was 
 or  is  no  where  extant  at  all>  nor  is  Faith  required  of  them  as  to 
 any  manifeftation  of  it,  for  their  being  in  Covenant,  or  taking 
 tWe  Seal ;  though  thefe  do  require  it  of  them  afterwards :  But 
 the  Proof  that  you  bring,  it  being  of,  1  know  not  what,nothing 
 aflertcd  before  of  you,  ordenyedot  me,  defcrveth  to  bean* 
 fwered  in  its  kind,  that  is,  by  a  Reproof  $  for  thus  you  prove. 
 That  title  wherby  a  per/on  hath  once  a  being  in  the  Covenant^  the 
 fame  he  may  remain  in  it  for  every  ( I  muft  caft  in  a  grain  of  Salt 
 here,  without  which  it  is  too  frefh ,  yea ,  unfavoury  :  that  it, 
 {To  long  as  he  lives,  and  renounce  not  before,  )  whether  he  be 
 one  of  our  Infants,  or  one  of  your  grown  Baptized  ones 5  )  Now 
 then  if  any  one  hath  fuch  a  title  t  as  to  be  within  the  Covenant^  by 
 beingthe  feed  of  the  faithfuls  he  may  remain  in  it  for  ever ,  andfo 
 needs  no  Faith  of  his  own  :  Here's  a  rope  of  Sand,  for  my  grain 
 of  Salt.     I  grant  he  may  with  the  former  limitation:  and  he 
 that  hath  fuch  a  Title,  as  to  be  within  the  Covenant,  by  being 
 converted  from  Paganifm,  may  do  fo  too,  and  as  one,  fo  all 
 may. 
 
 And  he  needs  no  Faith  of  his  own,  I  hope  you  remember 
 your  fclf,  noAftuall  Faith  cxpreflcd,  as  elf  where  you  write  ir, 
 as  to  this  purpofc  to  give  him  Title  unto  the  Covenant  or  Seal, 
 which  his  being  the  feed  of  the  faithhjlldothjyet  he  needs  Faith, 
 to  give  him  Title  to  the  benefits  of  the  Covenant,  Jt  frificaticn 
 and  Salvation ;  and  he  muft  be  alfo,  a  faithful  feed  himfelf.  And 
 foby  the  fame reafon  one  may  ,  allmay  ,  and  feeing  all  be  the  Chil- 
 dren of  Abraham  and  Noah  which  were  faithful  I,  all  are  in  the 
 Covenant^  andfo  Faith  needles  in  the  world.  Sir,  you  rife  apace, 
 but  to  no  preferment  of  a  Proof  :  before  it  was  but,  He  needs 
 noFahhof  his  own,  and  now,  it  fhould  but  have  been,  they 
 need  no  Faith  of  their  own,  becaufe  by  the  fame  reafon ,  one 
 
 may, 
 
Infant-Bap.  proved  from  thefirjl  Converts  Eapt.  A&s  2 .      119 
 
 m  y,all  may  as  you  fay:  bit  inftcad  of  fuch,you  fly  high  and  far, 
 and  fay. And  fo3Faith  needles  in  the  World,becaufe  aii  thechii* 
 drcnof  Abraham  andNojtb  which  were  faithful,  are  in  Cove- 
 nant I  never  met  with  a  man  that  made  or  called  Faith,  a 
 Coft  needle  fs  in  the  world,  that  is  and  may  rather  be  called, 
 that  one  ncedfull  thing  in  the  world  :  for  though  aftual  Faith  be 
 not  needful  in  all,  to  entitle  them  unto  their  external  part  of  the 
 Covenant  andthcS^a!,  as  in  the  Biptifm  of  Infants  of  bclic« 
 vers  (  for  whom  it  is  fuhi:ient>  that  they  arc  born  in  and  under 
 the  Covenant  of  grac.)  yet  it  i^pfce^fiil  for  the  partaking  of 
 the  inward  pare  and  ben  tits  of  the  fame,  and  their  being  in 
 Covenant,  is  an  obligacton  unto  them  to  believe  after- 
 wards, &c.  as  a  pirt  of  their  Allipulation. 
 
 Now  then  if  I  mould  reckon  up,  the  Company  of  your, 
 And  fo,  and  fo,  and  fo,f  which  arc  the  Formals  of  your  proofs) 
 I  (hall  not  need  to  go  out  into  Lines  or  Streets,  and  fetch  in,  the 
 Blind,  and  the  Hilt,  and  the  Maimed  ,  to  fill  up  the  Room, 
 fo  long  as  your  Reafons,  Proofs,  and  And  foes  arc  in  pr efence, 
 for  they  fupply  us  fully,  as  thus ;  The  Children  of  John  and 
 Thomas  who  were  Loyall ,  are  joyned  in  the  fame  Copy  of 
 Court-roll,  and  fo  Fealty  is  needlcfs  in  the  Mannor :  or  thus, 
 your  Plough  lycth  in  the  Field,  with  its  Whipple- trees,  and  fo 
 rain  is  needlefs  in  the  County. 
 
 And  a  man  may  fee,  you  underftand  very  well  the  Covenant 
 God  made  with  AW  ahum  and  his(c?d,to  be  a  Gof  pel -Covenant 
 of  Grace,  for  the  Remiflion  of  Sins,  and  Salvation  of  Soulcs  itv 
 and  through  Chritt  promifed,  who  joyn  thereto  together,  No- 
 abindlw  Covenant,  without  any  diftinftion  ,  or  difference 
 made,  w'icreas  the  Covenant  God  made  with  Noah,  was  but 
 a  Covenant  of  Nature  (  as  I  call  ic  for  diftin&ion  fake  )  for  the 
 Continuation  of  the  world,  and  prcfervation  of  the  Cn  a:urcf» 
 and  fruits  of  the  Earth,  to  w^ich  he  alio  annex. d  as  hisfign, 
 his  R  nv  in  the  Clouds,  That  Riin.bow  :  Are  you  of  the  mind 
 of  thofe,  fomeot  your  Cut  andS;z:,  who  when  they  are  put  to 
 it,  and  pen-  up  by  our  Reafons  Tor  Infant  Biptifm,  from  Infant* 
 Ci  cumcifion,  ft<ck  not  tofay ,  that  God  meant  no  farther  in 
 fei«  Covenant  with  Abraham,  and  his  feed,  than  that  he  would 
 e'vehimand  them  a  vifible  ftanding  in  the  promifed  Land  of 
 Canaan,  andCircumcifion  mould  oethcfeai  of  kc  ii  There- 
 fore,, 
 
110  C  hdd.  arejoyntly  Covenanted  &  together  with  their  Tarexts* 
 
 f<  rv,  you  joyncd  Abraham  ar.d  Noah  together  in  your  proutand 
 dilcourfr,  you  thereby  (hewed,  that  you  arc  not  of  t^ibraham^ 
 your  Father,  nor  as  Noah,  a  Preacher  of  Ri^htcoufnefs. 
 
 But  you  call  of  me  to  Confidcr,  that  fuch  an  Expofiuon  as 
 oierihroweth  the  frtmtfe ,  that  cctinct  be  the  Irue  Exposition 
 of  tkeText,  it  is granted,jbut  where,  what  is  that  Expedition  > 
 fuch  as  expound,  a  being  in  the  Covenant  from  faithful  Pa. 
 rents,  overthrows  the  promift  :  it  feems  you  are  got  up  again, 
 and  corre  to  overthrotsjft^g-again  :But  bow  do  you  prove,  that 
 Expofi.ionovcrthroWetT^ffic'promife.  Firft,  By  rcalbn  taken 
 out  of  a  Text  out  of  HA^^J^becaufe  the  promife  is  upon  the 
 Account  of  Faith  in  our  own  perfons ,  and  not  in  our  Parenrs : 
 And  fecondly,becaufc  nothing  anfwercth  the  promife  but  Faith, 
 and  if  Faith  be  needlefs,  then  the  prcmife  isneedlefs  3  and  this  I 
 muft  take  upon  your  bare  word  without  any  Text.  Moft  of 
 this  is  anfwered  already,  if  you  will  read  back.  You  bid  me 
 here  compare  Hahak^d^  with  John  5  I  pray  compare  your  Ex- 
 pofition, and  the  Promife  together. 
 
 The  Text  faith,  the  Promife  is  made  toyou,  and  your  Chil- 
 dren, and  to  all  a  far  off;  ( I  will  be  thy  God,  *nd  the  God  of 
 thy  feed  J  where  you  fee,  Children  are  Cov.  riafatd  j<  vntly,  and 
 together  with  the  Parents :  you  frame  an  Ev.^  fuion^^d  would 
 .  put  it  upon  us,  Childrens  being  'n  the  L  ovenanr,  is  (rOrri  faith" 
 FulParcnts,  as  if  feverally,  and  a  |>aft  faith  ul  Parents  were 
 taken  into  Covenant,  and  then  horn  them  (heir  Children 
 fhould,  becaufc  born  of  rhem,  and  when  born  of  rhem,  ccmc 
 into  Covenant ;  for  Abraham^  btlieved  u  hii'ft  h_*  was*  in  uncir« 
 cumcifion,  but  that  Faith  of  his,  save  no  being  in  that  fpeciall 
 Covenant, either  to  himftlf  or  children,  whereof  Circurrcifion 
 was  the  Seal :  but  yet  God  fo  well  acccpred  of  Abrahams  Faith, 
 that  for  its  fake,  he  was  pleated  to  enter  into  Covenant  with 
 him,  and  with  his  children  ac  on:  and  the  fame  rime,  and  to  af- 
 ftimc  them  together  into  Covenant  with  himfelf:  So  there  the 
 childrens  being  in  Covenant,  is  not  from  faithful  Parents ,  Am- 
 ply and  abfolutcly,  as  I  have (hr wed,  but  from  faithful  Parents 
 in  Covenant :  or  rather  (  to  fp:ak  proprrly  and  fully)  from  the 
 Covenant  God  made  unto  both,  Parents  and  Children,  fo  that 
 not  fo  much  their  b.tingin  Covnant,  as  their  being  born  in 
 Covenant,  is  from  their  Faithful  Parents  inGevenant. 
 
 But 
 
\hiUarejoyntly  covenanted withi&  togethwith  their  Par, 
 
 121 
 
 But  neither  way  doth  it  overthrow  this  Promife  5  for  the 
 childrens  being  in  Covenant,  by  vcrtue  of  the  promife  made, 
 fupporteth  and  fuppofeth  the  promife  ;  and  their  being  in  the 
 Covenant,  from  faichfui  Parents,  as  you  fpeak,  doth  not  over- 
 throw the  promife,  feeing  even  their  being  fo  is,  from  them,  by 
 reafon  of  the  promife  made  to  them  for  their  Children  alfo, 
 which  rather  eftablifheth  and  confirmcth,  than  ovcrthroweth 
 and  evacuatcth  the  promife*     You  had  need  add  another  Ex« 
 pofition  to  your  Exposition,  and  put  better  light  to  your  New 
 light,  and  into  your  dark  Lanthom,  or  clfc  none  will  fee  to 
 walk  by  it  but  your  felf  j  andfo  you  have  done.     For  it  over- 
 throweth  the  promife,  you  fay ,  hecaufe  the  promife  is  upon  account  of 
 Faith  in  our  own  Perfons,  and  not  in  our  Parents.     See  how  you 
 forget  your  felf,  in  forgetting  the  Children,  of  whofe  being  in 
 the  promife,  you  arcdifcouriing;  you  let  them  alone,  and  put 
 your  felf  (and  would  joyn  me  with  you,  but  that  I  will  not) 
 in  their  place,  laying,  the  Promife  is  upon  account  of  Faith  in 
 your  own  perfon,  and  not  in  your  Parents.  Trur,  now  ycu  are 
 a  grown  man,  the  promife  will  be,  and  muft  be  accounted  to 
 you,  upon  the  Faith  in  your  perfon,as  to  the  vertuc,  efficacy  and 
 effects  of  the  promife.     Now  you  are  become  a  man,  you  muft 
 put  away  Qhildijb  things,  as  the  Apoftle  faith,  1  Cor.  13.  1 1.  to 
 which  purpofe  onely  your  Texts  are,  out  of  Habahfei!^  and 
 John,  whers  Juftification,  and  everlafting  life ,  are  fct  upon  the 
 account  of  Faith  in  a  mans  own  perfon,  fpeaking  of  fuch  on e- 
 ly,  as  arc  grown  to  be  tall  proper  men  like  your  felf,  able  to  ac- 
 count, and  give  a  reafon  of  them. 
 
 Bur  why  did  you  (ingle  out  John  3.  3  5.  where  the  word?  of 
 the  Prophet  H«bakk*k>  are  not  repeated,  and  bauk  thofc  other 
 Texts  in  the  Margent,  Rom.  1.  17.  Gal.  3.  11.  and  Heb.  10.  38. 
 in  all  w'nich  the  very  words  of  (he  Prophet,  Ihejuft  jhaliliveby 
 bis  own  Faith,  arc  repeated  and  applytd  ?  is  it  to  (h  :w  in  your 
 own  perfon,that  light  is  corns  into  the  world,and  men  love  darkgefs 
 more  than  light  ?  you  turned  oneiv  to  John,  for  Nime  Cike,  out 
 of  felf-lovei  (  yet  I  tell  you,  the  Evangelift  John,  is  againft  the 
 the  Anabaptift/tf^tf,  even  herein,  in  that  very  thing  for  which 
 yc  ;  cited  him,  as  I  have  (hewed  you  J  but  if  for  Tr  uh  fake,  out 
 of  love  to  the  Truth,  you  would  have  compared  Haba%uk^ 
 with  lW,inany  of  the  three  Texts,  the-  Mirgeni  directed  ycu 
 
 CLsq  ..  to 
 
122        Inf.Bapt  not  upon  account  of  affual  faith  in  their  own  perf. 
 
 toj  fyea,  the  whole  Books  and  Epiftlcs  to  the  Romans  and  Ga  - 
 latkUtt's)  they  would  have  given  you  a  cleer  Elucidation,  if 
 you  would  lay  afide  your  own  Spectacle?,  and  look  with  theirs 
 that  your  Juftificadon,  and  everlafting  life  h  there,  in  the  Pro- 
 phet,fet  upon  the  account  of  Faith  in  your  own  perfon,  apply- 
 ing to  your  felf  the  Righteoufnefs  of  Jefus  Chrift :  which  con- 
 tain? rather  the  Execution  of  the  Promik. 
 
 But  whats  all  this  to  the  Protnif:  ic  felf  here  mcntion:d,  and 
 of  old  made  to  the  believing  Parent?,  and  their  Children  in 
 .  their  Infancy  r     Sure  when  you  were  a  Child  ,  you  fpake  as  a 
 Child,  you  underflood  as  a  Child,  you  thought,  or  rcafoned 
 as  a  Child,you  reckoned  and  accounted  a?  a  Child  :   1  pray  now 
 give  mc  forrrc  account ,  (  becaufe  you  make  an  inftance  in  your 
 felf, )  palling  by  the  Faith  in  your  Parent? ,  of  the  Faith  was  in 
 your  own  perfon,  when  you  wat  a  Chid.and  went  to  B3ptifn?, 
 by  which  you  lived  ;  or  inftance  now  again,  in  the  Children  of 
 faithful  Parents  amongft  the  Jew?,  what  account  of  their  Faith, 
 did  any  of  them  make  in  their  own  perfons ,  when  they  were 
 Circumcifcd  in  their  Child-hood;  or  here  in  the  2.  of  A&sy 
 which  you  have  taken  upon  you  to  expound,  what  word,or  fyl- 
 lablc,  or  the  Jeaft  intimation  is  there,  of  any  account  of  faith 
 to  be  made  of  Children  in  their  own  pcrfons  ?  And  yet  the  Pro 
 mifc  and  Covenant  is  both  here  faid  to  belong  to  the  Children, 
 and  the  Children  before,  and  fo  likewifc  to  your  felf,  Sir,   all 
 the  while  before  you  could,  or  did  give  an  account  of  Faith  in 
 your  own  p:rfon  ;   you  would  be  loth  to  be  accounted  all  that 
 while  to  be  without  Chrift  ,  and  an  alien  or  ftrangcr  from  the 
 Covenants  of  Promife,  having  no  hope,  and  without  God  in 
 the  world ;  and  if  you  fhould  think  or  fay  fo  of  your  felf,  yet  I 
 will  not  fo  account  of  you,  and  you  would  be  very  ungrateful 
 unto  God,  Covenanting,  and  Promising,  and  ungracious  to 
 your  Parenis  bringing  you  into  the  world,  and  to  Baprifm,  in  (o 
 thinking  or  faying  :  Ic  is  as  deer  as  the  light  at  noonday,  that 
 Ycxt r  ,  to  perfwade  thofe  enemies  ,   and  Crucifi:rs  of  Chrift  to 
 Repent,  B:lievc,  and  fo  to  be  Baptized,  and  to  come  under  the 
 New  adminiftration  of  the  Covenant  of  Chrift  exhibited  in 
 the  Gofpel,  whom  they  had  renounced}ufcth  this  as  a  main  ar- 
 gument, the  Benefit  aifo  that  fhould  redound  to  their  Children, 
 tvat  they  fhould  alfo  be  accepted  into  Covenant ,  and  be  made 
 
 par- 
 
Of  Faith  anjwmng  the  Tromife,  123 
 
 partakers  of  the  external  Privileges  of  the  Church,as  co  be  Bap- 
 tized and  Counted  God?  people,  iike  as  before  they  were  Gin 
 cumcifed,  and  fo  reckoned ;  which  be  proveih ,  for  the  Promifc 
 is  made  to  you  and  your  Children,  as  to  them  and  theit  Chil* 
 dren  :  to  you  indeed,  upon  account  of  your  a&ual  Faith  in 
 your  own  pcrfonr,  but  unto  them,  upon  account  as  I  have  given 
 before,  of  their  b-ing  taken  of  God  ,  into  the  fame  Covenant 
 with  you,  their  bc'hving  Parents. 
 
 But  for  aU  this,  Though  Children  withour  account  of  Faith 
 in  their  own  perfon!>,by  their  Birth  of  be  icving  Parents  in  Co- 
 venant and  Promifc,  have  Right  and  Title  to  Baptifm,  by  ver- 
 tueofthc  Promile  and  Covenant  made  to  them  both,  (Thy 
 God,  and  thy  Sced}>)  yet  Children  ,  when  they  come  to  enjoy 
 the  Benefits  of  the  Covenant  in  their  Juftification  and  Salvati- 
 on, they  mud  have  thefe  upon  the  account  of  Faith  ,  in  their 
 cwn  pTfom,  or  fome  grace  of  the  Spirit  anfwcrablc  applying 
 Jcfu«  Chrift,  and  his  Righteoufnefc  umo  thent. 
 
 Your  other  Rcafon  i?,  Becaufe  nothing  anfwereth  the  Promfe* 
 but  Faith,  and  if  Faith  be  need/efs ,  then  the  Promife  is  ttcedlefs. 
 You  did  well  to  add  no  Text  here,  having  abufed  enough  al< 
 ready :  but  let  us  look  upward,  and  fee  what  its  you  prove, 
 And  that  it  doth  overthrow  the  Prcmife,  what  hit  /  the  Expoiiti- 
 on  of  the  Text,  Wc7  2.  39.  of  Children*  being  in  Covenant  from 
 Fai-hfull Parent.^  that  it  ovenhroweth  thepromifei\  prove  farther, 
 becauje  nothing  unftvereth  the promife  but  Faith;  thus  then  it  muft 
 be  rcafoncd  ;  if  nothing  anjtver  the  promifc  but  Faiib>  thenChiU 
 drens  ki>>g  in  Covenant  fromFaitbjull  Parents^  overikroweth  this 
 promife  ;  1  am  fu  e,  This  is  a  ncedlcfs  conf  quencc  5  becaufe  the 
 promifc  ftands  upftill,  and  is  offo.ee,  notwirhwanding  though 
 there  were  no  Fai  h  in  fome  to  uphold  it ;  and  much  more, 
 though  no<  Faith  in  fome  to  anfwer  it.  1  will  give  you  a 
 Text  here,  though  you  give  me  none,  Rom  3.  3,  and  4  What  if 
 fome  did  n$t  believe  ?  fhall  their  unbelief  make  tkeFaiihof  God 
 (the  Faith  made  and  given  of  G  jd)  i.e.  this  p  omife,  without  ef» 
 fc&  ?  God  forbid  :  yea,  let  God  be  true,  and  every  man  a  lyar  5  Lee 
 Gods  promifc  fUnd,  though  fome  mens  faith  tall  :  yea,  though 
 none  in  the  world  had  believed,  yet  God  would  have  fulfilled 
 his  promife,  in  fending  and  exhibiting  the  Mefftas>z  Chrift  5  and 
 therefore  m  .chiefs  is  the  promife  over  thrown  >  Lecaufe  there 
 
 Qjjq  2  may 
 
j  2  a  Of  Faith  dnjwering  the  Promije. 
 
 may  want  Faith  in  fomcfor  fbme  while,to  anfwcr  it.*  It  indeed 
 there  were  no  Faith  at  all  extant  or  to  come  any  where  toan- 
 Ctver  the  Covenant,  and  promife,  this  might  feem  to  endanger 
 the  overthrowing  of  it  ,  ae  to  the  taking  effeft  and  benefit  in 
 m.n '-,  and  then  your  reafon  would  be  of  fome  fecroing  confe- 
 qu  ncc.  or  your  ccnfcqu^r.ce  carry  fome  ihew  of  Reafcn.     But 
 it  is  not  fo  here  5  for  here  is  Faith  in  the  faithfull  Parents  (as 
 you  acknowledge)  embracing  and  holding  up  the  promife' 5 
 and  here  ars  Children  in  Covenant}  upholding  alfo  and  enjoy- 
 ing the  promife,  by  birihof  Faithiull  Parents,  by  grace,  and 
 indulgence  of  God  ,  and  (  for  any  thing  you  knowj  by  Faith 
 pr  other  influence  of  the  Spirit:  Look  again  into  the  Text  of 
 A&,  2.  39.  Stcifthe  promife  there  be  not  (landing  faft  and 
 firm  to  the  believing  Parents  and  their  Children,  though  there 
 is  no  mention  made  of  Faith  to  anfwer  the  promifes,  but  only 
 called  for  of  thofc  grown  men  that  were  to  be,  and  were  Con- 
 verted. 
 
 But  which  way  do  you  mean,  Faith  anfwereth  the  Promife  ? 
 for  one  thing  may  be  faid  to  anfwer  another,  many  wayes,  as  the 
 Antitype  doth  the  Type ,  the  thing  Signified  the  Sign,  a  thing 
 regulated  the  Rule,  the  confederation  a  bargain  ,  performance 
 a  contract,  or  a  Condition  a  Covenant.  1  fuppofc  it  is  this  Ia» 
 ter  way,  that  Faith  anfwereth  the  Promife  5  For  as  the  old  Co- 
 venant with  Adam  flood  all  in  Prcccps,  Do  this  &  Live,  and  fo 
 works  as  the  Condition  were  to  anfwer  that  Preccpt;fo  the  new 
 Covenant  flood  all  in  Promifer,  I  will  be  thy  God,  if  thou  wilt 
 truft  to  mc,  and  Faith,  as  the  Condition,  is  to  anfwer  the  pro- 
 mife, elfe  no  proportion  or  agreement  betwixt  them. 
 
 For  nothing  but  Faith  it  it,  that  anfwers  the  promife,it  being 
 impoffiblc  to  have  made  the  Sons  of  men  partakers  of  the  Co- 
 venanr,that  other  way,  by  obedience  to  the  Law ;  if  it  Could,  it 
 (hculd  have  been  done  that  way :  Adam  ( though  made  perfect- 
 ly Righteous,  and  able  )  did  not  anfwer  it ;  and  if  God  had 
 tryed  Adam  the  fecond  time,he  would  not  have  anfwcred,in  o- 
 bedience  to  it  5  but  would  have  broken  it  again,  and  fo  mould 
 we;ThercfoFe  it  muftneeds  be  by  Faith  embracing  the  promifes 
 and  fo  amfwering  them,  that  the  Covenant  of  Grace  muft  be 
 madefure  unto  us9  which  otherwifc  could  never  have  been 
 done. 
 
 But 
 
Of  Faith  anfaering  the  Fromife.  125 
 
 B  it  all  this  maketh  nothing  againft  the  cxpofition  of  the 
 Text  above  of  Infants  being  in  Covenant  with  their  faithful! 
 Parents  and  included  f  yea  they  are  expreffed  )  in  the  promifc ; 
 for  God  looked  upon  the  Fakh  of  Abraham^  when  he  cntred 
 into  Covenant  with  him  and  his  Children,  and  made  the  pro- 
 mifc to  be  the  God  of  him  and  his  feed  ;  and  hereupon  himfclf 
 was  Circumcifed  and  his  feed :  And  where  God  plcaleth,  and 
 when  he.  pleafcth,as  he  doth  give  fanc\ky,8cthe  Spirit,and  other 
 Graces  to  Infants,  as  to  the  Innocents,  Jeremy ,  Szjohn  the  Bap, 
 fo  the  habit  of  Faith  infufed,  (it  being  the  Condition  on  mans 
 part,  yet  wrought  in  every  Eleft  Infant  by  God,)  whereby  they 
 anfwer  the  promifc,  as  to  the  good  and  benefit  of  the  Covenant, 
 if  they  dye  before,  or  foon  after  the  Sealing  thereof  by  Bap- 
 tifm,  befides  that  Infants  being  born  of  Parents  in  Covenanr, 
 and  themfclvcs  alfo  in  Covenant  with  God,  and  Oihers,  as  fure. 
 tics  and  fponfors,  in  the  name  of  the  Infants  anfwering  for  their 
 Faith,  and  promifing  for  their  education  in  the  Faith,  and  the 
 Churches  charitable  opinion,  or  judging  them  to  have  Faith, 
 arc  fufficienfi  to  anfwer  the  promifc,  as  for  the  outward  vifiblc 
 fcal  which  is  Baptifm,  to  be  conferred  upon  them. 
 
 But  you  make  an  anfwer  to  an  objection,  which  will  make 
 alfo  an  anfwer  to  the  promife  ;  If  any  willfay,  (fay  you  )  that 
 the  Parents  may  believe  for  their  Children^  andfo  their  Faith  will 
 anfwer  the  promife,  I  anfwer;  1.  that  the  Tiext  doth  tm  fay,  the 
 promife  is  made  to  you,  in  the  behalf  of  your  Children,  but  to  you, 
 and  to  your  Children;  and  therefore  you  muji  believe  for  your  felves, 
 and  they  for  themfelves,  or  elfe  neither  you±  nor  they  do  anfwer  the 
 promifc    Somewhat  of  this  before. 
 
 Sir,  whileft  you  are  about  this  promifc,  I  m(k  you  would  ob- 
 ferre  the  precept,  of  ufing  no  vain  repetitions,  as  here  you  do, 
 fo  that  1  mutt  either  wholly  omit,  or  repeat  vainly  with 
 you. 
 
 I*  Though  the  Text  faith  not  fo  much  in  fo  many  words, 
 yet  it  meaaeth  fo  much  ;  The  Promifc  is  made  to  you,  in  the 
 behalf  of  your  Children  (  alfo)  that  word  added,it  is  the  fame 
 with,  the  fromife  is  made  to  you  and  your  Children,  bothto[e< 
 ther  and  joyntly,  the  one  being  in  promife  as  wel  1  and  as  foon 
 as  the  other;  and  thus  the  Text  neither  faith  ,  or  denyethyo-  r 
 objcftion»  nor  your  anfwer.  For  the  promifc  m  iy  be  truly  m3d  , 
 
i?6  of  Faith  anjweringthe  Promife. 
 
 and  is  to  believing  Parents  and  their  Children,  whether  the  Pa- 
 rents do  believe  for  their  Children  alfo,  or  the  Children  for 
 themfclvet. 
 
 2.  Whereas  you  fay,  Parents  muft  believe  for  themfelv«,and 
 children  for  themiclves,  or  neither  anfwer  the  promifc  it  is  truly 
 meant  according  to  the  inward  and  fpiritual  part  thereof,  fo  as 
 to  partake  of  Rcmifiion  of  fin,  Juttifjcaricn  and  Salvation  : 
 But  yet  the  Faith  of  Parent?  in  Covenant  may  be,  and  is  fofar 
 beneficial  to  their  born  Children,  that  thereby  they  arc  decla- 
 red to  be  alfo  in  Covenant  with  themfelver,  and  to  have  a 
 Right  and  Title  unto  the  Seal  of  the  Promife,  and  the  exter- 
 nal Ordinances,  and  outward  Privileges  ot  the  Church,  and  in 
 refpeft  of  thefe  may  be  faid  to  anfwer  the  promife.  For  the 
 promife  h%  the  whole  Covenant  and  the  difpenfationsof  it  in 
 outward  Ordinances,  as  well  as  Giving  Graces;  and  its  your 
 conftant  errour  and  miftake ,  never  to  fpeak  diftin&ly  of  this 
 promife,  but  ufually,  and  onely  flxi&ly  of  the  faving  Graces 
 thereof,  belonging  to  the  Elc  ft,  whereas  there  is  an  anfwering 
 of  this  promifc  alfo,  by  vifiblc  profeflion,  and  external  Church* 
 memberuYip  and  privileges,  which  is  done  both  by  the  Parents 
 and  Children,  whether  the  inward  Graces  thereof  be  known 
 or  not. 
 
 Concerning  Infant* Faith,  and  their  inward  Graces,  whereby 
 you  will  have  them  alfo,  and  they  may  be  anfwer  able  to  the  in- 
 ward promift,  I  refer  yoato  what  I  have  faid  be  for?. 
 
 3.  You  Sir  muft  own  the  Child  above,  and  it  muft  be  laid  at 
 your  doors.  Im*an  the  objection  there  made,  That  Parents 
 may  believe  for  their  Children-,  and  fo  anjwirxke  Promife.  1  do 
 not  believe  you  can  find  out  a  Father  for  it,  nor  did  I  ever 
 rcadc  the  words ,  as  I  remember,  it  is  tme,as  I  Kavc  related  be* 
 fore,  thar  Parents  did  anfwer  for  the  Faith  of  their.  Children 
 prefented  to  Biptifm,  when  the  Child  was  a«ked,  deft  .hou  be- 
 lieve, the  Parent,  in  the  Name  and  place  of  his  Child,  anfwe- 
 red,  I  believe ;  but  this  is  far  off  from  your  Parents  believing 
 for  their  Children,  for  itwasoncly  Parents  profcfllng  of  their 
 Children*  Faith';  or  the  ChiJdrens  profcfllng  their  Faith  by  or 
 in  the  moiKh  of  their  Parents,  as  I  have  largely  fh  wed.    ' 
 
 And  as  for  thofe  Divines,  who,  thoogb  conteftim;  for  Infant* 
 Bjptifm,  Ucaufc  they  could  not  be  perfwaded  of  Infants- Faith, 
 
 made 
 
Faith  of  Parents,  how  beneficial  to  children,  127 
 
 mide  their  refuge  to  Parents-Faith,  yet  they  did  ic  not  in  fuch 
 words,  as  Parents  believing  tor  their  Children,  nor  to  fuch  pur- 
 pofc,  that  their  Faith  might  anfwer  the  piomifc,  buttofhew, 
 that  the  Parents  Faith  gave  unto  their  Children  a  proof  of  be- 
 ing born  under  theChriftian  Covenant  ,  and  a  Plea  for  the  Seal 
 of  Baptifm,  notwithstanding  the  fuppofed  privation  of  Faith 
 in  Children. 
 
 Though  therefore  In  fantSj  as  to  their  inward  ftatc  before 
 God,  of  Juftiflcaticn  and  Salvation,  arc  not  relieved  and  hel- 
 ped forward  eiLher  by  profeffnn  of  Sponforsand  Parents,  or  by 
 the  afts  and  habits  of  their  Faith,  becaufe  as  I  faid,  the  juft  ihall 
 live  by  his  Faith  ,  and  as  you  fay  ,  the  Parents  muft  believe  for 
 thcrafclves ;  and  as  the  Errors  and  Hcrcfics  of  the  Parents  do 
 not  hurl  the  Children,  no  more  do  their  Faith  and  Truth  help 
 them,  as  giving  nothing  from  themfclves  unto  their  inward 
 and  eternal  condition.  Yet  arc  they  beneficial  to  their  Chil- 
 dren other wayes.  1 .  Its  from  their  Faith,  that  the  Children 
 arc  brought  out  to  Chrift,  and  offered  and  dedicated  to  him  in 
 Biptifm,  whereas  the  Infidels  offered  their  Sons  andDaughters  pfal. 205.37. 
 unto  Devils.  2. And  as  in  their  dedication,  fo  by  their  fuppli- 
 cationi  the  Faith  of  the  Parent  is  helpful,  towards  the  obtaining 
 of  their  Childrens  regeneration,  and  many  graces  of  the  Spirit, 
 God  being  ready  to  hear,  and  do  accordingly.  3.  If  original 
 fin  did  hurt  Infants,  which  without  any  fault  of  theirs,  they 
 drew  according  to  the  flefh  from  their  Parenrs ,  why  may  not 
 the  Faith  of  the  Parents  profit  the  Children  Co,  as  that  fin  be 
 not  imputed  to  then!,  for  Chrift*  fake,  to  whom  they  arc  offer- 
 ed and  dedicated  purpofclyand  willingly,  by  their  Parents,  fee* 
 ing  grace  is  njew  abundant  than  Condemnation,  and  the  gift 
 greater  than  the  fault  ?  4  It  is  from  th:  Faith  of  the  Parents  Rom.$.' 
 in  Covenant  with  God,  that  their  Children  born  of  them,  arc  1  Ccr.7.14, 
 not  unclean  bac  Holy,  and  if  the  B.oot  bcHJy,  fo  are  the  Bran-  Rom-  n-i**- 
 ches. 
 
 So  a-fo  for  th*  obtaining  of  Temporal  bicflhf*-,  upon  their 
 Children,  the  Faith  of  Parents  u  avayubie:  Ho  v  often  is. 
 God  faid  to  beftow  fuch,  and  fuch  qocd  Temporal  things,  for 
 Abrahams  and  for  Davids  fake  >  J ef^s  feeing  their  Faith,  whi  Mattb.9.2. 
 broughtifiin  Ijing  on  a  bed,  Healed  the  fick  wan  of  the  Fa /fie.  So 
 Chrift  [aid unto  the  Centurion,  Goxhy  way,  and  as  thou  had  be  he- 
 red 
 
128  Of  the  trutli  of  Gods  Promife  and  Covenant. 
 
 ,      -  ved^beit  unto  thee,and  his  fervantwas  healed  the  fame  hour  that  fo 
 
 believed :  Wili  Chrift  dofo  much  for  a  lick  fervantj  bccsufe  of  his 
 Mifters  Faith j  who  brought  him,  to  a  fick  man,  becaufc  of  his 
 friends  Fiith  that  brought  him  >  and  will  he  not  do  the  like, 
 or  more  for  Children,  becaufe  of  their  Parents  Faith,who  bring 
 them  and  off;r  them  to  him  in  Baptifm  ?  Yes  he  healed  the 
 
 To! i  a- 50!  '   A*l4?}3ter  ^at  was  grigvoufy  vexe(l  with  *  Vevill,  for  the  Mothers 
 "*  great  Faith,  the  woman  a/'Ganaan  5  and  healed  a  Son  that  was  at 
 
 the  point  of  death ,  for  the  Fathers  Faith,  a  ruler  i«Capcrna* 
 um. 
 
 In  a  word  ;  one  mans  Faith  may  profit  another,  as  the  Pa- 
 rents, the  Children,  towards  both  Temporal,  Spiritual,  and 
 Eternal  Salvation,  by  way  bf  intreaty  and  impctration,  but  not 
 by  way  of  conveyance  and  application  :  For  this,  the  Applica. 
 tionof  Chrift  and  his  Benefits,  is  not  another  mans  work  of 
 Fa'nhj  but  h  is  every  man?  Faith  to  work  it :  and  now,  Sir,you 
 that  have  thus  flig'  ted  the  Faith  of  Parents,  a?to  the  good  and 
 bene  fit  of  their  Children,  Goyou  and  learn,  what  this  me aneth^ 
 Believe  in  the  Lord  jefus,  and  thoufhalt  befaved,  and  thy  Houfe, 
 Aft.  16.31. 
 
 Andfoyoufuppofeit  ware  (  were')  fo,  that  the  promifesware 
 (were)  made  unto  the  faithful^  in  the  behalf of their  Children,  and 
 they  concluded  to  be  in  the  Covenant  thereby  :  Then  either  God  doth 
 fe form  his  promife,  in  faving  all  the  Children  of  faithful  Parents 
 according  to  his  Covenant :  or  elfe  he  breakl  his  Covenant  made  to 
 thofe  Parents,  and  doih  not  perform  it  hh  promife;  either  of  which 
 particulars ,  no  ruan  which  is  in  his  right  wits  will  dare  to  affirm  ; 
 and  therefore  this  Expeftion,  that  Children  have  any  right  to  the 
 Covenant  by  venue  of  the  Faith  of  their  Parents,  or  to  any  privilege 
 of  the  Covenant,  by  vertue  ofthefawe,  is  a  fake  (falfe)  Expofition 
 of  the  Text',  and  a  wrefiing  of  if,  Jefus  (mh, ye  do  err  not  knowing 
 the  Scriptures ,  nor  the  power  of  God,  Matth.  22.29.  I  am  the 
 God  of  Abraham,  and  of  Ifaack,  and  of  Jacob  ;  God  is  not  the 
 God  of  the  dead,  but  of  the  living,  verf.  32. 
 
 I  thought  it  it  wculdcome  to  this  at  laft  :  that,  after  your 
 Railing  upon  the  Church  of  God  in  England,  for  worfe  than 
 naught,  even  no  Church ,  and  after  your  baiting  the  Minifters 
 of  God  there,  and,  by  your  good-wil',  ill-  will,  your  querying 
 and. tearing  Gods  portion  of  Maintenance  from  them,  your 
 
 Quarrelling 
 
Of  ike  tmh  of  Gods  fromife  and  Covenant.  1 2g 
 
 Quarrelling  at  their  Miniff  rations  of  the  Sacraments  of  God, 
 this  cfpccially  of  Infant-  Baptiim,  befides  abundance  more  of 
 Gods  inftitutions  and  allowanccs,that  you  have  been  Quseru- 
 lous  at,  you  would  at  lad  afcend  above  the  height  of  the 
 Clouds,  and  fall  to  Queftioning  of  God  hirnfclf,  about  the 
 performing  and  breaking  his  promife,  about  his  laving  all ,  or 
 not  laving  ail  the  Children  or  faithful  Parents. 
 
 Ekher  of  which  particulars,  if  you  had  been  in  your  right 
 wits,  you  would  not  tuve  dared  (yet  what  is  it  ,  you  will  not 
 dare,  in  matter  of  Interpretation  ot  Scripture ,  or  argumenta- 
 tion of  reafon  ?  )  to  have  drawn  and  enforced,  fo  inconfe- 
 qucntly  and  inconliderately,  from  that ,  though  but  fappofed 
 proportion. 
 
 For  fuppofc  it  again,  that  the  promife  Wis  made  to  the  faiths 
 ful  in  the  behalf  of  the  Children,  and  they  concluded  to  be  in 
 Covenant  thereby ,  yet  neither  of  the  particulars,  you  menti- 
 on,) doth  follow,  that  all  their  Children  mufi  be  faved  accor- 
 ding to  that  Covenant,  that  fo  God  may  p-rform  his  promife  j 
 or  if  not,  God  muft  be  a  breaker  of  his  promife :  and  feeing 
 you  have  not  proved  the  conf  quence,  I  will  prove  the  Iuconfe* 
 quence  of  it  5  by  the  reafon  I  have  touched  before,  the  Promife 
 and  Covenant  made  to  the  faithful,  in  the  behalf  of  the  Chil» 
 dren,  and  concluding  thefe  in  the  fame,  (  I  muft  here  ufc  your 
 words)  containcth  not  only  the  inward  fiving  graces,  and  the 
 fpiricual  bentfis  of  the  fame,  fuch  as  are,  Juftification,  Regci 
 deration,  perfevcrance,  and  glorification  freely  promifed  in 
 Ghrift ;  ( if  fo  taken  only,  then  indeed  all  in  Covenant  muft  be 
 fivtdt  or  elfc  God  be  a  breaker  of  Covenant.) 
 
 But  it  containcth  in  it  alfo  the  oat  ward  admiuiftrations,  in 
 visible  Ordinances  and  Church- Privileges,  which  arc  many,  as 
 to  be  Gods  people,  and  the  Children  of  Gods  invisible  League, 
 to  have  the  Oracles  of  God,  8cc.  and  thus  t«ken  ,  God  is  no 
 breaker  of  promife,  if  all  in  Covenant  with  him,  be  not  faved 
 by  him  5  for  God  made  no  fuch  Covenant  with  all  faithful  Pa- 
 rent*, tofaveall  their  Children,  but  to  put  them  under  the 
 way  and  means  of  Salvation, by  taking  them  alfo  to  be  the  God 
 of,  and  owning  them  for  children  in  Covenant  and  appointing 
 th:m  a  Seal  thereof.  This  nny  b:  called  (he  Covenant  of  Ad- 
 miniftracion,  or  rather  that  part  of  it  which  (lands  in  admint- 
 
 Rrr  ftratiors 
 
1 5  o        Of  the  Salvation  of  Inf. Bap. or  not^and  what  to  judge  &C* 
 
 ftrations  of  external  Ordinances  and  Privileges  ;  the  which 
 hath  belonging  to  it  all  vifiblc  and  external  profeffor?,  as  alfo  a 
 vUiblcScal,  which  all  that  arc  in  this  Covenant,  oujzht  there- 
 fore to  be  partakers  of;  you  (as  it  appeais)illow  none  to  be  un- 
 der the  Covenant  of  Grace,  but  only  fuch  as  are  inwardly  be- 
 lievers Juftifbd,  SancYified,  and  partakers  of  (he  faving  Graces 
 of  the  Covenant ;  The  which  error  and  mifhk?,  as  I  told  you 
 before,  .1  tell  you  again,  hath  fedjeed  you  into  thrfe  inconfe- 
 quent  confluences,  and  miflead  you  into  your  Anabaprifmal 
 Baptifmcs  :  tor  as  many  are  called  buc  few  chofen,  fo  many  arc 
 to  be  reputed  to  belong  to  the  Covenant  of  grace,  and  to  be 
 Covenanter?,  though  they  have  not  inwardly  and  crFctually 
 the Taving  graces  of  the  Covenant.  B  fides,  I  could  prompt 
 you,  that  the  Covenant  is  but  conditional,  not  abfolute. 
 
 And  now,  for  a  condufion,  becaufe  you  have  made  mention 
 of  fuch  a  thing,  the  Salvation  of  Infants,  born  in  the  prccinfts 
 of  rhc  Ckurcb,  1  will  leave  with  y@u  a  few  Propositions  to 
 confider  off. 
 
 1.  Thit  the  Church  of  God  dctermincth  nothing  pofitive- 
 ly  and  pcremptori'y  about  the  Solvation  of  Infants  dying  ei- 
 ther with,  or  without  Baptifm,  for  (he  kuowcth  that  fecret 
 things  belong  to  God,  and  onely  revealed  things  belong  to  her 
 and  her  children. 
 
 2.  Shejudgeth  that  Infants  in  the  general,  Baptized  or  un- 
 baptized  arc  faved,  that  is  fome,  but  not  all ;  for  this  fh'  hath  a 
 judgement  of  certainty  and  charity  both,  both  the  charity  and 
 certainty  of  fuch  a  judgement. 
 
 3.  That  this  and  that  particular  Infant,  baptized,  brunbap- 
 t'zedis  faved,  (hz  huth  no  judgcm-nt  of  certainty,  but  only  of 
 charity,  and  this  may  havcj  though  there  fhould  be  none  of 
 thofe  particulars  faved, 
 
 4.  That  inward  faving  grace,  doth  not  alwaves  attend  the 
 Covenant  (largely  and  cornprehenfivcly  taken,of  which  before) 
 nor  the  Sealjbut  only  in  Cuch  as  b.long  to  the  ckcVicn  of  grace. 
 Yet  the  Church  may  in  charity  think  fo;  as  to  particulars  in  Co- 
 venant and  under  Sea!,  (  sill  the  contrary  appear)  though  (he 
 
 ,  have  n^  certain  knowledge  of  ir. 
 
 5.  Eltft  Infant?  Baptizcd,and  dying  in  their  Infancy,  have  no 
 outward  means  of  Salvation  but  their  Baptifm,  the  Seal  of  the 
 
 Co- 
 
Of  the  Salvation  of  Infants  Bapti.and  what  to  judge  &c  131 
 
 Covenant  but  there  is  an  inward  invifible  grace,  which  the 
 Holy  Spirit,  before,  in,  ar,  or  by  Baptifm,  doth  truly,  really, 
 and  aftjally  impute  or  impart  to  them,  applying  C^rift  in  his 
 Juftifying,and  Sanft»fying  vcrtue,unto  the  fouls  of  fuch  Infants. 
 This  the  Church  holdeth  not  only  as  of  charity,  but  as  of  cer- 
 tainty. 4. 
 
 6.  Such  E'cft  Infants  Biptizd,  and  fo  dying,  arc  capable  of, 
 and  do  attain  to  fuch  faving  inward  grace*,  not  by  the  ufual  and 
 ordinary  way  of  Believing  upon  hearing  a>:d  conceiving  (for 
 fuch  aftual  Faith,  is  not  of  abfolutc  nccrccfficy  to  all  GodsE* 
 left,  but  only  to  thofc  to  whom  God  affords  the  means  of  it. J 
 Iris  the  application  of  Chrifts  Rightcoufnds,  that  juftlficth 
 them  i  wHkh  is  done  to  them,cither  bv  fomr  habits  of  Faith  m- 
 fufed  of  God  into  their  hear  sj  or  by  God  S/irit  in  aiecret  and 
 unknown  way  to  us,  fupplying  all  deleft*  in  them,  and  doing 
 all  things  on  their  parts }  and  this  he  holdeth,  raoft  in  charity, 
 with  fomcthough  not,  full  of  certainty,  becaufc  it  i>  fecrct. 
 
 7  Such  Elcft  Infants  Bptized,and  Jiving  to  th  life  ot  Rca- 
 fon  and  Uidcrflanding,  the  feeds  of  Grace  and  Faith  infufed 
 before,  or  in  Biptifm,  do  gro*  np,  by  the  ordinanry  means,un- 
 toanaft  ul  apprehenfion  or  Cbnftand  hisRighteoufncfs,  yea 
 aredl  p.;(Tffijn  and  comfortable  fruiiion  of  Chrift  and  all  his 
 benefits,  which  were  in  Baptifm  truly  and  eff  ftually  feaJed  be* 
 fore  unto  them,  whenfn  vrr  rhev  ftnu'd  be  capable  to  make  ufc 
 of  them  .*  and  this  uV  .ftirnuth  both  out  of  certainty ,  and 
 charity. 
 
 8.  Becaufc  the  Church  (  and  all  this  while,  1  fpeak  of  the 
 Church  of  old  England*)  hath  no  certain  knowledge  of  parti- 
 cular*,who  ari  E'  ft  Intent*,  and  who  not ;  but  only  a  charita- 
 ble opinion  of  this  and  thai,  i«nd  fo  every  particular  one,  born 
 in  the  bofomc  of  the  Church;  &  for  that  (be  not  only  charitably 
 holdeth,  but  certainly  knoweth,  that  all  infants  born  of  Chri- 
 ftian  Parens,  are  alfo'  inexterna land  pro' cflional  Covenant  of 
 God,  rog  rher  wi»h  their  Chriftian  Parents ,  Therefore  (he  is 
 careful),  a«  ftv  ought,  thar  all  fuch  in  convenient  time  and 
 with  eh :  fo-ncft,  may  be  Bapr'z'd,  and  receive  the  Initial  Seal 
 of  the  Co vt  nan  r,  fo  as  none,  a?  much  as  may  be,  depart  out  of 
 this  life,  without  Bap  ifm,  not  as  if  (he  certainly  thought  In- 
 fants, having  been  ttuc  partak er*  of  Baptifm,  muft  needs  with- 
 
 R  r  r  2  out 
 
1 3  2       Of  tbefalvation  of  Inf.  Bapt.  or  net^  and  what  tojudg^&c* 
 
 out  doubt  be  faved  ;  but  becaufc  ihe  will  not  be  wanting  in  her 
 charity  ,  and  duty  to  God  and  fuch  Infants,  which  being  once 
 baptized,  and  dying  foon  after,  (he  thinks  them  faved  in  her 
 judgement  of  charity  fin  which  fhethinkrth  the'inward  grace 
 may  accompany  the  outward  Miniftration)  but  for  any  )ud^e* 
 ment  of  certainty  and  verity  herein,  (he  dhcJaimeth,  and  refer* 
 rcth  the  fame  to  the  G©d  Omnifcient. 
 
 Now  to  what  end  you  add  thefe  la  ft  word.*,  Jerus  f.uth,  Te  do 
 erre,  not  \nwing  the  Scriptures,  nor  the  pow.roj  God,  M  u.  2  2.29. 
 lam  theGcd  ef  Abraham,  of  Ifaac,  and  Jacob',  God  is  not  the 
 God  of  the  dead,  but  of  the  living,  Verfe  32.  unlef?  it  be  to  (hew 
 a  kinde  of  fatality  of  errour  falling  upon  yon,  and  following 
 you  wherefoever  you  go,  not  knowing,  but  pretending  ever  ihe 
 Scriptures ;  which  ftill  y  311  cite,  as  heretofore,  and  fpeak  words 
 againft  your  own  life  ( the  life  of  your  Caufc)  and  cut  your 
 own  throar  with  your  own  knife,  or  run  yoar  felf  thorow  with 
 your  own  Sword,  even  the  Sword  of  the  Spirit,  the  Texts  of 
 Scripture,  as  you  cite  and  apply  them,  as  here:  For  by 'virtue 
 of  Abraham's  faith,  which  God  fo  well  accepted  of,  did  not 
 God  enter  into^  and  make  a  Covenant ,  both  win  Abraham, 
 and  his  S:cd,  Ifaac  and  Jacob,  and  all  other,  both  Jews  and 
 Gentiles,  who  Ihould  be  followers  of  Abraham^  faith  X  and 
 God  being  the  God,  not  of  the  dead,  but  of  the  living,  Abra- 
 bam\\vtth  ftill  in  the  children  of  Abraham,  who  are  of  the  fame 
 faith  with  him  ;  and  fo  the  Covenant  made  with  Abraham, 
 lives  ftill  in  all  b  lieving  Parens,  for  tVmfelves  and  their  chil- 
 dren, In  that  faideli  thou  truly,  John  4. I 8. 
 
 And  for  yoar  laft  words  hereabouts,  Conftder  thefe  things 
 witft  a  fingle  eye,  aiding  at  Gods  glny,  and  thy  Neighbours  good  ; 
 aMdanfvcer  \h~ere  Conftder  4iieit$  by  flu  in  and, direct  Scriptures,  tf 
 you  can  ;  or  eije  leave  iff  rprcjHng  the  Scriptures  to  your  oven  ends 
 (if  not  your  dejlruOion,)  1  ha  v  done  it,  you  fee,  confidercd 
 your  Con(iderations,  (which  I  wifhyou  had  better  corhdered 
 of,  that  fo  they  mighc  have  been  truly  Confidcration?)  and 
 that  not  oncly  with  a  fingle  eye,  as  you  (peak,  but  with  a  two- 
 fold eye;  folmuft,  if  aiming  at  both,  Gods  glory,  and  my 
 Neighbours  good,  even  your  good  a lfo,  as  well  as  Parents  and 
 their  children ;  whereas  your  Confederations  did  neither,  bin- 
 rather  obfeured  Gods  glory  in  his  Covenant,  and  diminifhing 
 
 your 
 
Scrtpt.falfly  expound.yet  frefump,call.themittdtf  the  H+Gh.      133 
 
 your  Neighbours  good)  the  good  of  Infants  efpecially  ,  which 
 God  ruin  enlarged  to  if>cm.    And  God  hath  enabled  me  (for  I 
 can  do  nothing  of  myithj  to  anfwer  your  Considerations  by 
 plain  and  dircft  Scriprurcs,and  Reafons  drawn  from  them ;  yea, 
 and  fuch  Scripture?,  as  you  have  wrung,  wreftcdj  and  wrong- 
 ed, I  have  vindicated  by  explaining  them,  and  directing  of 
 them  to  their  right  end  and  cosftru&ion.   And  lb.  I  fball  not 
 need  to  leave  off  that  1  never  b:gan.   But  (truly)  it  is  time  for 
 you  to  give  over  that  which  you  have  pra&ifed  all  along  your 
 Letter  to  me,  the  wrefting  of  Scriptures,  and  that  to  your  own 
 ends  fif  not  deftru&ion  5  )  yea,  1  muft  tell  you,  (though  you 
 may  wreft  the  Scriptures  to  your  Own  deftruftion,  unlcfs  you 
 fee  your  errour  and  repent)  you  do  not  wrcft  them  to  your  own 
 ends*  lam  fare,  for  they  do  not  come  up,  or  attain,  either  to 
 your  own  end,  the  dcftru&ion  of  our  Infant-Baptifm,  or  to 
 your  other  end  (for  borh  thefe  are  your  own  ends)  the  juftifi- 
 cation  of  your  Adult »Baptifm  of  perfons  before  baptized.   I 
 will  not  be  my  own  judge  herein,  but  refer  it  to  the  indiffe- 
 rent Reader ;  if  any  (hall  perufe  this  my  Anfwer. 
 I  proceed  to  that  which  followeth  of  yours. 
 An  Expofition  according  to  the  miflde  of  the  Holy  Ghoji  irt  that 
 Scrip'ure,  I  Gor.7.14*  For  the  unbelieving  husband  i$'  fattdified 
 by  the  believing  wifa  and  the  unbelieving  wife  is  fan&'fied  by  the 
 believing  husband ;  elfe  were  yeUr  children  unclean ',  but  now*  they 
 are  holly  (holy)  (or  clean)  which  is  oppofue  to  uncleannefs. 
 
 What  a  Mountebank  are  you,  alwaits  thus  to  mount  up  your 
 low  bank,  and  to  elevate  your  mean  drugs  of  Expoii  Jon,  with 
 fuch  hish  andtxtrcam  Praifjs  and  Titles,;  as  if  it  w*re  aceordi 
 ing  to  theminde  of  the  Holy  Ghoft  t  h  n<*  this  to  fiund  a  loud 
 trumpet  before  apior  alms  given,  as  the  hypocrites  dd,  Mitth.^.  3  f 
 Is  not  this  one  kinde  of  boating  of  things  without  your  meafurer 
 2  Cor.  10. 15.  and  this  one  thing,  Theminde  of  the  Ho'y  Gholt 
 inubis  and  that  Scripture,  and  peremprorily  faying  your  Ex- 
 poii  ion  to  be  according  to  the  fame  I  thisis  that  the  Spi/tr  in- 
 deed fpeaketh  txpn.fi/,  that  in  the  latter  days  fo-ne  ft  a  lib:  lovers 
 of  tkemfelvei,  proud}  bsaflers,  2  Tim* 3  &  1  Tim. 4,  and  bo .1- 
 ftcrs  of  the  Spirit,  having  not  the  Spirit;  thsfe  be  they  whole- 
 parate  thcmfelve,  as  Jade  teileth'you  now  again,  rerfe  19.  0 
 the  depth  of  the  ricbes  both  of  the  \mwledge  and  wifdme  of  G)d9 
 
 R  r  r  3  for 
 
1^4     Scrip.falfy  expound. prejumpt*.  called  the  mind  of  the  H.G, 
 
 for  who  hath  h^town  the  minde  oj  the  Lord?  Rom.u.3.^  B  hold 
 ths  man,  who  expounds  according  to  the  minde  ot  the  Holy 
 Ghoft,  in  that  Scripture  at  kaftwiic :  No  Sir,  you  do  not,  you 
 are  confounded  already,  who  prefume  to  be  of  the  Council  of" 
 the  moll  High,  and  of  the  minde  of  the  Holy  Ghoft  i  fee  bow 
 you-falter  and  ftaggcr  at  the  firft  ftep  and  fetting  out  to  your  Ex- 
 position ?  (  for  the  meek  will  ke  guide  in  judgement,  and  the  week^ 
 will  he  teach  his  way,  Pfal.25.9.  God refyteth  the  proud,  and  gi- 
 vetb  grace  to  the  humble^  James  4.  6.)  for  ycu  chop  and  change 
 the  words  of  the  Holy  Ghoft,  whole  own  words  do  beft  <  xprefs 
 its  own  minde,  turning  (holy-,  as  you  mould  write  it,  but  that 
 you  arc  fo  holly,  or  hollow)  into  clean,  as  if  you  wc  uld  teach 
 the  Spirit  ot  God»  tht  words  it  (hould  ufc ;  and  then  (indeed) 
 you  may  the  fooner  know  the  minde  of  the  Spirit,  fpcaking  in 
 your  own  words. 
 
 Sir,  are  you  like  to  expound  this  T\xt  according  to  the  mind 
 of  the  Holy  Spirit,  who  refute  the  words  iof  the  Spiiit,  by 
 which  it  fignifi  d  it?  minde  ?  and  bring  aid  add  another  word, 
 which  cxprefscth  your  minde  better  j  bt  fides  that  in  ihc  citing 
 the  words  of  the  Spirit,  you  twice  add  (Believing)  believing) 
 as  if  you  would  tc^ch  the  spirit  to  cxprcfe  its  minde,  more  fully 
 and  plainly  than  ot  himftli  he  doth,  putting  words  into  his 
 mouth,  which  he  left  out ,  though  1  acknowledge,  the  words 
 aec  twice  neceffarily  implied,  Bk  1  would  you  could  once 
 teach  your  felf  to  write  Engjifh,  and  fpeak  fenfe  yourfelf  (fo 
 far  are  you  ft  om  <  xpounding  according  to  the  minde  or  w  rd« 
 of  the  Holy  Ghoft  )  L'ok  again  1  pon  what  rollow^th  of  yours. 
 7hi<  Scripture  is  owe  (one  J  of  the  wain  props  that  Mr.Woinell 
 build  eth  his  Infant-  Baptifm  upon  ,  grounding  from  hi  nee ,  that 
 children  are  hi ly,  btcaufe  there  (<h*\rj  father,  and  there  (fheir) 
 mothet  arelawjull,  married  5  for  that  is  the  Apojiles  meaning  in 
 this  Texts  nan.e'y,  the  holinef  of  the  child,  or  uncleannefs  of  it% 
 according  to  the  lawfulnejs  or  unlaw julmjs  of  the  war  age  (matii- 
 age)  of  the  Barents ;  and  fotheihe  unbelieving  i  u.band  or  wife  is 
 fanbified  by  the  Relieving  hmband  or  wifey  being  lawfully  marid, 
 (married)  as  the  holy  Gboit  faith,  Vnto  the  pure  all  things  are 
 .  pure,T\tu*  115.  Rom.  14.20.  and  fo  an  inpvre  (Impure)  or 
 unbelieving  wi't  o"  child  isfandified  or  pure  to  the  pure  orbelievtng 
 husband',  and  fo  likgwife  the  husband  t»tkt  wife,  being  lawfalfy 
 
 titarycA 
 
Mr.  Wymlls  ofiuionfalfely  dledgead  125 
 
 f»/tr)e^(mirricd)  or  jojned  together ,  according  to  Gods  Ordy* 
 nance  (Ordinance)  or  way  of  maryage9  H:b.  1  3.  4.  and  fo  their 
 children  are  hqly  or  clean^  otherwise  they  ware  (were)  unhoiy  or  urn 
 chant 9r  boards  ,  and  they  them'elves  made  whoremongers  and  a* 
 dulterer^  whom  God  will  judge. 
 
 Firft,  I  pray  Sir,  pMnc  your  two  firft  lines,  and  make  your 
 ftopi  j  for  the  wh pie  two  Vcrfcs  fcem  to  relate  Wlt.Wyneft,  opi- 
 nion, and  grounding  children!  holinefs  upon  their  father  and 
 mothers  beins;  lawfully  married  ;  as  if  that  were  the  Apoftlcs 
 meaning.  The  which  MrJ^»e//difclaimeth,  as  his  grounding, 
 or  the  Applies  meaning,.  Seeing  then  it  is  your  grounding  and 
 exp  >unding,  put  it  into  fuch  words,  or  drefs  it  in  fuch  clothes, 
 that  I  may  know  ir,  and  you  own  it,  for  your  Child,  or  child . 
 ifh  opinion,  whether  it  prove  a  legitimate  or  baftard;  for  fo 
 (I  fee)  you  intend  to  make  of  the  Apoftlcs  holy  children,  only 
 legitimates ;  and  of  the  unclean  ,  oncly  baftards.  And  I  am 
 farthec  glad  to  fee  you  are  willing  to  look  into  any  of  our  Wri» 
 ters  and  Book?,  that  treat  of  Infanc-B iptifm,  as  here  Mc.JVynell 
 C whofc  Treatife,  as  I  remember,  I  fent  either  to  you,  or  to  a 
 friend  to  (hew  you)and  the  rathcr,becaufc  your  ProvlncialAna* 
 bapcifts  ( like  as  the  Provincial  Jcfuitcs,  do  forbid  unto  their 
 ncwC03verts,and  old  Gacholiq  ie*,  as  they  caU  thcm,thc  read 
 
 ingofour  ProteftancBook')arccau^ou8t^lc  OJf  Orthodox 
 Tra&atc*  com:  not  into  the  hands  and  view  of  their  Catechu- 
 men Profclytes.  It  appears  to  me,  you  have  not  fo  much  as 
 read  McWy/nell  about  this  Text  (Torarare  you  from  reading 
 over  his  B  x>k)  or  not  read  fo  much  as  he  wrote  about  it ,  be- 
 caufe  you  pafs  by  his  E^pofition  of  it,  and  his  Reafons,  and 
 your  Anfwcrs  to  them,  and  fpend  your  time  in  drawing  out  of 
 your  felf  and  your  own  bowels,  as  a  Spider  ,  thofe  Cobweb- 
 C  >n(ideration? of  your  own  ,  fprcad  out  to  catch  Flyes,  that 
 will  come  into  them. 
 
 Well,  fuppofc  it  one  of  Mr.  WynelW  main  props  or  pillars, 
 he  hith  more  befidrs  \  and  I  thought  that  fuch  a  Sawpfin  as  you 
 aro,  would  have  laid  hold  on  both,  orall  the  pillars  of  the 
 houfc,  and  pu'l.d  them  down:  but  inftead  of  pulling  down 
 bis,  you  fct  up  fkft  a  prop  and  pillar  of  your  own  by  his;  and 
 do  interpret  trie  Apoftlcs  meaning,  of  children  bnngholy,  to 
 bconely  from  a  Matrimonial  holin:ff,  as  born  in  liwfull  wed- 
 lock 5 
 
13  6  Mr.  Wynels  Opinion  falfly  dleadgnd. 
 
 lock  \  and  Co  to  be  nothing  die  in  a  manner,  but  a  legitimation 
 of  birth:  And  here  you  cite  Rem.  4  20.  which  fpeaks  of  law- 
 fulncfs  and  purity  01  meats  to  Believers ;  and  Inns.  1.15.  which 
 fpeaks  of  faith  purifying  ihc  heart,  and  all  things  after  to  the 
 pure;  and  £/*i>.  13.4.  which  (heweth  Marriage  is  honour able ', 
 and  the  bed  undefiled,  all  to  what  purpofc  ?  lorfooth  to  prove, 
 that  the  tioliueL  .'poken  of  children  by  the  Apofilr,  was  me  t 
 of  a  legitimation  or  birth;  and  t  he  fanfrification  there  menti- 
 oned, of  a  Mat"  imon'al  fan&ifica.ion  1  were  they  not  ruhcr 
 to  this  purpofe,  to  fhew  that  a  food  memory,  and  a  got  wit, 
 have  not  met  in  your  bead  ;  who  (hew  your  good  menu  y,  to 
 cite  many  Texts  of  Scripture,  but  no  good  wit  to  apply  ihem, 
 or  to  prove  that  out  of  them,  fo»  which  you  bring  them  ? 
 
 Next  you  infer  it  from  the  fcope  of  i  he  words'  *  For  (lay  you) 
 the  words  are  part  of  an  Anfweare  (Anfwer)  to  a  ghtejiion  pw  by 
 ike  believing  Corinthians,  Whether  that  they  which  we  e  converted 
 by  the  preaching  oftheGofpehmigbt  live  with  there  (their)  husbands 
 or  Wives,  which  were  not  converted?  Now  the  Apv.tie  anfwer  s  rhusy 
 If  the  unbelieving  husband  or  wife  will  dwelt  with  the  be'itviug  buf- 
 band  or  wife,  let  not  the  believing  depart  from  The  unbelieving  huj» 
 band  or  wife  is  fanfiified  to  or  by  the  unbelieving  husband  or  wife ; 
 elfe  ware  your  children  unclean,  or  unholy.  But  now  (faith  he) 
 by  your  dwellingtegetber,  and  owning  your  former  marriage  (which 
 was  lawfull)  they  are  holy  and  clean.  This  in  (hen  is  the  genuen 
 (genuine)  meaning  of  the  Holy  Ghojiin  this  Scripture. 
 
 This,  neither  in  mort,  nor  at  length,  is  ihe  meaning  of  the 
 Holy  Ghoft  in  this  Scripture ;  for  according  to  this  meaning, 
 all  the  children  of  Heathen*  and  Pagan~Parcn(?,  lawfully  mar- 
 ried, as  they  maybe,  and  many  or  then  be,  may  be  laid  to  be 
 holy,  and  each  of  the  Parents  fanft  fitd  to  the  other,  by  their 
 dwelling  together,  and  owning  thci  Marriage,  which  was  law- 
 ful!.: Which  things  are  nothing  pertinent  to  rhe  Corinthians 
 Qucftion,  or  the  Apoftles  Anfu  cr,  and  quite  wide,  and  fardi- 
 flant,  if  not  wholly  repugnant,  to  the  fcope  of  the  words  and 
 meaning  of  the  Holy  Gholt  in  th:8  Scripture. 
 
 To  let  paP  the  non-fenfe  of  fomc  parr  of  your  RcIattons  and 
 the  confufions  thereof,  as  to  the  Q^eftion  and  Anfwer,  and 
 your  flortning,  or  rather  curtailing  ol  them,  I  will  (ct  it  down 
 to  the  lull,  becaufe  upon  this  dependr,  as  upon  a  prop  or  pillar, 
 
 the 
 
7*e  unbelieving  Confortfan&ified  by  the  believing. r 57 
 
 the  Frame  and  Fabiick  of  all  Rcafons  and  Arguments. 
 
 Thefc  Corinthians,  before  they  received  the  Go/pel,  and 
 their  converfion,wcrc  of  the  civil  Heaihens  and  Pagans,amongft 
 whom  the  men  had  their  wive?,  and  wive?  their  husbands,  joy- 
 ned  together  in  lawful  Matrimony,  according  to  the  Cuftoras 
 and  Laws  amongft  them.     Now  when  amonft  thefe  married 
 couples  fometimes  the  husband  was  converted  toChrif},  and 
 became  a  believer,  the  wife  abiding  in  her  unbelief,  and  fomci 
 tim-s  the  wife  was  converted  to  Ghrift  and  became  a  believer, 
 the  husband  remaining  in  his  Idolatry,  (the  Spirit  blowing 
 where  it  lifted,  and  grace  being  free,  )thc  believing  party  began 
 to  have  fomc  fcruple  of  Confcicnce,(occafioned,itmay  bc,upon 
 their  knowledge  of  the  Law  in  H<zg.2.i2,andJ3.or  rcmerobring 
 the  faft  of  Ezra  9,  and  10.  Chapters,  or  confid  ering  its  faith, 
 and  the  others  infidelity,  how  ill  they  would  comply  toge- 
 ther,) and  thereupon  fent  to  the  Apoftlc  to  have  his  refolution 
 and  anfweri  whether  they  might  retain,  dwell  and  live  with 
 their  unbelieving  conforts  :  to  which  the  Apoftlc  anfwereth, 
 that  if  the  unbelieving  party,  be  pleafed  and  willing  to  live  and 
 dwell  with  the  believing  party,  the  believing  party  mould  not 
 depart  and  leave  the  other  ;  and  giveth  them  thisreafon,  for 
 that  the  unbelieving  party  is  fan&ified  by  the  believing  party : 
 the  which  he  aflcrts,  by  this  rcafon,  Elfc  were  your  children 
 unclean,  but  now  they  are  holy* 
 
 Or  elfe  this  may  go  for  a  fcconddoubi  and  fcruple,  of  the 
 Corinthians,refolvsd  here  by  the  Apoftlc,  for  Co  fure,whcn  they 
 fcrupled  whether  their  married  focicty,  as  husband  &  wife  were 
 lawful  in  tbisrefpeft,  becaufc  one  party  was  an  Infidel  and  un« 
 clean,  they  d  jubted  next  concerning  jheir  children,  whether 
 they  mould  be  holy  with  the  believing. Parent,  which  was  with- 
 in ,  or  unclean  with  the  unbelieving  who  was  wichouc  the 
 Church,  and  its  Privileges,  and  therefore  the  Apoftle,  in  his  an- 
 fwer  fpeaketh  to  the  Cafe  of  children  alfo  Co  born,  ( is  well  as 
 he  had  done  to  the  other,  concerning  the  Parcnts,J  that  their 
 children  alfo  were  holy,  and  not  unclean. 
 
 Now  (icfeern*)  the  Corinthians  rcftcd  well  fati«fi.d  in  their 
 Confciences,  with  this  Apoftolical  refolution  of  this  double 
 doubtful  Cafe;  for  he  fpakeasunto  wife  men,  able  to  judge 
 what  he  (aid  aad  meant,as  himfclf  tcftifieth  ofthem,i  CV.10.15. 
 
 Sff  But 
 
!28  T/>c  unbelieving Conjort  Jan&ifiedby  the  believing. 
 
 But  wc  have  fought  out  many  inventions,  aud  though  they 
 ro'ght  be  plain  Cafes  with  w9  being  thus  determined  aforehand 
 long  ag"»  by  an  Apoftle,  we  have  folded  them,  and  perplexed 
 them  with  many  intricacies,  aboatihe  fenfesand  meaning  of 
 the  Canons  of  that  Apoftle. 
 
 A?,  what  is  that  fanctification,  ard  how  the  unbelieving  wife 
 is  fanftified  by  the  believing  husband :  and  what  is  this  holi- 
 neff,  and  how  the  children  of  fuch  Parents  are  faid  to  be  holy 
 and  not  unclean. 
 
 You  have  already  and  loon  (hot  your  bolts  at  both  at  once, 
 srd  thus  give  the  Genuine  lenfc  and  meaning,  as  yen  boaft,  of 
 the  Holy  Ghoftin  this  Scripture,  that  the  former  rcfolution, 
 A^oftolical,  is  to  be  taken  of  Matrimonial  faniUficanor,as  thu?i 
 the  unbelieving  Wife  is  fan£ti6cd  by  the  believing  Husband,  fo 
 that  they  are  lawfully  Husband  and  Wife  :  And  the  latter  refo- 
 lur ion  Apoftolical,  ituo  be  taken>  of  Natural  bolinefs (as  you 
 call  it  in  your  third  Corjfideration)  fo  as  the  children  of  fuch 
 Parents  were  not  unclean  but  holy  ;  that  is,  not  baftardsbutLe* 
 git's  mates* 
 
 And  now  I  muft  skip  over  to  that  third  Confederation  men- 
 tioned, to  Bade  out  either  ib*nc  Text  of  Scripture,  oribnie 
 found  of  rcafon  (there  being  none  betwixt  this  and  'hat.  yihert 
 indeed  I  finde  cited  by  you*  I  Theff.  4.  3,  4.  Wherein  thus  you  pro* 
 ceed  j  in  the  3.  verfe  the  Apojile faith,  For  this  is  the  will  of  God) 
 even  your  fanSsfieaion  ( or  kolineffe  :  What  is  this  fanBification 
 or  bolineffe  $  it  is  laid  doyen  in  the  latter  part  of  the  verfe  in  thofe 
 ■words ,  that  you  jbould  abliamjrom  Fornication  5  fo  that  from  hence 
 it  appears,  what  bolineffg  the  Apojile  meant  kef  ore,  even- a  Natu- 
 ral holinejfe  or  dean  tfy  (cleannefs^)  f  tar  is9  not  bom  of  Fernica* 
 tion  5  and  the  rcafon  is  in  the  4.  verfe,  that  every  one  of  you  fkould 
 kpow  bow  to  fofefe  (poiTofTej  his  vefel(vdXc)*)  in  fanfiification 
 and  honour  :  fpeafypg  of  Natural  helineffe  and  cleamtfsy  of  keeping 
 their  body,  &c.  and  fo  their  children  come  tote  clean  and  holy ,  elfe 
 were  they  unclean  and  unholy, 
 
 Firft,  What  a  Rcafoner  arc  you,  yourfclf  may  fee  by  ma- 
 king the  4  verfe  arealon  of  the  3.  verfe,  whkh  is  only  an  ex- 
 plication of  itas  to  the  pcrfons  to  whom  he  prefcribed  the  du- 
 ty of  abftaining  from  Fornication,and  to  the  means  thereof,that 
 CYtry  one  mould  keep  his  Ycflcl  or  body  in  fanc"tificarion,&c.wch 
 
 if 
 
Ihe  unbelieving  CenfortfanBifed by  the  believing.  1 39 
 
 mhe  fame  thing  in  fubliancc  with  the  former.  Secondly, 
 You  mif-namc  the  thing,  as  well  as  miftakc  the  reafon:  For  it 
 is  not  a  natural  holinefc  orcleanncfs,  that  the  Apoftlc  fpeakaof 
 or  for,  but  a  conjugal,or  civil,  or  moral  one ;  nor  is  Fornication 
 or  unclcanneG,  here,  any  natural,  but  a  moral,civil,or  conjugal 
 thing,  or  otherwifc  anunconjugaljunohri!,and  immoral,  at  all 
 other  vices  and  fins  are. 
 
 Thirdly,  If  this  Text  muft  prove  the  former  Tex-,  of  the  Co- 
 rinthians to  be  meant  only  of  Matrimonial  fau&ihcacion,  0or  I 
 hope  now  you  will  leave  offyour  Natural  holinefs :)  Why  then 
 this  text. (or  the  Thtffalonian?,  I  mean)  and  the  unckannefs  and 
 holinefs  th.rc,  muft  be  remained  to  Fornication  and  cuafU- 
 ty  :  but  this  cannot  be,  becaufc  other  fins  are  named  and- m en « 
 tioned  in  that  place  befides  ir,z*ttkat  uo  man  g?  bejond&  defraud 
 his  brother  in  any  mattery  at  the  6.  vcrfc ;  and  then  the  Apoftle  at 
 the  7.  verfe,  gives  thisas  a  reafon  common  to  both  and  all  par- 
 ticulars, b;C3.ufe  God  hath  not  called  us  to  uncle annefs  but  to  boli- 
 uefsy  fo  that  by  holinefs  there  11  meant  not  only  chaftity,  but  ju- 
 fticc  alio  and  intcgrityjand  by  uncleannef?,injufticc  alfo  &  frau- 
 dulcncy.  For  the  will  of  G®dis  firft  gc-ncrally  fetdown,  an 
 the  3.  vcrfc,  and  fpecified  in  two  particulars,  the  one  of  chafti- 
 ty>  along  to  the  6.  verfe,  in  wheih  verfe  is  another  particular, 
 of  juftice,  and  at  the  7  vcrfc,  the  reafon  of  both  is  yielded ;  For 
 God  hath  not  called  as  to  uncleanneft,  bat  holinefs  ;  which  if 
 underftood  only  of  Matrimonial  unclcanncfs  which  is  Fornica- 
 tion, and  holinefs  which  is  chaftity,  then  the  Argument  mull 
 run  thus  j  let  no  man  go  beyond  his  brother  in  bargaining,  for 
 God  hath  not  called  us  to  fornication  but  to  chaftity,  and  lo 
 you  alone  (hill  run  with  it  for  me,  and  follow  the  confcqucnce 
 thereof,  which  I  hold  to  be  of  no  confluence. 
 
 And  fourthly,  Such  another  confequsnee  is  this;  unclcan- 
 ncis  and  holinef*,  or  fan&ification  h  put  by  Si.Paul  todis 
 Thtflalonians,  for  fornication  and  chsftity,  (fuppofc  it  Coy 
 though  I  grant  it  not  Co)  and  therefore  the  fame  i3  meant  by  St. 
 Paul  to  the  Corinthian',when  he  faith,  the  husband  Is  lan&ified 
 by,or  in,or  to  the  wife,  clfc  the  children  were  unclean,  but  now 
 rhey  arc  holy ;  as  if  the  fane  words  may  not  bear  divers  fenfts, 
 in  fcveral  Text  of  Scriptures,  according  to  the  diversity  of  the 
 nutter  and  fcope >  and  how  will  you  (hew,  that  chaftity  among 
 
 S  f f  2  the 
 
14.0  The  unbelieving  Confortj&nUified  by  the  believing, 
 
 the  Heathens  and  unbeliever?,  is  ever  called  fan&ification  in 
 Scripture,  the  fpirit  only  being  the  Spirit  of  fan&ificarion,  and 
 the  bodies  of  Heathens  and  unbeliever,  being  not  the  Temples 
 of  the  Holy  Spiricarid  yet  (you  fee}  the  Heathen  o'runbelieving 
 husband  or  wife,  is  faid  to  be  fanftitied  in  or  by  the  believing 
 wife  or  husband. 
 
 _  And  Fiftly  and  laftly,  The  Apoftle  fpeaketh  to  the  Theffalo- 
 nians,  grown  perfons,  converted  toChrilt,  and  tells  them  for 
 theprefent  and  time  to  come,  that  it  is  the  will  of  God,  they 
 ChouM  abftain  from  unclcannefs  and  fornication,  from  fraud 
 and  injuftice,  (Tor  the  one  of  which  you  cite  Heb.  13*  4.  alfo, 
 the  only  t  xc  you  cite,  according  the  fenfeof  it,^  and  whats 
 all  this  to  the  unbelievers  being  fancYified  by  the  believers,  or 
 their  children*  being  holy  >  Here  was  no  fuch  mixt  conjugal 
 focictieg  of  Chriftians  and  Gentiles  or  Heathens,  and  children 
 born  of  them,  as  appears  in  that  the  Apoftleg  faith,  Let  every 
 oneof  you  pofTeffe  his  veflel  in  fancYificacion,  and  not  in  the 
 luftof  Concupjfence,  even  as  tht  Gentiles,  which  know  not 
 God :  I  am  fore  the  Apoftle  neither  fpeaks  nor  means  a  natural 
 holinef6  or  cleannefs,  that  is,  not  born  of  Fornication,  as  you 
 ftrangly  and  inconfidcrately  blurt  out  j  which  words  I  leave  to 
 you  to  put  inro  fome Genitive  Cafe,  for  the  birth  of  1  know  not 
 whom,  the  fathers  or  children  of  thefeTheflaloniansj  for  you 
 make  no  Genuine  fenfe  here3  either  of  fathers  or  childrcns  Natu- 
 ral holincfs  or  cleannefs. 
 
 There  is  a  parcel  of  your  third  Confidcration,clapt  in  by  you, 
 not  belonging  to  the  matter  in  hand  there,  which,  according  to 
 my  cuftom  of  right  orderin?,  and  mcthodifing  of  your  confufed 
 ftuffe,  I  rcferve  untill  anon ,  to  come  in  its  due  and  proper 
 place. 
 
 I  proceed,  now  that  1  have  anfwered  your  Allegation  for  a 
 Natural  (you  would  fay,  if  you  were  acquainted  with  the  beft 
 fpaken  of  your  Scft,  Matrimonial^fanftincation,  Holinefsand 
 cleannefs  :  to  give  you  my  Reafons  to  the  contrary  of  your 
 Opioion. 
 
 1.  When  the  Apoftle  faith,  the  unbelieving  husband  is  fan- 
 cYified by  the  wife,  &c.  and  the  unbelieving  wife  is  fanftified  by 
 the  husband  :  this  cannot  be  meant  of  Matrimonial  fanttity  and 
 kohnefs,   that  their  Marriage  wai  good  and   lawful,  and 
 
 chafte, 
 
The  unbelieving  Confortfan&ified  by  the  believing,  \^t 
 
 chaftc,for  both  parties  knew  thatof  thcrnfclves  bcforc,nor  nccdi 
 cd  they,  nor  did  they  here  propound  any  fuch  Quaere  unto  the 
 Apoftlw,w i-ther  they  were  at  fifft  or  ftill  rightly  man  and  wife, 
 or  w<;re  joyned,  in  lawful  way  of  Wedlock  whileft  they  were 
 Heathens.  And  that  cafe  wis  alfo  determined  before  by  the  A- 
 poftle,  as  the  9,  and  10  verfes,  let  not  the  wife  depart  from  the 
 husband,  and  let  not  the  husband  put  away  his  wif:  :  But  the 
 Quaere  here  was,  whether  the  believing  party  mi^ht  depart  and 
 feprrate  from  the  unbelieving  party,  a  Brother  or  a  Sifter,  as 
 its  more  explicated  at  the  12,  and  13.  verfes  3  fothat  itfecmsy 
 this  Q^serc  arofc  from  fomething  in  difference  of  Religion,  that 
 troubled  the  Confcience  of  the  believing  party  after  his  or  her 
 converfion,  as  whether  it  would  not  be  defiled  in  remaining 
 joyncd  to  Idolaters  and  Infidels  :  Now  fuppofc  the  Quaere  had 
 been  fent  to  you  for  anfwer  (for  I  will  fee  how  good  you  arc  at 
 answers,  who  arc  fo  much  in  Quaeres)  what  will  you  anfwer  to 
 thefc  Corinthians r  why  thus  you  do:  Be  content,  Sirs,  you 
 have  a  nacural  holinefs  8c  cleannefs,  or  your  Matrimony  is  law 
 fill,  notwithftanding  the  difference  in  faith,  you  may  live  toge- 
 ther for  all  that,you  are  no  Adulterers  and  Adultcreflcs,incrcafc 
 and  multiply,  your  children  are  no  baftards  but  Legitimates. 
 
 But ,  Sir ,  do  you  think  this  would  have  anfwercd  their 
 Quaere,  fadsfied  their  fcruplc,  or  pacifi.-d  their  Confcicnccc 
 would  they  not  have  replycd  to  you,  in  the  words  of  Job  to  his 
 Friends,  We  have  heard  many  futb  things,  miferable  Comforters 
 areye  all.  Job.  16.  2  1  Tell  us  that  we  know  not j  anfwer  us 
 to  that  we  Quaere  you  ;  fpeak  that  we  have  not  heard j  wc  have 
 heard  many  fuch  things,  we  know  all  this,  that  we  arc  lawfully 
 m  in  and  wife,  and  our  children  are  no  Baftards  but  Legitimate?} 
 if  this  be  all  ycucan  fay,  as  good  hold  your  peace,  for  yoti 
 fpeak  no  peace  to  Con  fcicncc  :  Miferable  comforters  of  Con- 
 science are  ye  alitor  as  in  the  margent,troublefonie  comforters  of 
 confciencc  are  ye  al!,and  by  this  your  refoIution,makc  our  Con- 
 ferences more  troublcfomc  and  miferable  than  before  they  were. 
 Oar  doubts  are,  whether  we  that  are  converts  and  believers,  may 
 pit  away  or  go  from  our  husbands  or  wives,  which  arc  Infidels 
 and  unconverted,  and  alfo  his  or  her  children,  as  not  belonging 
 to  God  for  part  of  his  people,  or  feed, and  being  as  a  grief  and 
 vexuion,  if  not  pollutionto  us :  what  do  you  tell  us  of  lawful- 
 
 S  f  f  3  :   ncfi 
 
142  The  wtbelkving  Confort  fan  ftified  by  the  believing . 
 
 nefs  of  cur  Marriages,or  Legitimacy  of  our  children  ?  Can  yi.u 
 mew  us,  there  i»any  fanftification,  betwixt  us  and  our  unbeliev- 
 ing conform,  whereby  Wc  may  be  induced  to  live  and  dewellto* 
 pettier  *  any  hoiineffe,  of  our  off-fpring  and  children,  thac  we 
 may  own  them*  as  members  ofthe  Church  of  God  ?  do  thi^and 
 do  i'omthing,  ci'fc  its  nothing  you  fay. 
 
 But  I  will  take  oflchefc  Corinthiani  from  you,  Sir,  and  from 
 b.jkingofyoui  ( tor  Which  you  may  thank  me)  and  ivi'l  dt- 
 r.-ft.thfm  to  a  more  happy  and  peaceable  Comforter,  even  their 
 own  AfoftleSt.P^/,  who  here  fully  anfwtreth  their  doubts, 
 and  quiets  their  Conferences*  telling  them,  that  the  unbelieving 
 husband  is  fancYified  by  or  in(rheword  in  the  Original  bcaretrr 
 all  J  the  fcife?  and  the  unbelieving  wife  is  Cn&fned  by  or 
 in  the  Fuiib-and,  meaning  fthough  not  cxprcfTdJ  the  believing 
 husband  and  the  believing  wife.     (I  blamed1  yon  Sir,  before  for 
 expreffing  kin  the  te»(wu*rc  the  word,  believing,  is  not 
 tor  n  eneioning  it  as  the  (enfe  and  (cope,  which  my  feff  noW 
 doj  for  the  queft ion  is,  what  the  believiug  Wife  or  husband  is 
 to  do  with  the  unbelieving  husband  and  wife.     Now  this  go- 
 eth  and  fpcaketh  to  the  heart  (as  the  Hebrews  Cay)  of  thefe  Co- 
 rimhiws,  and  bringeth  a  calme  upon  their  troubled  fpirits,now 
 if  the  unbelieving  husband  bepleafed  to  dwell  with  his  believ- 
 ing wife,  fhc  is  well  coutented,  for  the  unbelieving  husband  is 
 far  frffcd  by  or  in  the  wife :  and  if  the  unbelieving  wife  be  con. 
 rent  to  keep  with  her  believing  husband  he  is  as  well  pleafcd, 
 f  ye  the  unbclkving  wife  is  fanttified  in  and  by  the  husband}  and 
 now  alfo  their  children  arc  not  unclean,but  holy.     This  of  fan* 
 Sification,  is  fuch  a  privilege,  as  is  not  common  to  all  married 
 folks,  but  peculiar  to  believing  perfonr,  fo  that  thefe  may  reap 
 f  jch  comfort  and  benefit  hereby,  that  their  unbelieving  conforts 
 are  fancYtfied  to  or  by  thcmfclvesj  and  they  may  have  not  only  a 
 lawful  enjoyment,but  alfb  a  holy  ufe  of  their  unbelieving  yoke* 
 f.llows,for  that  God  efteems  the  feed  of  fuch  to  be  a  holy  feed,as 
 truly  as  if  both  were  believers.  Thus  the  Apcftlc,his  icfolution 
 removes  thatfcrupleof  confcicnce,  telling  them,  the  believing 
 husband  or  wife,  they  were*  not  defiled   by  remainirg  joyncd 
 with  the  unbelieving  confort,  but  rather  (hat  the  unbelieving 
 confort  was  funftrricd  in  or  by  the  believing  I  u  bard  &  v  ife:  hi 
 which )  our  fenfe,  of  natural  or  Matrimonial  charity, or  fat  Scl- 
 
 ficadon, 
 
the  unbelieving  Confort  fanUified by  the bduv'mg.  1 43 
 
 ficaiion,  (if  you  will  have  the  word  alfo)  is  nothing  To  fatisfa- 
 &<xy  to,  or  anfwerablc  for. 
 
 For  faga'taj  if  fo  ic  fhould  be  meant  and  understood,  the 
 Reafon  wou^-d  have  been  as  good  ,  The  unbelieving  wife  or 
 husband  is  fan&iiied  by  or  in  the  unbelieving  husband  and  wifr, 
 or  the  belicvingjDonfort  i«  fan&ified  in  and  by  an  unbelieving 
 Confoct  5  or  the  husband  is  ftncYificd  by  the  wife^  and  the  wire 
 fe>y  the  husband,  let  them  be  what  they  will,  believers  or  un- 
 believers, according  to  your  fenfe,  as  b-'twixc  whom  there  is 
 your  matrimonial  Chaftity,  or  Iawfull  Marriage.  Bat  then  ic 
 would  not  have  been  Co  true  every  way  (a?  now  it  is  according 
 to  my  CcnCc)  for  to  the  pure  all  things  are  pure,  but  unto  them  that 
 are  defiled  and  unbelieving,  is  nothing  put  e,  but  even  their  minde 
 and  conscience  is  defiled,  Titus  1.1 5. 
 
 Nay  more,  whereas  the  believing  Confort  fanftificth  the  un- 
 believing Gonfort,and  not  the  other  way,  the  unbelkvingCon- 
 fort  fanSificth  the  believing  ©ne,  if  matrimonial  Chaftity,  or 
 your  natural  Sanftity,  Were  here  underftood,  bjth  Conform 
 would  here  befan&iitd  $  yea  both  the  believing  one,  and  alfo 
 the  unbelieving  one  would  be,  and  were  hereby  fanft.fcd  in 
 therotelves,  not  by,  or  in,  one  the  other ,  fo :  Marriage  is  honou- 
 rable amengjl  ally  and  the  bed  undefiledj&tb.  13-4.  And  tb-eo  you 
 may  alter  the  Text  of  Titus,  and  fay,  to  the  inipuce,  awdimbe- 
 lieving  husband  or  wife  alfo,  all  things  arc  pare;  they  are  fan- 
 ftificd  even  in  tbcmfelves,  by  their  matrimonial  ^iaftityfl  and 
 natural  Ctiaftity,  and  even  their  mindc  and  conscience  is  un- 
 dented. 
 
 Befides,  what  an  incongruity  and; .inoonfifte ncy  inhere  in 
 fuch  a  reddicion  and  interpretation  ,  the  unbelieving:  wife  is 
 fan&ifiedby  or  in  the  believing  husband;  that  is9  chaftifijd  or 
 matrimonially  holy  *  Said  I  not  but  even  now ,  That  cfo.  ftity 
 amongft  the  Heathen,  or  fpoken  of  them,  as  herc)ou  will  have 
 it,  of  the  unbelieving,  is  never  called  San&ificition,  or  San* 
 ftity,  in  Scripture?  Turn  down  to  your  fclf  the  one  Text,  and 
 then  turn  ic  over  to  me.  1  gave  you  alfo  reafon.ibr  it,  becaufe 
 their  bodies  arc  not  the  Temples  of  the  Spirit  of  God,  which 
 is  the  Spirit  of  Sanftification  and  Sanctity.  Bar,  I  pray,  {hew 
 me  alfo,  that  one  Confort  or  yoke -fellow  doth  chaftifie  or  nuke 
 c  hade  the  other,  like  as  the  Apoftle  fh;wcth  you,  that  one  d  fch 
 
 fanftifie 
 
144  lhe  unbeliev  ing  Contort  fatt&ified  by  the  believing. 
 
 fan&iric  and  make  hoiy  the  oiher  ;  and  if  to  be  both  Cot. forts 
 be  not  chalk,  how  arc  they  made  chafte  or  chafttfrd,  each  by, 
 or  in  other;  or  if  but  one  be  unchafte,  how  in  he  or  (he  chafti- 
 fied  or  made  chafte,  by  or  in  the  other  chafte  one,  be  it  he  or 
 (he> 
 
 Truly,  Sir,  this  opinion  of  yours,  and  yoiir  fenfe  here,  de- 
 fences a  little  tobechaftifed ,  till  it  be  more  ftnfible,  yea  and 
 chaftified  too,  as  which  doth  adulterate  and  corrupt  the  purity 
 of  the  Word,  and  the  fan&ification  of  this  Text.  It  may  fome* 
 thing  recreate  the  Reader  (if  any  come  to  reade  thefc  meets, 
 befides  your  (elf,  who  do  concreatc  it)  to  intcrfert  what  a 
 great  Champion  of  Infant-  Baptifm  hath  related  of  as  great  an 
 oppofcr  of  it,  about  the  interpretation  of  this  Text ;  which 
 he  holding,  as  you  do,  it  tabc  meant  of  matrimonial  chaftity, 
 and  holincfs,  bringcth  forth  as  a  parallel  Text,  the  $4rVerfe  of 
 this  Chapter.  I  pray  look  the  Vcrfe ,  it  h  too  long  fori  me  to 
 write  out  twice  ;  and  he  thusrendrcth  and meancth  it:  The 
 unmarriedcares  for  the  things  of  God,  that  me  may  be  holy  in 
 body  and  Spirit ,  /.f.That(hc  mcy  be  chafte :  but  flic  that  is  mar. 
 ricdj  cares  for  the  things  of  the  world,  that  (he  may  pleafc  her 
 husband.  The  R  lator  faith  of  it  oncly  this ,  That  in  troth  it 
 is  a  pretty  odd  fenfe,  thus  invented ;  and  that  which  I  onely 
 (halladde,  is,  That  if  thus  invented,  it  is  ("hardly)  in  truth; 
 and  though  pretty,  it  is  not  chafte,  but  holy,  that  the  Apoftle 
 aimeth  at,  That  (he  being  unmarried,  and  free  from  worldly 
 cares,  careth  the  more  for  the  things  of  God,  that  (hemy  be 
 godly  and  holy  ;  and  wheth-r  the  fenfe  be  even  or  odd,  I  pafi 
 not;  it  is  odd  indeed,  that  the  unmarried  careth  for  the  things 
 of  God,  that  (he  may  be  chafte.  I  will  make  it  even,  and  fay 
 with  the  Apoftle,  The  unmarried  careth  for  the  things  of  God, 
 how  (he  may  be  holy. 
 
 If  you  ask  me  now  for  my  fenfe  and  interpretation  of  S.Faul 
 here  to  the  Corinthians ,  faying,  The  unbelieving  Confort  is 
 fanftified  by  or  to  the  believing  Confort,  1  gave  it  you  but  a 
 little  before,  to  be  this  plainly ,  You  believing  Conforts  may 
 have,  and  have,  if  you  dwell  together,  not  oncly  a  lawfull 
 enjoyment,  but  a  holy  ufc  of  your  unbelieving  Confort.  This 
 I  (hall  elucidate,  by  comparing  it  with  \Tim.  4.  5.  where  the 
 creature  is  faidto  be  [an&ifitd  bj  the  word  and  prayer ,  unto  the 
 
 pure 
 
lite  unbelieving  Confort fan&i fled by  the  believing.  .    r  4  $ 
 
 pure  and  Believer.    You  may  as  well  limit  and  reflrain  t  he  San- 
 ftirlcaticnhere,  onely  to  a  lawful!  ufc  of  the  Creatur c»  to  Be- 
 lievers and  unbeliever* ,  as  ycu  do  the  other  former  fan&irkati- 
 on,  ondy  to  ihc  lawfull  marriage  of  the  unbelievers  and  8f 
 lievert :  But  zs  1  have  (hewed  ycu  the  cne,  Co  I  (hall  now  pro*- 
 that  the  ottar  holdcth  out  more  to  your  eyes,  if  yc  u  will  open 
 them  and  look  on,  becaufe  the  Heathens  and  unbelievers  had 
 a  lawfull  ufe  of  the  Creatures  $  but  S.Paul  here  tolir,.othj> 
 fpeaks  of  fuch  an  ufe  of  the  Creatures,  as  they  toad  not,  and  is 
 appliablc  onely  to  Believers,  and  therefore  is  a  hoi)'  and  fan&i- 
 fied  ufe  alfo  (not  lawfull  onely)  as  appears  by  that  which  foi- 
 loweth,  for  it  is  fanftified  by  the  Word  and  Prayer,  they  have 
 the  Word  to  Warrant  the  ufe  of  them  ,   and  Prayer  to  workc 
 down  Gods  blefling  upon  them ;  and  then  alfo  fin  the  fourth 
 verfc)  Thankfgiving,  to  fend  up  glory  to  God  for  them ;  all 
 which  the  H:athen  and  unbeliever  were  not  capable  of,  or  able 
 to,  and  this  Sanftifkadon  is  not  their  lawfull  ufe  of  the  Crea- 
 ture, but  a  peculiar  holy  ufc  of  them,  which  the  Believers  and 
 Saints  have- 
 
 And  fothis  Exposition  of  Pauho  'timothy  ,  makes  the  oiher 
 of  Paul  to  the  Corinthians ,  clear  and  ftronger;  for  fomc  of 
 your  Seft  hold,  That  the  San&ification  of  the  unbeliever  here 
 in  the  Corinthians ,  is  fuch  a  SancYification  as  is  parallel  with 
 that  there  in  Timothy,  and  therefore  1  may  infer,  that  as  the 
 fancYification  in  timothy  9  is  peculiar  onely  to  Believers,  and 
 more  than  a  lawfull  ufe  of  the  Creatures,  which  Heathens  are 
 alfo  capable  of :  Co  the  San&ifi  a;  ion  in  the  Corinthians^  is  a 
 holy  ufc  of  the  unbelieving  Confort  unto  the  Believer ,  and 
 more  than  a  lawfull  or  Matrimonial  Chaftity,  which  the  un< 
 believers  may  and  do  enjoy  amorgft  themfelves. 
 
 This  that  I  have  fct  d^wn,  is  the  fame  in  eff  ft,  with  that 
 which  our  latter  Divines  call  Inftt  umcntal  San&;fication  ;  they 
 mean,  and  Co  would  have  the  Ap  >ftls  to  mean,  when  he  faith 
 that  the  unbelieving  Confort  is  fancT:  fied  by  or  to  the  believing 
 Conforr,  that  is  fanftifi  d  inftrumentally,  to  the  pr-creating  of 
 iflTic  or  children,  which  the  believing  Confort  doth  fanftifie  ; 
 and  fo  both  together,  the  unbeliever  fancYifkd  by  or  in  the  Be- 
 liever, do  make  a  holy  root,  to  produce  a  holy  branch.  For  its 
 evident,  that  this  ian&ifying  by  rhc  believing  party  here  m:n« 
 
 T  t  c  tiched, 
 
776  T£e  unbelieving  Conjort  fanftijied  by  the  believing. 
 
 tioned,  refpe&sthe  ifiiie,  asthe  Apefiles  reafen  fheweth  5  elfc 
 were  your  children  unclean,  but  now  they  are  holy.  And  you 
 and  your  Seel:  acknowledge  as  much,  by  ycur  grounding  and 
 building  a  legitimation  of  ifiuc  thereupon.  Briefly,  the  Ji  fidel 
 party  is  fan&ified  by  and  in  the  other,both  for  a  holy  Conjugal 
 Society,  and  for  raifingupof  a  holy  Seed  un?o  God:  fo  it  is 
 but  relatively,  for  abfolutcly  all  arc  fan&ified  onciy  in  Chrift 
 Jefur. 
 
 And  fo  1  mould  and  would  have  come  to  the  Corinthians  (e- 
 cond  Scruple,  or  Cafe  of  Confcicnce,  about  their  children;  but 
 that  1  remember  a  parcel  or  Claufe  of  your  third  and  laft  Con- 
 fideration,  refcrved  hither,  becaufc  it  was  clapt  in  thtrc  difor- 
 derly  and  impertinently ;  and  it  is  this,  aj  ycu  deliver  it. 
 
 Again,  ij  it  ware  mem  (were  meant)  other-wife ,  then  might 
 the  unbelievir.gmfe  be  faved,  and  enjoy  any  Church-privilege  by 
 the  faith  of  the  husband^  or  the  husband-by  the  faith  of  the  wife, 
 as  well  as  the  child  by  the  faith  of  the  Barents,  and  that  by  the 
 dpoflles  rule  in  this  Verfe, 
 
 If  it  were  meant  othcrwife ;  you  mean  fl  fuppofcj  if  the 
 being  fan&ified  of  the  unbelieving  Confort  ,  by  or  to  the  Be- 
 lieving one,  were  not  meant  of  your  natural  holincfsorclcan- 
 nefs,  or  others  Matrimonial  Chaftity  and  San&ity  f  for  I  will 
 give  you  in  this,  as  an  overplus)  but  of  our,  either  the  Belie- 
 vers holy  ufe  of  his  unbelieving  Confort ,  or  his  unbelieving 
 Conforts  being  inftrumentaly  (anfti&d  to  the  procreation  of 
 children,  together  with  the  Believer.  What  then  ?  then  might 
 the  unbelieving  wife  be  faved,  and  enjoy  any  Church* privilege 
 by  the  faith  of  the  husband ,  and  the  husband  by  the  faith  of 
 the  wife,  as  well  as  the  child  by  the  faith  of  the  Parents.     For 
 the  General,  its  a  non-fequence,  and  then  a  non-fenfe.   Once 
 morclmuft  tell  you  of  your  non-fenfe,  of  natural  holincfs  or 
 clcannefs ;  you  did  well  to  joyn  them  together,  otherwife,  were 
 it  not  for  your  clcannefs,  you  were  clean  gone  as  to  your  holi- 
 ncfs, and  rnuft  go  off  uncleanly  from  your  natural  holincfs  ; 
 for  the  Apoftle  never  intended  any  of  your  natural  holinefsor 
 clcannefs  (nor  the  others  Matrimonial )  but  either  a  Moral,  or 
 Ceremonial,  or  rather  Inftrumcnta),  or  Sacred-  ufual  (if  I  may 
 fo  fpcak. )  And  another  non-lenfe  of  yours  is>  your  putting  of 
 SaIvation>  and  enjoying  Of  Church  .privileges  together,  when 
 
 as 
 
the  unbelieving  Cenfortfan&ifiedby  the  believing,  Xaj 
 
 as  many  arc  favcdthac  enjoy  none  of  them,  and  Tone  enjoy 
 many  of  ibem,  and  yet  arc  not  faved  ;  yea,  and  putting  Salva- 
 tion before  enjoying  of  Church-privileges,  when  as  ordinarily 
 Church-privileges,  and  the  enjoying  thcm,go  before  faving  and 
 Salvation.  Thcfe  things  carry  no  fenfe  in  them,  befides  they 
 arc  not  according  to  the  fenfc  of  the  Apoftlc  and  his  Tcx^which 
 fpeak  oncly  a  word  of  fan&ifying ,  and  not  of  Caving  a  fyl- 
 lablc. 
 
 And  now  again,  from  being  fanftified,  cfpecially  the  unbei 
 lieving  husband  or  vvife'i  being  fanfriricd  to  their  being  faved, 
 whileft  unbelieving  is  one  of  your  greatcft  non-fequences  you 
 have  made  in  your  two  (heet«,  though  you  undcrftand  it  of  any 
 of  the  fan&ifyings  mentioned,  mine  or  yours. 
 
 Once  more,  and  Iaftiy,  The  unbelieving  husband  or  wife, 
 though  (anftifi:d  by  and  in  the  believing  Confort  any  of  the 
 waics,  yet  may  not  be  faved  and  enjoy  Church-privilege?,  as 
 well  as  the  born  child  of  a  believing  Parent,  becaufc  this  child 
 hath  prcfent  capable  Right,  aodrcal  Title  to  aGburch-privi« 
 lege,  which  isBiptifm,  and  all  o:hcr  Privileges  of  the  Cove- 
 nant, as  he  fhall  grow  up  to  them,  yea  and  to  (alvation  it  fclf : 
 whereas  the  unbelieving  hu<band  or  wife  hath  no  juft  plea  in 
 prefcnt  to  any  of  thcfe,  until  forfakteg  their  unbelief,  they  em- 
 brace Chrift,  and  make  prof  ffion  of  their  faith,  and  fo  come 
 into  Covenant  wirh  t  hs  believing  Confort,and  its  child  or  chil- 
 dren. Therefore  1  fay,  not  fo  well  as  a  Chriftian  child,  may 
 an  unbelieving  hu>bani  or  wife  be  faved,  or  enjoy  Church. 
 privileges,  by  the  faith  of  the  believing  Confort ;  and  you  did 
 not  as  well  a?  you  might  to  fay  fo  ;  cfpecially  feeing  children 
 born  of  Chriftian  Parens,  are  not  unbelievers  or  Infidels,  but 
 Believers  rather,  as  I  have  formerly  (hewed  ;  as  alfo  how,  and 
 in  what  way  and  fenfe,  luch  children  may  be  fa  id  to  enjoy 
 Clurch  Privi!ege«,and  to  be  fived  by  the  faith  of  ih;ir  Parents; 
 to  which  I  refer  the  Reader,  and  your  felf. 
 
 You  write  fomcthiug  of  the  Apoftlcs  rule  in  this  Vcrfe,  by 
 which  itwould  follow,  which  you  prcfumc  of;  but  wh  1  ft 
 you  apply  it  ill  here,  it  begins  to  be  your  rule,  and  you  being 
 the  Authour  of  the  mifapplying,  arc  alfo  the  Matter  of  mif- 
 rule.  I  know  no  rule  here,  but  the  Propofition  and  R^foluti- 
 on  of  the  Apoftlc,  that  the  unbelieving  wife  is  (an&fi;d  by  the 
 
 Ttt  a  husband* 
 
i  a%       1  hoje  child. whereof  one  aunnbehrojhe  other  a  believ.  holy. 
 
 husband,  and  the  unbelieving  hu?b.?nd  is  CmSt  fi  dby  the  wife. 
 The  Apftle  faith  nor,  as  yon,   is  faved,  orenjoyeth  Church- 
 priviScgcf,  by  or  in  the  believing  Conforr,  whilcft  he  is  an  un« 
 b  Ucvet}  and  yet  lb  it  may  fallout,  t'n.u  the  unbelieving  Con- 
 f>rt  may  be  brought  ofTfrcm  its  infidelity  by  the  bcli -ving 
 Confo.tr,  and  io  may  enjoy  all  Church  prVnVgf*,  and  in  the 
 end  be  faved  ;  for  fo  Verfe  16.  What  k/toweji  \hou^  0  wife,  fy  e* 
 ibir  Mujhalt  fate  thy  husband}  (he  fncaks  to  the  believing  wife 
 of  her  unbelieving  husband,)  0< <  fow  kyovrejl  thou,  Oman,  wh- 
 1  her  thou  jhalt  fave  thy  wife  ?  (To  he  fpea fcs  alfo  to  the  believing 
 h»i:b2nd,  of  hi*  unbelieving  wife.)    The  which  Text  maybe 
 a  fa;  hfying  reafon  for  the  coroforraU;  and  hopeful  continuance 
 of  n^rriagc-fociety  arid  cohabitation,  as  which  doth  fully  re- 
 r  ove  thofc  jealoufics  that  might  atife  in  their  minds  from  ano- 
 ther Texs  perhaps  they  knew  of,  Z^wf.7.4,  8c  gj.verJP 
 
 !  fhucup  the  Point  with  this.  That  howfoever  the  juft  and 
 rH  h;  ecus  man  (hall  live  by  his  faith,  yet  as  the  Apoftlc  faith; 
 the  unbelieving  husband  is  fancVirird  by  his  wife,  and  the  unbc« 
 1  -ving  wife  by  her  husband  (though  it  may  be,  nottolifcor 
 fafVatton)  this  fsn&ifying  which  theAponle  mentions  of  the 
 unbelieving  party,  is  a  rrfult  of  the  faith  of  the  believing  Con- 
 fort  5  fo  the  unbeliever  is  twice  {aid  to  befan&ifkd,  but  not  the 
 B  licver^  and  the  Belkv:r  doth  fancYfi:  the  unbeliever,  or  elfe 
 I  can  make  no  fenfe  of  the  Apoftles  ArgtifiMrifi 
 
 And  fo  now  by  a  kindc  of  back  t kip,  I  (h  dl  return  from  your 
 third  Consideration,  where  you  ended  3brut  th:  unbelieving 
 Confo'ts  fanftification  by  the  beli;ving  one,  unto  your  fiift 
 Co;  (idcration  j  where  you  begin  about  their  childrcns  being 
 unclean  or  holy.  Do  you  not  fee  what  a  great  deal  of  trouble 
 yrur  want  of  good  order  and  method,  your  ignorance  of  our 
 tlniverfity  Arts  and  Learning  ,  doth  create  to  mc  ?  Truly 
 }cu  might  pittymc  as  much  for  the  one,  as  I  do  you  for  the 
 other. 
 
 For  fo  the  nest  Qjereor  fcruplc  of  Confcience  in  the  Co 
 nnthian  Relievers  unto  the  Apoftle,  was,  what  they  fhould  do 
 au  out  their  children  th^y  had,  or  fhould  have  begotten  of  their 
 Infidel  husbands  or  wives,  whilcft  they  lived  and  remained  in 
 wedlock  with  thefe ?  and  whether  they  mould  look  upon  them 
 their  children ,  as  any  part  of  Godf  people  belonging  to  the 
 
 Church, 
 
ihofe  chil  d. whereof  one  an  nnbeliev.  the  other  a  believ.  holy,       1 49 
 
 Church,  and  fo  what  he  thought  of  them  ?  To  which  the  A- 
 poftlc  anfwercth,  they  were  not  unclean,  but  holy.  But  the 
 words  arc  not  barely  propounded  as  his  Refolution  of  the  Co- 
 rinthians fecond  Doubt  or  Quaere,  but  as  an  addition  or  proof 
 unto  their  firft  Qja&re  or  doubt,  as  the  form  and  manner  of  the 
 fpeech  (hsweth,  Elfe  were  they  unclean,  but  now  they  are  holy.  The 
 like  is>  i  Cor.  15.29.  Elfe  what  fhall  they  do  who  are  baptized  for 
 the  dead)  if  the  dead  rife  not?  So  here,  The  unbelieving  husband 
 is  JanQrfied  by  his  wife,  &c.  elfe  were  your  children  unclean^  but 
 now  they  are  holy.  As  who  fhould  fay,  This  farther  proves  that 
 Sanft  fhation.becaufc  your  children  arc  holy,  which  elfe  would 
 beunclcan.  Thus  the  Apoftlc  here,oncof  thefe Doubts  or  Qnae- 
 res  necefTarily  flowing  from  another,  as  one  fore  breaking  out 
 by  another,  by  the  refolution  of  the  fecond,  as  it  wcrcaPlay- 
 ftcrlaid  uponitj  both  falvetbthat,  and  alfofprcads  and  dila- 
 tcth  the  fame,  to  the  m  re  perfeft  cure  of  the  fiift. 
 
 But  I  will  give  yo  1  the  precedency  of  fpcech,  as  who  love  to 
 hear  yo'3  fpeak  firft ;  and  it  is  ( indeed )  my  place  to  be  but  an 
 Anfwcrer,  and  fo  to  take  into  coniidcration  what  you  put  to 
 me.  Siy  on  therefore,  and  fpesk  out. 
 
 Confider  farther  firfty  if  thi<  holinefs  here  fpoken  $ft  be  a  holi- 
 nefs  of  fan  81  fie  at  ion;  fuch  as  is  the  way  to  heaven  and  falvation, 
 as  font;  will  affirm  J  then  I  pray  let  me  ask^you  this  queJli9H9 
 from  whence  this  holinefs  Cometh? 
 
 What  fornc  will  affi-m,  1  know  not,  do  you*  then  you  know 
 the  future  opinions  of  fomsaswcll  (and  indeed,  as  well)  as 
 the  prcfent  mindc  of  the  Spirit  in  this  Text.  But  its  not  mate- 
 rial to  my  anfwering  of  you,  what  fomc  men  will  affirm  j  let 
 m:  hear  what  either  rhey  or  you  do  affirm  ;  or  tell  mc  the  names 
 of  thofc  fowe,  and  then  1  Hull  tell  whether  they  do  affirm ;  but 
 what  they  will  affirm,  I  leave  ic  to  *you  to  foretell,  and  from 
 henceforth  to  b:gin  to  be  a  Prognofticator  or  foreteller  of 
 weather  j  which  you  may  be  better,  than  of  the  wills  of 
 men. 
 
 Again,  holinefs  of  fanftification !  Manbu,  what  is  this?  I 
 do  not  think  any  will  affirm  it,  befidesyour  fclf,  either  to  (peak 
 fuch  words,  being  both  one,  not  diftinft  things*  holinefs  being 
 the  quality  or  habit,  and  faa&ification  being  but  the  aft  and 
 operation  of  the  fame  $  fo  that  rather  both  you  and  they  ftiouM 
 
 Ttt  3  have 
 
•■  .    —       .■    — ■Tj-mfi-  i    Tir— n._— T~*"~ nr  ■     '     ■      .. 
 
 1 50       Tta/e  child.whereof  one  an  unbelievJhe  ether  a  behev.holy, 
 
 have  faid,  it  you  would  fpeak  right  Englifli,  or  fenfe,  The  fan* 
 ft.fica.tion  of  holinefs,  than  The  holincfs  of  fa&ification.   Bjt 
 now  farther,  neither  is  bolinefi  of  fanftification  here  fpoken  of, 
 as  to  the  children  in  queftion,  and  under  dcubt;  for,  becaufe 
 ycudonot  fpecific  whom  you  fpeak  of,  and  of  whom  you 
 affirm  or  deny  this  your  holincfs  of  falsification ,    let  me, 
 I  pray ,  ask  you  this  queftion ,   Of  whom,  Parents  or  their 
 children?   Cure  of  the  children,   and  their  holincfs    (for  of 
 the  unbelieving  Parents  and  their  fanftification ,    you  have 
 done  fpcaking  j  and  your  atking  me  whence  this  holinefs  ©f 
 fantV fication  cometh  |  and  your  anfwering  your  fclf ,  Either 
 fromthelawfulnefsof  the  marriage  of  their  Parents,  or  from 
 the  faith  of  the  Parents,  or  from  the  Covenant ;  thefe  do  make 
 clear  what  you  held  in  obfeurity,  that  the  holincfs  here  fpoken 
 of  to  be  a  holinefs  of  fanftification,  fuch  as  is  the  way  to  Hea- 
 ven and  Salvation,  as  fome  will  affi  m,  no  matter  who,  is  in- 
 tended by  you  to  be,  or  at  lcalt  qutftioned,  if  not  refuted,  as 
 to  the  being  of  it  in  thcchildreu  of  Parent.*,  whereof  one  is  an 
 unbeliever. 
 
 And  now  I  have  another  queftion  to  ask  you,  Why  you  joyn 
 together  in  the  children  onely  (Tan&ification  of  holinefs)  when 
 as  the  Apoftle  divided  them  betwixt  the  Parents  and  their  chil- 
 dren, giving  fanftification  to  the  Parent?,  the  unbelieving  wife 
 or  husband,  is  fanftificd  by  the  believing  Confort,  and  lea- 
 ving holinefs  to  their  children ;  Elfc  were  they  unclean,  but 
 now  they  are  holy  ?  And  laftly,  (for  I  cannot  forget  how  when 
 time  and  place  was,  you  wearied  and  tired  me  with  youf  quae- 
 res, I  ask  you  another  queftion,  If  your  conjunction  ("holinefs 
 of  fanftification  J   be  not  a  tautology,  or  vain  repetition  i 
 whether  your  limitation  following  f  fuch  as  is  the  way  to  Hea» 
 ven  and  Salvation)  be  not  a  Bartologie,  or  necdlefs  rcftriftion  ? 
 For  is  there  any  holincfs  or  fanft  fication,  which  is  not  the  way, 
 or  tending  to  Heaven  and  Salvation  ? 
 
 And  now  Sir,  to  your  queftion  you  ask  mr,  From  whence 
 this  holincfs  ( that  is,  of  children )  cometh?  snd  as  fcoi  as 
 you  asked  this  queftion,  and  before  I  could  open  my  mouth  to 
 make  you  anfwer,  from  whence  a  way  you  are  gone,  to  your 
 fuppofitions,  If  it  come  from  the  marriage  of  the  Parents,  or 
 if  from  their  faith,  or  if  from  the  Covenant :  and  who  arc  you 
 
 like 
 
Ill  I 
 
 Thofe  child. whereof  one  an  unbeliev.the  other  a  believMy^      151 
 
 like  to  herein?  I  will  notgive  you  neither  time  or  fcope  to  an- 
 fwer  ;  but  without  all  fuppofkion,  (hall  fay,  you  arc  like  to  Pi* 
 late,  who  asked  Chrift  this  quefticn,  What  is  Truth?  and  as 
 feon  as  he  hid  (aid  it,  went  out  unto  the  Jews,  as  not  having 
 the  pa'i  n:c  to  fhy  for  the  Anfwer,  John  8.  38.  Whether  Pilate 
 were  able  to  anfwer  that  qucftion  himfclf,  What  is  Truth,  I 
 kaojvnof,  it  feems  you  are,  and  therefore  made  fucn  haftea- 
 vvay  from  me,  to  take  my  breath  (as  it  were)  out  of  my  mouth, 
 or  rather  to  ftop  it,  and  to  undertake  the  anfwer  your  fclf }  for 
 prefently  you  follow  on. 
 
 If  it  cometh  from  the  lawfulnefs  of  the  marriage  of  the  Parents , 
 then  why  was  not  (were  not)  all  the  fons  and  daughters  ef  Solo- 
 mon, Rehoboam,  Jeroboam,  Nidab,  and  others  of  the  kings  of 
 Ifracl  and  Judah  faved\  jering  they  were  all  lawfully  married  ac- 
 cording to  there  (their)  Laws  and  Cajloms  ?  and  why  are  not  drun~ 
 kard,  Qdmnkards)  fwarers,  ffwearcrs)  and  other prophane  per- 
 Tons  fisved,  whyle  (w\\c)they  fo  lived  and  fo  died ;  feeing  they 
 are  in  our  experience  of  tymes  ftimcsj  the  children  of  lawfull 
 married  people9  according  to  the  laws  of  the  land  ?  and  why  was 
 Jcptah  CJcphthahJ  faved,  feeing  be  was  a  bjflard? 
 
 How  now,  Sir  r  is  all  the  ado  for  thii  ?  I  looked  for  Grapse 
 from  your  mouth,  and  you  bring  forth  wilde  grapes ;  I  looked 
 for  judgement,  and  behold  oppreffion,  or  a  fcab  5  andforngh- 
 teoufncfi,  and  behold  a  cry,  or  a  lye.  In  a  word,  I  looked  for 
 an  anfwer,  and  behold  more  queftions,  and  nothing  but  quefti« 
 om,  and  thofc  nothing  to  the  purpofc ;  for  1.  whereas  you  faid 
 before,  Some  will  affirm,  that  fan&ification  of  holincfs  in  chil- 
 dren, fuch  as  is  the  way  to  heaven  and  falvation,  is  here  fpoken 
 of,  do  you  affirm  if  you  can,  of  fome  that  fay,  or  ever  faid, 
 that  it  came  from  the  lawfulnefs  of  the  marriage  of  the  Pa- 
 rents. Here  you  are  like  Von  §hixett  who  imagined  wind- 
 mills in  the  air  before  him,  and  ran  a  tilt  at  them  :  fo  you  fct 
 up  images  and  imaginations  in  your  way ,  to  queftion  them, 
 thereby  to  keep  your  felf  in  breath ,  and  your  pen  on  paper. 
 2t  Suppofe  fome  had  affirmed  it,  that  childrens  fanftiBcation 
 of  holinefs  floras  long  as  lam  about  your  work,  I  mail  ufe 
 your  word?,  and  when  I  have  done  that,  I  fhall  leave  there,  for 
 1  like  them  not)  cometh  from  the  lawfulnefs  of  die  marriage  of 
 their  Parents,  doth  or  may  then  rationally  or  religio  flv  follow 
 
 thereupon 
 
152       their  childr.whereoj  one  an  unbelt  ev. the  other  a  bel/ev.  holy* 
 
 thereupon  inch  a  q-eitiun,  as,  Why  then  wete  not  ail  ihc  chil- 
 dren of  all  married  Parents  in  the  Church?  (for  I  pafsby  your 
 great  reading  in  the  Chronicles  of  the  Kings  of  IfraeUvd  Judah, 
 and  their  G:nealogics,  fo  impertintnt  hcrej^»and  why  not 
 drunkards  and  fwearers,  which  arc  in  your  experience  of  times 
 the  children  of  lawfull  married  people  ?  f  you  feem  to  be  a  man 
 of  great  experience  of  times  ,  and  a  diligent  obferver  of  chil- 
 drens  births,  and  their  Parents  marriages,  and  are  a  fit  man  to 
 be  the  Rrgiftcr  of  your  Parifh,  and  to  keep  the  Book  ; )  why, 
 ( fay  you)  were  they  not  all  faved  ?  and  why  was  Jtpbthah 
 faved,  feeing  he  was  a  baftard ,  and  not  the  child  of  lawfully 
 married  Parents  r  what  a  conftqumce,  or  rather,  as  Ifaidbet 
 fore,  a  non-fequence  of  a  qu-ftion  is  here  from  a  fuppoficion  r* 
 like  unto  this,  the  qualification  of  coldnefs  in  the  water,  co- 
 incth  from  the  confluence  of  mowers  into  the  pond,  why  then 
 .  are  not  all  the  drops  and  handfuls  fetched  thence,  fwect  and  d  t- 
 ftilled  f  SancYification  of  holinefs  in  the  children,  comcth  ftom 
 the  lawfull  marriage  of  their  Pirents,  why  then  are  not  all 
 their  children  and  iflTucs  faved  ?  Sirs,  can  you  forbear  fouling  > 
 They  fay,  when  one  Almanack-maker  looketh  upon  another, 
 they  fmile  both,  to  think  how  they  delude  fiirple  people  with 
 their  vain  and  falfe  Prognoftications ;  cents,  when  you  Secta- 
 ries fee  one  another,  you  cannot  but  laugh  our,  to  remember 
 how  you  deceive  filly  people  with  your  irrational  and  inconfe- 
 quent  argumentations :  offer  it  now  unto  thy  Governour,  thy  God, 
 will  he  be  fie  a  fed  with  thee,  and  thy  Q^eflion ,  Why  not  all  fa. 
 ved  f  he  will  tell  thee,  that  thy  and  fheirdeftrufrion  is  from 
 themfclves;  but  thy  and  their  help  *>r  falvation  is  in  me,  faith 
 God }  not  in  or  from  any  other,  Parent  or  not  Pirenr,  married 
 or  not  married,  lawfully  or  not  lawfully,  you  and  rhcy  arc  fa. 
 ved  by  th:  free  grace  of  God,  and  not  by  the  fanttification  of 
 holinefs  in  the  one  or  other. 
 
 Yea,  do  you  not  anfwer  your  fclf,  why  drunkards  and  fwca- 
 rers,  who  were  children  of  lawfull  married  Parents ,  are  n©t 
 faved  >  Why  they  fo  lived,  and  fo  died  drunkards  and  fwearers, 
 how  could  they  1 
 
 But  what  i«  all  this  to  ourbulinefs,  which  is  not  of  falvati* 
 on,  but  fancTfi  aiion  ?  Here  is  another  of  your  abfurd  and  in- 
 confequent  quciiions  i  falsification  of  holinefs  in  children,  if 
 
 is 
 
Their  childr. whereof  one  anunbeliev.the  other  a  believ.  holy.       1 5  3 
 
 it  come  from  the  lawful  marriage  of  the  Parents,  why  then  are 
 not  all  fan&ificd,fo  you  mould  havefaid,  8c  would,if  you  could 
 have  told  how  to  keep  to  the  Qucftion  :  &chen  you  might  havi 
 anfwered  your  felf,  or  needed  not  have  made  fuch  a  q  tcftion, 
 feeing  even  the  wicked  children  born  of  lawful  married  Parents 
 in  the  Church,  are  in  a  way,  which  I  (hall  anon  (hew  you,  fan* 
 ctified,  and  this  their  fancYncation  is  a  way  alfo,  unto  Heaven 
 and  Salvation,  and  all  thofc  whom  you  name,  were  in  this  way, 
 and  I  fuppofe  you  know,  I  (hall  not  need  to  tell  you,  what  fell 
 out  in  the  way,  that  they  were  not  all  or  any  of  them  faved. 
 It  is  one  of  yourgrofic  miftakes  and  Rcafonings,  from  every 
 kinde  of  fan&ification  of  holincfs,  to  conclude,  the  falvation 
 of  fou's,  when  as  (to  go  no  farther)  the  unbeliever  it  here 
 faid  to  be  fan&ified  in  and  by  the  believing,  and  their  children 
 are  faidto  be  holy,  from  whence  who  can  infer  their  falvati- 
 on i  ihefe  arguing*,  arc  rattles  for  boyes  to  play  with,  not  Rea- 
 fons  for  men  to  bring  forth. 
 
 But  whats  the  bufinefs,  why  Jepbtbab  is  here  named  >  Ic  it 
 confeffcd,  He  was  faved,  becaufc  the  Scripture  beareth  witnefi 
 of  it,  in  Heb,  11,5a.  and  alfo  that  he  was  a  baftard.  Judges 
 II  1.  Bit  feeing  he  was  abaftard,  you  ask,  why  he  was  fa- 
 ved ?  why  r  to  reach  you,  that  bafc  birth  is  no  obftacle  to  free 
 Grace,  nor  hirodrcth  the  falvation  of  any  believer :  no  more 
 than  lawful  marriage  of  Parents,  fo  much  talked  of,  or  rather, 
 as  yoi  ftnuldhavcfpokcn,  the  legitimate  birth  of  children, 
 dorh  further  the  falvation  of  an  unbeliever. 
 
 B  it  in  the  mean  time,  this  Example  named  by  you  and  pro- 
 duced, doth  accufc  you  of  inconfidcratcnefs  in  your  Confeder- 
 ation ;  for  we  arc  both  confidering  (as  you  will  have  it)  of  the 
 fancYificacion  of  holincfs  in  children ,  whofe  Parents  are 
 one  of  them  an  Infidel  or  unbeliever,  and  you  come  in  with 
 your  Jephthab  neither  of  whofe  Parents  were  unbelievers, 
 (though  (infill  in  that  a&,)  and  fo  its  impertinent,  as  not  com- 
 ming  within  the  compafT;  of  the  Corinthians  doubt  and  Quaere, 
 or  the  Apoftles  anfwer  and  Argument ;  and  fo  you  are  be  (idea 
 the  Matter,  and  out  of  thcCaufc  and  Cafe  here  qucftioncd  in, 
 ail  your  Que  ft  ions,being  nothing  to  the  purpofc. 
 
 B  it  now  laftly,  tell  me  one  thing,  did  you  not  once,  but  a 
 while  ago  hold,  the  Apoftles  meaning  here,  of  children*  being 
 
 l|  u  u  holy, 
 
of  C  hildren  not  from  legitimation  of  birth. 
 
 holy  j  to  be  nochingclfc,  buc  a  legitimation  of  their  birth,  from 
 Parents  in  lawful  Wedlock,  or  Matrimonial  holinefs  or  chafti- 
 ty,  (which  you  alfo,  or  ycti's  make  co  be  the  very  fan&ifica- 
 tion  of  the  unbeliever  to  or  by  the  believer  ?)  How  then  can 
 you,  and  with  what  conftancy  can  you  now  here  argue  againft 
 the  (an&ification  of  holinefs  in  children,  as  commiftg  from  the 
 lawfulneft  of  the  marriage  of  the  Parent?,  who  before  make 
 lcgitimatioipof  their  birth,  and  nothing  clfc  to  bcthcir  Brth- 
 holinrfs  ?  and  lawful  marriage  to  be  the  unbelieving  Parent  his 
 fanftiricatipn  ?  Thus  ufual  ic  is  with  God  to  confound  the  op- 
 pofcrs  of  his  truth,  fo  as  to  contradift  their  own  Tenets :  for 
 as  they  heard  only,  that  he  which  perfecutcd  the  Church  in 
 times  p^ft,  now  preacheththc  faith  which  once  hedeftroyed, 
 Faul  by  name,  Gal.  1. 15.  So  we  may  fee  now,  that  he  which 
 revileth  the  Church  in  times  prefent,  now  deftroyeth  the  er« 
 routs*  his  own  crrours,  which  once  he  preached  and  wrote  ; 
 but  1  will  not  name  him  :  and  as  they  glorified  God  in  Faul, 
 fo  we  may  glorific  God  in  this>  and  fay,  Great  is  Truth  and 
 will  prevail ;  vile  is  errour,  and  will  fall. 
 
 2.  If  it  come  from  the  faith  of  the  Parrents9  (Parents)  or  at 
 leaji  fromthefaithof  one  of  them*  thennC then)  J  pray  tell  me  why 
 Coyne  (Cain)  Efau9Abfolon  and  others  were  not  favedjeeing  their 
 Farents  ware  (were J  all  faithful  and  belevers  f  believers)  <*W 
 why  was  Rahab  the  Harletfaved9feeing  her  parents  ware  Hea  hem 
 or  unbelevers ;  neither  ware  the  Farents  of  allthofe  who  were  con- 
 verted at  thefirji  preaching  of  the  Gofpel>  belevers. 
 
 Hcreisthcfiime  fong  again  or  the  fancYification  of  holinefs 
 in  children,  only  to  another  tunc  ;  the  former  was  to  the  time 
 ofthelawfulmarriage  of  their  Parents,  and  this  istorhe  tone. 
 of  faith  of  the  Parents,or  at  leaft  one  of  them.  I  have  found  or 
 put  the  firft  fong,  out  of  tune,  and  I  believe  I  ftiall  do  Co  to  the 
 fecond  fong,  efpecially  in  reference  to  the  confort  or  conte. 
 quence  thereof. 
 
 Sanft  ification  of  holinefs  in  children,  eometh  not  from  the 
 faith  of  Parents,  neither  of  them,  by  way  of  conveyance  cau- 
 falityor  application,  as  I  have  faid  before  :  that  is,  the  faith 
 of  the  Parent  apprehending  Chrift  and  his  righteoufnes,  and 
 holinefs,  doth  not  caufc,  convey  or  apply  the  fame  unto  his 
 or  their  child,  thereby  to  juftine  and  fanftifie  it :  fo  ic  011  if,  if 
 
 you 
 
Helinefs  of  Children  not  from  legitimation  of  birth.  155 
 
 you  will  argue  from  ir,  the  faith  of  the  Parents  or  one  of  them, 
 to  the  falvation  of  their  child,  and  therefore  all  that  follows, 
 even  your  confluence?,  arc  thus  blaftcd  and  blown  away. 
 
 But  yet  there  is  a  fanftification  of  holincfs  in  children,  thas 
 comes  from  the  faith  of  the  Parent*  or  cither  of  thcro,  by  way 
 of  declaration,  relation  or  irnpetration ;  that  is,  the  faith  of 
 the  parents,  Covenanted  with  God  and  baptiz.  d  into  Chrift, 
 doth  relatively,  and  declaratively  fanftific  their  child,  even  urn 
 to  the  fame  holy  fcal  of  the  Covenant  with  tbemfclvcs ;  and 
 may  impetratc  hoiinefs,  and  falvation  for  him,  though  not 
 impart  or  derive  the  fame  to  it,  unlefs  it  be  in  a  fcedcral  way, 
 which  is  a  way  alfo  to  falvation,  like  as  if  the  root  be  holy,  fo 
 are  the  branches.  But  all  this  may  be,  but  without  any  ncccf- 
 fary  or  infallible  confequence  of  falvation  hereupon,  though  it 
 is  in  the  way,  and  a  way  thereto,  as  I  (aid. 
 
 I  rauft  here  tell  you  again  of  the  fame  fault,  as  I  did  before, 
 that  our  Difcourfc  andDifputc,is  about  childrcns  fanttiheation 
 of  ho linefs,  and  you  ftill  run  cut,  to  childrens  falvation  of 
 happinefs,  whereas  this  doth  not  alwaies  or  ncceflarily,  cither 
 Logically,  or  Theologically  follow  upon  that.  There  needs 
 no  more  or  farther  Confideration  of  this  Paragraph,  but  only 
 of  this,  thai  inftcad  of  proceeding  inDifputc  like  an  Acadc» 
 naick  and  Scholar,  you  conclude  here  like  an  Epidcrnick  and 
 vulgar,  Taking  away  thefubjeftof  the  qucftion,  the  holiuefi 
 of  children  from  the  faith  of  the  Parents :  for  you  give  inftanccg 
 of  Rahab  aHrathcn,  whofe  Parents  were  Infidel*;  fhewasfi- 
 ved  from  the  Grace  of  God,  what  is  that,  to  her  being  fanfti- 
 firdfrom  the  faith  of  Parents:  the  like  is  to  be  thought  and  faid 
 of  thofc  firft  converts. 
 
 B-fide§,you  arc  out  of  the  rexr,you  undertook  to  expouud  ac- 
 cording to  th-  minde  of  the  Holy  Ghofl  :  for  here  the  Co>  intbi- 
 ans  ftcond  Quaere,  and  the  Apoftlcs  fecond  anfwer  (which  you 
 arc  upon)  is  about  the  living  children  of  believers,  at  Jeaft  one 
 of  thcro,  and  their  childrcns  holinefr,  you  inftance  in  Rahab, 
 a  grown  perfon,  as  were  alfo  thefe  firft  converts  (whofe  Parents 
 were  unbeJicversj  it  is  likely,  both  of  them  a*  ro  Rahab,)  and 
 you  tell  me  of  their  happinefs  and  falvation  bcine  now  dead  : 
 Well  Sir,  if  you  were  a  young  man,  or  youth",  Lwould  per- 
 fwadc  you  to  go  to  one  of  the  Uni  vcrfities  for  all  this.    But  I 
 
 U  u  u  2  go 
 
5  6       San&ift  cation  of  children  not  from  legitimation  of  birth, 
 "'     '  i  — * 
 
 goto  another,  even  the  laft  now  of  yoarConfiderations,  and 
 ghd  I  am,  thac  I  am  come  to  the  laft  end  of  your  Confiderati- 
 ons,  that  Co  having  gone  through  them,  I  may  return  again  to 
 my  Confiderationt  of  my  latter  and  laft  end,  Veut.  32. 29.  and 
 make  ready  to  anfwer  my  laft  Enemy  and  Advcrfary,  which  is 
 D.ath,  1  Cor,  15. 
 
 3.  If  it  be  a  federal  bolinefs  that  the  Apolfle  here  fpeak? 
 etb  of,  as  Mr.  Wcinell  afirmeth  (aftirmcth)  and  others  I'kewife,  I 
 would  defire  to  k*ow>  whether  ev?r  any  of  the  feed  of  Abraham  or 
 "David  did  enjoy  any  priveledg  (privilege)  of  the  Church  upon  any 
 fuch  account,  without  or  before  they  had  a  command  for  it  ?  ware 
 (were)  they  Circumcifed,  or  did  they  eate  the  pash^tl^  ( pafchalj 
 before  they  had  a  commaund  for  it  ?  And  1  pray,  fl?evp  me  if  you 
 eatiy  any  commaund  in  the  Gofpel  for  the  Parrents  (ParentsJ  to 
 admit  any  of  there  (thcirj  children  to  any  Ordinance  of  the  Gofpel 
 without  jaith  in  there  own  ferfons,  or  any  commaund  in  the  Gofpel 
 for  any  Minijier  of  the  Gofpel  to  admit  perfens  to  any  priveledg 
 tjthe  Church  without  faith  in  tiere  owneperfonsy  or  at  leajtfo  far 
 as  the  Minijiers  of  the  Gofpel  can  judge. 
 
 Sir*  1  thank  you  for  your  tour  laft  lines  ;  which  being  no. 
 thing  bat  what  yc  u  have  Qjaered  before,  and  I  have  anfwered 
 before,  (a*  you^fc!f>  or  any  Reader  may  fee,  if  you  will  re- 
 view or  remember)!  may  favc  fo  nuch  labour  and  paffc  by 
 them  with  (i'ence,  or  only  bid  them,  farewell :  I  (ee  you  begin 
 to  be  weary  as  well  as  my  fclf,  or  to  want  new  matter,  which 
 makes  you  now  here  retrace  and  ret  raft  the  old,  to  rcq^acre  and 
 rtq  lire,  what  formerly  you  have  done:  Hook  upon  thefis,  as 
 a  piece  of  Recapitulation,  a!«  its  ufual,  at  the  period  of  aDif- 
 courfc,  and  tfhtli  med  to  look  no  farther  after  them,  having 
 made  a  long  look  before,  upon  the  matter  if  their. 
 
 As  for  the  three  firft  lines,  you  are  come  now  indeed  to  the 
 Point:  your  former,  ifs  or  fup^  Oiiriom,  were  but  circurnic- 
 rences,  or  round-  aboutf. 
 
 Ic  is  now  the  fecond  time  you  have  named  Mr.  Weynell^  but 
 not  a  Sentence  or  Argument  of  his  do  you  mention,  much  1  (Ic 
 Argue  agaiuft,  from  frft  to  laft  of  this  your  Gorfide  ration  up- 
 on 1  Cor.  j.  Thcfhorteft  andfweeuft,  the  fineftandprcttieft 
 way  of  anfwcrWig  and  c  Oifuting,  you  have  gotttn  that  ever  I 
 met  withal,  in  any  man  1 1  would  you  could  or  would  teach  ic 
 
 me 
 
But  from  federal  holinefs.  i  5  7 
 
 me,  1  am  not  too  old  yet  to  learn  any  good  thing  of  you  $  your 
 words  in  the  beginning  would  have  put  upon  him  a  ialfe  opini* 
 on  even  your  own,  about  the  Matrimonial  holinefs  of  the  unbc« 
 licver,  as  if  that  were  this  fan&irication  of  the  believing  con- 
 fbrt,  which  1  put  off  again,  from  him  to  you :  now  you  afcribc 
 unto  him  and  others,  and  thai  rightly,  a  federal  holinefs  to 
 be  held  of  them,  as  meant  by  the  Apoftle ;  and  if  you  can  and 
 will  (hew  me  (who  hold  with  him  the  fame  federal  holinefs) 
 that  it  is  not  meant,  but  only  a  le^'uimal  holinefi,  I  will  be 
 your  lawful  Atcurney  to  follow  this  matter  in  your  name,  and 
 moreover  your  confederate  friends. 
 
 But  if  I  can  and  (hall  (hew  you>  (who  wich  the  others  of  your 
 Se&,  hold  only  a  Legitimal  holinefs  J  that  it  is  not  here  meant, 
 but  only  a  federal  holinefs,  then  ycu  (hall  be  my  confederate 
 friend,  and  moreover  my  lawful  Atturny  to  profecute  this  bu- 
 hnefsin  my  name :  it  is  agreed  5  begin  you  fir  A,  foyou  have 
 already,  but  not  to  prove  any  thing,  cither  for  your  holinefs 
 of  legitimation,  or  againft  our  holincfi  of  fcdcrality,  and  thus 
 you  fay.    - 
 
 ,If  it  be  a  federal  holinefs,  you  defiteto  kjtow  whether  any  of  the 
 fed  of  Abraham  or  David  did  enjoy  any  priviledge  of  theCkuch 
 upon  any  fitch  account^  without  or  before  they  had  acommaundfor 
 ir,  ware  the)  Qircumcifed  or  did  they  eate  thefsfchal  Lambs  before 
 they  had  a  commaund  for  it} 
 
 Whit !  ftili  more  rattling  without  reafoning,  and  prattling 
 without  prcfling?  I  wouTd  you  were  as  defirous  to  know,  as 
 here  yoa  pretend,  you  would  then  foon  know,  that  your  de- 
 fire  to  know,  is  not  a  refuting  of  what  others  know,  nor  is 
 your  putting  forth  a  Quaere,  a  pjttine;  down  of  our  Anfwerj 
 of  the  federal  holinefs  ot  children.  Bit  what  do  you  defire  to 
 know,  whether  any  of  the  fed  of  Abraham  or  David  did  enjoy 
 any  privilege  of  the  Church,  upon  any  fuch  aecounr,  (of  the 
 Covenant  you  muft  mean)  without,  or  before  they  had  a  com- 
 mand for  it  ?  yes,  Sir,  all  the  feed  of  Abraham  did  enjoy 
 this  holinefs,  th,y  were  a  holy  feed,  and  people  unto  God,  bc- 
 caufe  of  the  Covenant  of  God  mad:  with  them,  and  fo  were  a 
 peculiar  people  and  privileged  Church,  before  and  without  a 
 command;  as  for  your  inftance,  which  you  bring  for  proof, 
 were  they  Circa uc  i fed,  or  did  they  cat  the  [afchalLamb,  be 
 
 fore 
 
!  r  8  Butfrem  falderal  hoi  meft* 
 
 fore  they  had  a  Coramaund  fork?  it  is  as  phtifui  a  proof,  as 
 the  inftance  is  impertinent  j  foe  our  difcourle  is  about  holincU 
 from  or  under  the  Covenant,  and  your  r:turn  upon  it,  is  about 
 CircumciflioR  and  thcpafchal  Lamb,  the  Seals  of  the  Cove- 
 nant,   from    and  under    command;  fo  according,  to  the 
 Proverb,  whilcft  we  ask  thequcftion  or  Onions  you  make  an- 
 fwer  of  Garlick,  other  impertinent  inftanccs :  And  the  pfoof  is 
 aspittiful,  for  though  we  mould  grant  ir,  that  none*  were  Cir. 
 cumcifed  or  did  cat  the  Pafchal  without  or  before  a  Com- 
 mandement,  yet  were  they  holy,  by  vcrtue  of  Gods  Cove- 
 nant, without  and  before  that  Commandemcnt,  yea  before 
 and  without  their  being  Circumcifcd,  all  the  feven  daits  before 
 they  came  under  the  Seal,  they  enjoyed  that  Church- privilege 
 of  holinefs,  and  were  holy  from  the  very  Womb  and  birth  > 
 f^nd  fome  alfo  fan&ified  in  the  Womb,  yea,  why  not  all  there, 
 federally  holy,  being  the  feed  of  faithful  Parents  !)  and  fo  the 
 feed  of  David,  (becaufe  you  mention  it)  the  child'  that  died  the 
 feventh  day  fandfo  a  day  before  Gircumcifion)  enjoyed  the 
 fame  Church* privilege  of  holinefs,(from  the  Covenant)  other- 
 wife  David  cculdnot  nor  would  have  faid,  I  (hall  go  to  it, 
 dcclating  his  hopeful  affurance  of  its  happinefs  and  being  with 
 God,  from  its  birth- Covenant  holinefs,  knowing  that  no  un- 
 clean, or  unholy  thing  can  enter  into  Heaven,  i  Saw,  12.23. 
 
 I  deny  not,  but  children  of  the  Jews  were  holy  alfo  by  Cir 
 cumcifion,  the  Seal  of  the  Covenant,  which  was  commanded 
 -  them ;  but  they  were  holy  too,  before  that,  by  the  Covenant  of 
 -  Grace,  which  was  promifed  them,  and  to  argue  from  their  fig- 
 nalor  Sacramental  holinefs,  to  the  denial  of  their  fcederal  or 
 Covenantal  holinefs,  when  as  children]  have  both  holinefier, 
 is  to  ftrain  or  winde  up  one  bow- firing ,  to  the  mapping 
 afiinder  of  the  other  bow- firing,  when  a  man  hath  two 
 firings  to  his  bow. 
 
 But  (it  feems)you  would  have  a  command  alfo  for  chil- 
 drens  holinefs  by  Covenant :  do  you  make  fo  little  account  of 
 Gods  holy  Covenant,  as  if  children  upon  that  account  of  their 
 entrarcc,  and  being  in  Covenant  with  God,  could  not  or 
 mould  not  be  accounted  holy  ?  is  Gods  Commandemrnt  only 
 able  to  joy  them  of  a  Church- privilege,  and  to  make  them  en* 
 joy  ir,  and  not  Gods  Covenant,  and  Promifc:  when  as  the 
 
 Com- 
 
jfenp/p  children  not  commanded  to  eat  of  the  Pafehal.  159 
 
 Comraandcmcnt  of  God,  lorthc  holy  Seal  to  be  annexed,  is 
 but  a  branch  of  the  Promifc  or  Covenant  of  God,  and  the  Co- 
 venant gocth  before  the  command,  and  is  as  a  firft  ftep  or  fore* 
 runn-r  precedent  of  holin-fs  (as  I  may  fo  fay)  unto  children  ; 
 The  firft  holy  Church- privilege,  is  the  Promifc  and  Covenant 
 itfclf,  aid  the  next,' is  the  Seals  of  the  Covenant;  Holinefsis 
 more  intrinfical  to  the  Covenant,  and  more  extrinlical  to  the 
 Seal,  as  manifefting  a  difcrimination,  and  difference  of  holy 
 people  from  prophanc  and  heathenim  ;  fo  that  children  of  be* 
 lievers,  may  be  both  waies  holy,  in  their  order  and  times,  but 
 primarily  and  principally  holy  by  C  ovenant.  I  will  be  thy  God 
 and  the  God  or  thy  feed,  are  the  words  and  teaour  of  the  Co- 
 venant and  Promifc,  and  they  arc  of  force,  and  effi:acy  to  pro- 
 nounce, and  make  holy,  both  rather  and  children,  that  arc  ta- 
 ken thereinto  :  yea  morc(bccaafc  lam  willing  to  give  you  full 
 fatisfacTton  in  all  your  qucres  and  quirkes)  cherc  is  a  Comman- 
 dement  alfo  for  childrcns  holinels,  in  thofc  words  (though 
 they  belong  to  a  part  of  the  Covenant  interwoven  with  them  J 
 Thou  (halt  b:  my  people,  thou  (halt  be  a  hoIyNition,  a  holy 
 teed  :  whereupon  the  Apoftle  Rom.  9.  4.  being  to  prove  the  ho- 
 ly privileges  of  the  Church,  and  Nation  of  the  Ifraclitcs,  faith, 
 that  to  them  per tainetb  the  Adoption,  the  Covenants  or  tejiament, 
 the  giving  of  the  Law,  the  fervice  of  Godt  and  the  Pr^mifes,  and  of 
 whom  4s  concerning  tkeflejh  Cbrift  came :  all  which  and  cfpccial« 
 Iy  th-  Covenant  and  Promifc?,  were  fancYtfying  Ordinances  to 
 the  Parents  and  their  feed. 
 
 But  I  haften  to  an  end,  and  will  give  over  fpending  my  pre- 
 cious tim;  about  your  niftc*  and  trifles  5  only  1  cannot  but  ob- 
 fervc  you,  fpeak'tng  of  children  and  their  holineft,  how  you 
 joyn  together,  their  being  Circumcifcd,  and  their  eating  the 
 pafehal  Lara':,  ar»d  both  by  a  Gommandemem.  Take  heed 
 whatyoufay,  children  of  the  Jews  did  they  eat  of  the  pafehal 
 Lamb,  by  Gomman  dement  of  God?  I  Qullbe  ready  to  give  you 
 a  fair  caution,  left  you  give  occafion  to  a  foul  notion.  Firft, 
 therefore  be  f  ire  of  your  Commandement,  to  have  it  in  a  rea- 
 dinefs  to  fh:w  5  file w  it  now,  and  then  it  will  be  in  mote  readi» 
 nefs  :  I  have  read  over  the  whole  inftitutionof  the  PalTeovcr, 
 and  cannot  fiad:  a  fyllablc  of  fuch  a  command,  for,  ncr^a  foot- 
 ftep  of  fuch  an  example  of,  children  eating  of  the  pafehal 
 
 Lamb :: 
 
^ — —  -  - 
 
 1 60  Jewijh  children  not  commanded  to  ea  t  of  the  PafchaL 
 
 Lamb :  It  may  be  you  may  tindc  fomc  tuch  thing  aoongtt  the 
 Rabbiusy  and  Doftors  of  the  Synagogues,  (but  you,  I  luppofe, 
 regard  them  as  little,  as  you  do  our  Students,  and  1  he  learned  of 
 eur  llni  vcrfitics :)  but  is  there  anv  fuch  to  be  fen  in  the  chair 
 or"  Mofes,  or  to  be  read  in  thtPcntateuch  of  his  books  f  •  ail  thai 
 1  can  meet  with  is  this ,  that  (when  their  children  fhould 
 ask  their  Parents  the  meaning  of  the  Paffcover)  the  Parent! 
 were  to  inftruct  or  Catcchiz :  them  therein,  and  fo  prepare  them 
 for  a  Paffcover,  againft  the  time  fticuldcomc,  that  they  under* 
 ftood  the  fcrvice  thereof ;  in  the  mean,  the  memorial  of  the 
 Angels  palling  over  them  in  Egypt,  and  their  parting  over  the 
 Red  Sea  into  the  Wildernefs,was  (b  held  up,  even  amongft  their 
 children,  Exod.  13. 14. 
 
 Whats  now  become  of  your  old  Qaaerc  now,  what  exprefle 
 command  have  you  for  fuch  and  fuch,  (I  retort  it  upon  your 
 felf,)  for  children*  earing  the  pafch  1  Lamb  ?  Every  MaJc- child 
 ftiall  be  Circumcifcd,  a  command  isexpreffe  for  theCircum- 
 fing  of  children  :  Deut.  1616.  and  furc  if  children  had  been  to 
 cat  of  thepafchal  Lamb,  there  would  have  bern  as  expreffc  a 
 command  for  this?  and  whereas  Exvd.  34  23.  Ibrice  in  the 
 year,  Jhall  ally  our  mtn  children  appear  before  the  Lord  Godt  in 
 the  place  which  he  (hall  choofc,  whereof  one  time  was,  the 
 feaft  of  the  Pafleover ;  irs  granted,  as  a  Commandcment,  that 
 filch  chiIdrcn,who  could  hold  the  father  by  the  hand,and  walk 
 with  him  up  to  the  Temple,  went  along  with  him  ;  but  where- 
 fore ?  namely  to  be  inftru&cd,  Carechiaed  and  blcffrd  of  the 
 Prieft,  but  not  to  cat  of  the  pafchal  Lamb,  unleff:  they  were  of 
 that  growth  in  years,  and  in  understanding  of  the  myftery :  if 
 other  wife,  they  had  other  food  than  the  pafchal  Lamb,  for 
 them  of  lefler  age  and  knowledge,  a«  alfo  for  the  unci  ati  (as 
 fome  might  happen  to  be)  and  uncircumcifed,  both  at  home, 
 (  when  they  did  cat  the  Paffcover,)  and  alfo  at  the  Temple? 
 as  for  the  unleavened  bread,  1  fuppofc  the  children  did  eat  of 
 that,  becaufe  for  liven  daies  together  all  leavened  bread  was  to 
 fee  put  qu'ire  and  utterly  out  of  the  houfr,  and  burnt,  infomuch 
 as  they  muft  not  look  upon  any,  yea,  it  was  under  Gods  curfe, 
 if  a-iy  did  eat  any  leavened  bread,  diring  th»(c  feven  daies 
 (which  at  other  times,  ordinarily  they  did  :)but  forthepifchal 
 Lamb,  which  was  to  be  eaten  up  all  in  that  one  nigh:,  and  what 
 
 remained 
 
Of  Infants  receiving  the  Lords  Supper.  i  &x 
 
 remained  of  it,to  be  burnt  with  fire  in  the  morning.  I  take  it,thc 
 children  of  th«  Je  ws  did  eat  nothing  of  it  at  all,who  were  there- 
 fore had  to  bed,  and  laid  to  deep,  whilcft  the  Parents  were  ce- 
 lebrating their  evening,  and  riight-fcrvice  of  the  PafEover.  At 
 other  Sacrifices  and  Offerings,  which  were  not  Sacramental,  its 
 expreffed,  it  (hall  be  for  Aaron  and  his  Sons,  for  the  Pricft  and 
 his  children)  as  being  a  part  of  their  maintenance* 
 
 Now  this  I  the  rather  enlarge  upon,  to  perfwadc  you  from 
 your  opinion  that  you  have  taken  up,  I  know  not  where,  (yes, 
 I  believe  I  know  where  you  have  taken  il  up,  even  where  it  lay, 
 entombed)  that  fo  you  may  be  no  occafion  of  reviving  and  rai- 
 ling up  an  old  buried  crror,that  hath  Iain  quiet  in  its  grave  thefc 
 thoufand years  and  upwards;  and  that  is,  The adminiftring  the 
 Lords  Supper  unto  Infants,and  children  of  Chriftians,  as  necef- 
 fary  and  decent. 
 
 This  opinion  was  of  force  in  the  Rowan  Church  in  the  daics 
 of  Pope  Innocent  the  firft  (1  will  not  name  some  others  of  anci- 
 ent and  reverend  remembrance  in  that  Age,  who  held  ihe  fame 
 thing  and  practice;  and  did  thereby  ftrw,  that  men  ftanding 
 too  much  upon  their  own  conceited  interpretations  of  Scrip1 
 turcs,  may  fall  from  the  truth,  and  crre  from  the  faith  in  fomc 
 participant;  as  you,  Sir,  have  generally  done  throughout  your 
 whole  L  'crcr ; ")  for  then  he,  and  the  reft  of  the  Rowan  Church 
 ttiider him,  believed  that  Infants  baptized  co'iinot  be  faved, 
 exepfi  they  mould  participate  of  the  Eucharift;  taking  their 
 ground  from  that  Scripture,  John  6.  53.  Jefm  faid  unto  tkem} 
 Verily  I  fay  unto  puy  except  ye  eat  the  flejh  of  the  Son  of  man , 
 and  drin\his  blood,  ye  have  no  life  in  you ;  and  therefore  they 
 held  it  the  Lords  Supper,  wherein  the  flefhof  the  Son  of  man 
 iseaten,  and  his  blood  dor  k,  neceflVy  to  the  life  and  faNa- 
 aion  of  Infant?.  But  this  was  not  the  ri^zht  interpretation  of  th.il 
 Tex',  as  which  is  not  meant  of  that  Euchariftical  or  Sacramcn. 
 tal  feafting  upon  Chrifts  B:>dy  and  Blood,  but  of  a  Spiritual 
 Faith,  and  believing  in  Chrifts  Death  and  Pillion.    And  here- 
 upon this  opinion  of  Pope  Innocent  the  firft,  and  the  Roman 
 Church  under  him,  is  fince  retracted  and  rejected  byPopeP/K* 
 the  fourth,  and  the  Roman  Church  under  him,  in  that  Council 
 of  Trent  (whofe  Decrees  arc  all  held  and  canonifed,  to  be  be- 
 lieved upon  neceffity  of  falvation  )  as  who  have  determined 
 
 X  x  x  againft 
 
\%2  nf  infant .  receiving  thejords  Shpptr. 
 
 afainft  adnV-mfbaUor.  vi«cl  psrticipaJon  ot  the  Euiharift,  as 
 ndthcr  nfcefifiry  nor  decentrjfajt  Infcms. 
 
 [  H  w  fay  yot:  to  ifcis ,  you  Great  Patrons  gnd  Imitarors  of 
 the  Ghurct)  <ji  Rv •..■•:f ,  who  fay  fhs  cannot  erre,  at  Itaftwifo 
 hih>  noi  s -i  ■  d  ?  D;d  ihe  Church  of  K  <:•*»?  not  crrc  in  the  daics 
 of  Pope  ijuiccy: .'<  ?  then  is  the  now  in  an  error ;  doth  (he  not 
 now  crrc  herein  ?  then  did  (he  formerly  erre,  and  confeq  'ently 
 nny  cm  hereafter,] 
 
 But  nuw,  if  thofe  above  named  had  light  upon  your  Tenet 
 or  error  (a?  I  think  it)  and  could  have  made  ic  hold  up,  which 
 youondy  jaifeandftartlc  (having the Gift,  asany  giked Bro- 
 ther that  ever  I  read,  to  prove  nothing,  and  affirm  any  thing) 
 That  the  Infants  of  the  Jews  did  eat  of  the  Pafchal  Lamb  and 
 Supper,  they  would  have  had  a  far  fairer  pretext,  and  faftcr 
 ground,  for  the  Infants  of  Chriftians  to  participate  of  the  Eu- 
 chariftical  Cup  and  Bread  of  the  Lords  Supper ;   for  then  they 
 would  have  pleaded  hard  for  a  Commandcmcnt  of  Chriftian 
 Infants  to  partake  of  the  Euchariftical  Supper,  even  in  or  out 
 of  that  Commandcmcnt  you  mention,  but  (hew  nor,  of  the 
 Jcwi(h  Infants  to  partake  of  the  Pafchal  Supper  ;  and  prcfled 
 it  the  rather,  for  that  the  Euchariftical  Supper  fucceeds  in  place 
 under  the  Gofpil,  unro  the  Pafchal  Supper  under  the  Law ;  and 
 rather  more,  for  that  the  Grace  of  Chrift  now  exhibited,  is  of 
 larger  extent,  and  greater  latitude,  than  when  he  was  to  come 
 and  be  revealed.   And  I  tell  you,  thefc  Reafons  would  have 
 troubled  much  thefc  Tridcnrine  Fathers  to  have  anfwered  and 
 rcfelled,  more  than  that  Text  of  John  above  cited. 
 
 But  I  believe,  that  you  never  had  any  fuch  notion  or  dream 
 in  your  head,  cither  flceping  or  waking;  nay  upon  a  re- view 
 of  your  words,  I  fee  I  may  anfwer  to  your  Queftion,  and  fay  at 
 you  mean,  and  you  never  the  nearer  to  what  you  aimed  at;  for 
 you  fay  thus,  Did  they  eat  the  Pafr hal  Lamb  before  they  had  a 
 Commandcnt  ?  I  anfwer,  They  did  not  cat  the  Pafchal  Lamb 
 before  they  had  a  Commandement ;  you  mean  fo,  do  you  not  \ 
 and  fo  do  I,  and  what  then  ?  therefore  the  Jewifh  children  had 
 a  Commandement  to  eat  the  Pafchal  Lamb.  But  this  followcth 
 not  well,  norwilL  before  you  follow  this  better* 
 
 But  fome  others,  whofe  opinion  I  rather  think  you  follow, 
 than  they  yours,  they  drive  it  on  to  another  defign ,  a?  thus, 
 
 B;caufc 
 
^pZZnnt  L.Suj>.»ot tobeinfer,fr<mtktir receiving b«t*-j£}_ 
 
 g^ftli^lrf^r^^r^T  the  Plover,  a.  well 
 asth'VWCKcirciMcifcd,  Therefore  the  Inlants  of  Chr.ftiam 
 ft  uld  «t  and  drink  the  Lord,  SuPP,r  ».  well  a.  betaw*d. 
 Thh  ftruau"  is  foon  puller Idow*  ta*S>*«  «**  *»". 
 dation,  even  as  the  houfe  felt  built  upon  the  Ow-ry  land  , 
 and  theXe  1  (hall  but  touch  it,  and  it  fink,  orO.de..    Be- 
 
 onely  circuwdftd,  Thereiore  the  Infants  of  Chriftians  are  not 
 col  and  drink  the  Lords  Supper,  .but  one y  be  Hnz.d 
 <5n  takine  . -ff  the  Argument  agamft  Infant-  Biptilm,  irom  its 
 
 t    P4  s  .no  ,  •  &  of  one  Seal  of  the  Covenant,  more  than 
 ^ftrongforycuaslcan;  ,  youcan or  h      >  ^  ^ 
 
 sffl^Ssa'StafiSv.  »>■  *  -  •?■? 
 
 "'  W^  wS oecte'of  ***&&£.  now  Procs- 
 
 them  in  Argument  the  Lord,  Sapper,  **$&}&£&. 
 them  of  the  Lords  Btptumt  You  in J  "ev"a  •  d  R  fon 
 bidextrousinconfequencs,  to  which  the  Anf*er  and  Real 
 
 "rYt-n'aearonand  A^-erwindoit,  tfiat  from the 
 one  Seal  ordered  and  ,ppni„tedffpr  ««£££"££  £2 
 
 the  latter  clearly  (  let  but  the  A  gument  rcfl  u,l  cancan 
 
 fion duto  lafams  to  infcr  rhe  Lords  Supper,  tvhuh .»  d S  J 
 Progrcffional,  and  of  nouriih  nenr,  to  be  .If.  du,  to  pre.e,.. 
 
1 64        Inf. receiving  t  he  I  .Sup. not  to  be  infer.fr .their  receiv.Bap. 
 
 and  partaked  of  in  intancy  (like  as  the  other)  is  as  inconfequcne 
 an  abfurdity,  as  to  infer  time  to  come  from  prcfent,  or  perfe* 
 &ion  from  beginning,  or  a  man  from  a  child,  and  to  joyn  them 
 in  one  moment,  ftatc  and  age.  Can  a  man  enter  into  his  mo- 
 thers womb,  and  be  born  a  babe  again  l  or  as  foon  as  he  is  born 
 a  b^bc,  cm  he  run  over  the  ages,  and  become  a  man  prefently  > 
 V/k  en  I was  a  child,  faith  the  Apoftle,  I  fpake  as  a  child,  and 
 nnde.jiood  as  a  child,  1  thought  as  a  child',  but  when  I  became 
 a  man^  1  put  away  childijh  things.  I  mean>  Infants  may  be  ini- 
 iia:c  i  by  the  Seal  of  Biptifm  into  the  Church,  and  are  fitted 
 1 6  have  the  Graces  and  Benefits  of  the  Covenant  fealcd  unto 
 them ,  but  that  they  arc  prefently  perfected  to  have  the  nouriffr. 
 m  nt  and  growth  of  the  fame  Graces  fcaled  and  confirmed  unto 
 them,  by  the  Lords  Supper,  paffcth  mine,  and  your,  as  much 
 as  their  capacities. 
 
 It  is  true,  that  both  Biptifm  and  the  Lords  Supper  do  feal 
 the  fame,  and  the  whole  Covenant  and  the  Graces  of  the  fame, 
 but  both  in  thtrr  place,  order,  and  time,  fo  as  the  prime  and 
 main  u€:  of  Biptifm  is  to  be  the  (eal  of  Initiation  and  Recepti" 
 on  into  Covenant,  and  the  Lords  Supper  is  the  Seal  of  Aug« 
 mentation  and  Confirmation  of  the  fame,  as  to  the  main  and 
 'prime  ufe  of  it:  Co  m  that  Biptifm  feals  the  Infants  entrance 
 and  aefmiffson  thereinto,  which  the  Lords  Supper  doth  not 
 properly  and  principally,  but  oncly  by  way  of  fuppofition  and 
 rti't'ti  :.<uion  of  a  f  pinttul  life  and  entrance  (fuch  doth  the  fpi* 
 rittial  food  of  the  Lords  Slipper  imply  and  require  aforehand  :) 
 So  alio,  a?  that  ihe  Lords  Supper  feals  the  growth  and  nouriuV 
 merit  of  the  fame  Graces  of  the  Covenant,  which  Baptifm  doth 
 rot  properly  and  primarily,  butonely  by  way  of  infufion  of  a 
 feed,,  or  laying  a  foundation  of  fuch  growth  «nd  nourishment 
 (f  ich  doth  the  fpiritual  life  of  B^  tifm  tend  and  proceed  to  af- 
 terwards.) 
 
 Laftly  ,  Though  Infants  may  and  ought  tobe  partak  rsof 
 Baptifm,  yet  may  they  not,  nor  ought  tobe  partakers  of  the 
 L  >rds  Supper  in  their  Infancy,b:caufe  the  Lords  Supper  belongs 
 onely  to  fucrn;  as  can  fpiritually  examine  themfclvcs,  and  dif* 
 cem  the  Lords  Body,  as  the  Apoftle  cxprefly  and  direftly  faith, 
 1  Cor.  1 1.27,28,29.  whereas  Baptifm  belongs  unto  Infants  of 
 Chriftiam  by  right  of  their  being  in  the  holy  Covenant  of  God, 
 
 and 
 
— 77TT'  cu.n-if.d  Parents  I  for  more  is  required  to  the  Lords 
 rdb'"  ttn  u  o  &',  of  Church-members  by  nature 
 Sl^r'-'h.  whero.  of  Aliens  and  Stranger,,  morels  required 
 and  birth.  whe™'.,  thln  of  church  m:mbers  unto  the 
 „f  them  unto  Bipalm    <  of  ^  „        ff f0,  [he 
 
 ^ -To  a  H!thenTntPothe  vif.ble  Cnhollck  Church  by 
 admitting  ota  ^tflCov|.n3ncforhlmfel( 
 B3ptife    »ndh    cmn^gmto  h        ^  ^ 
 
 Lnord»Su%tr,  upon  the  rumination  of  hi,  faith,  for  the  con- 
 firmation of thc  rf™c*  church-Covenant  by  birth,  have  a  juft 
 TB,je,fR^fto»lUh»-- %  Privileged  theChurch(a. 
 Title  and  Right  to"1  in(|a(.  time  and  order,  astoBap- 
 
 beiugfree  born  to  them  aU , .  <^  -^ 
 
 tifm  in  their  .ui»ncy,  bw. tel »  of  full  d  fathe, 
 fo  to  the :  Lord. SuPP" «  •     £»n  bo(h     ^  and  evi, ,  and 
 
 b™  *? rr 2SSSSS  remains  until  it  be  forfeited  by  a  re- 
 this  their,  Covmant-ngnw  excommunication 
 
 nunciation  of  Bapufm  on  th,,rp»rt,  or  J  ^^ 
 
 from  the  other,  the  Lord   bupper.  oy  rf.  ,OHJof  ^ 
 
 when  they  are  either  "'^  "^  whoIfomCcnfure.. 
 Covenant,  or  hate  to bere^rrn ed  b yw  ,       ha     ou) 
 
 If  any  farther  reply r(H=mu';b' *  "difcern  the  Lord.  Body 
 That  thelnfambaptiftdcan  no  mor ail  ,f 
 
 and  Blood  JrfS^i^j^SEA*.  and  therefore 
 inthe  Aftof  Adminiftrationoteitner  si  1  re-joyn, 
 
 Btpdfm  has  vainly  given  it  a  *£*"„&  ^^ 
 That  our  Infants  can  and  do  as  _weii  oi  ^ 
 
 Sign,  and  the  thing  figmfi:d  in  B  pt Iro i .  »  ■>    oaf 
 
 Inunts  did  difcern  the  ^ '"  f  ™*Xn  was  alfo  in  vain 
 B^ufmbeinvamtoours,  their o  ^^  w  th 
 to  their  Children*  and  the  tvpv      »  vanity  and 
 
 agaiuft  Heaven,  and  ctarg«hOod  h.  nU 
 foully,  for  appointing  CircumcHiJno        d     'j  Natare  dotfc 
 
 tifm  of  Infants)  whereas  th< too™ "  hc  Jewifll  Iatant! 
 
 were  to  have  the  initial  sen  «  infal,C7 ,c0  fca  up  the  Cove, 
 tiori  imprinteaiipon ;**»£*" £**&,  though  they  had 
 namimtothem,und«whichtt ey  w  Repliertobein 
 
 no  fuchdi&erning,  a.  is  now  rcq  i  efl  o  ^ 
 
-—    1.  ■  -   ■     '  — ■ ■ —  ■    
 
 5 £5  ihe  Character  of  orinBaptiJm. 
 
 the  prcfent  aft  of  our  new  Minillration :  fo  our  Chriftian  In< 
 fonts  are  to  have  the  initial  Seal  of  Bapiifm,  the  new  Miniftra* 
 tion,  Iprinkled  qpon  them  In  their  infancy,  to  fcal  up  the  fame 
 Covenant  unto  them,  under  which  they  arc  born,  though  they 
 have  no  more  difcerning,  than  was  mentioned  to  be  in  the  Jew* 
 i(h  Infants,  then  at  the  pail  aft  of  their  old  Miniftration, 
 
 And  yet  neither  of  thclc  Ordinances  vain  or  inefftftual  to  ei- 
 ther of  the  Infant  parties.  For  the  c  fficaGy  of  Baptifm  (as  Cir- 
 cumciiion)  depends  not  upon  tb;  aft  of  the  Creature  difcerning 
 and  working,  (this  is  but  a  ranU  Romance,  or  a  Roman  prank 
 of  the  Replier,)  but  upon  the  fees  Grace  and  mercy  of  God 
 conveighing  and  operating ;  yea  Baptifm  is  not  onely  a  tran- 
 sient aft,  as  to  fprinkling  of  water  and  outward  warning,  bat  a 
 permanent  and  continued  aft  of  the  fame  grace  and  mercy,  as 
 to  the  inward  warning,  and  application  of  Chirfts  nurits.unto 
 all  Gods  children* 
 
 But  Jcwifti  infants  difecrned  fomewhat,  as  who  had  a  bodily 
 feeling  of  the  cutting  of  their  the  foreskin  of  theirfiefh;  .and  fo 
 have  ourChirftian  inUnts,a  bodily  feeling  of  the  water  laid  up- 
 on their  forehead  or  face?>but  what's  either  to  the  purpofc  of  the 
 fpiritual  difcerning  of  cither  aftion,  or  fign  as  Sacramental  to 
 them?  they  difcern  fomewhat,  and  this  fomewhat  is  nothing, 
 nothing  to  the  purpofc,  being  but  a  natural  feeling  of  the  cold- 
 nefs  of  the  water,  orfharpnefsof  the  knife. 
 
 But  there  is  more  reafbn,  there  fhould  be  demanded,  dif- 
 cerning of  the  fign  when  Bajtifmis  minifircd,  than  there  was 
 when  Gireuracifion  was  given,  for  this  left  a  mark  or  print  of 
 itfclfbehindcit,  fothat  the  Circumeifrd  pafon,  bare  inkh 
 body  the  warJ^of  the  Lord  Jefus,  (toufcthc  Apoftlesphrafc,) 
 and  he  did  daily  difcern  that  vifiblc  fign  to  afTurc  him,  that  he 
 wasfealcd  into  Covenant  with  God;  but  the  water  leaves  no 
 impreflion  upon  Baptized  infants,  but  is  either  prefently  wiped 
 off  with  a  Handkcrchcif  by  the  Midwife,  or  other  wemsn 
 ( though  I  think  they  (hould  not  do  fo,  and  th:  Miniftcrs  ought 
 to  rebuke  them  for  it,)or  (hortly  after  it  is  dried  up  of  it  fc  If,  fo 
 that  the  body  is  as  if  it  were  not  warned  or  wetted  at  all,  ar.d 
 and  no  mark  to  be  feen  outwardly  to  pus  the  party  in  minde  of 
 his  being  fcalcd  into  God  bis  peculiar  Servant. 
 
 But  what,  and  if  there  be  a  mark  and  charafter,  of  Baptifm, 
 
 like 
 
iheCharatter  of,  orm  Baptifa i_°> 
 
 nirfi"  ^  ™.ni« '»*  A  ' hU  Paplfl.  hold,  U  formed  in 
 1  do  not  mean,  in, d  j  f  fccd  ,hcKby  the  ex- 
 
 thcful  of  ^ff'S^  barely  in  itfdfconfidcr- 
 tCi  "al  ^hTh.  5SSfcSBi  chafer  I  For  f«h  h  not  to 
 cd,  wh!*thsiyri'*",snot  Orthodox  writers,  fuchachara- 
 be  found  in  S.p^«  confift  wi|h       grace,  in  a  foul 
 
 3*  a!l  IdbS  i«abfard,  if  not  impious  toafenbe  to 
 damned;  fiid  oeMes  „„  „  that  wh  ch  i«  the  proper  aft  of 
 an.xtern.laa.ono.a  r  «„5^  a,      *      ^  ^ 
 
 God,  »»,nt"nl™"fS  S  the  bare  and  naked  external 
 foUl  V'lftSSoUorr  Sonof  fins,  doth  imprint  etcr- 
 
 ufing  any  faith.  rfcarafter,  which  the  Ancient  Or- 
 
 Bat  1  mean  that  mark  «««£§£ which  was  either  that 
 ^O^he^^^K^  aRd  therefore  cal- 
 gracious  aft,  or  girt  never  «  Baptized,  becom- 
 
 fed  anindelible  chara^er :  foam."    gh>y     Pq  ^.^  ^ 
 ming  a  Turk  or  Jew,,  and  aftcrwa.  ds  re  6  rf 
 
 Church  of  Chrift,  is  » •»«*»£  *  ?*C  ftill  remained*  , 
 hi. former  Biptifm  is  not 'P^f/Zu' Urgel. before) or elfe 
 
 the  ver,  graced  g.(«oyheboyfp«.Cj,([WKj) 
 
 fpeaketh,  2 Cor.  1.2*.  »»_■"       dEotl-  ,.  i?.  In  whom,  af- 
 
 &*#***&#  '"""'r'Td'Tthlt  holy  fpirit  of  fromifii 
 myi  hlievtd,  y<  ™<  fc'Mj  an  indelible  fcal  andcha- 
 which  alfo  may  very  truly  be  called, ,  a  d    aJ  -t  u  in  the 
 
 rafter,  wherefoever  ■•^gSrfflS  «»»»  b;lonSinS 
 of  in  the  Texts  aubovc*llX?'of  Baptifmis  thatp.ffive  power, 
 
 cumcifion  the  Jew  «^^£SSk marks  or  charaft:rs, 
 So  then  there  is  m  both  the: «■«""»  5-   a&d  0J  the  infano 
 andasmuchmark,  left  upon  the  face  and  torcneaa 
 
i68  TheChara&erofc  orinBaptifm. 
 
 baptized,  as  there  was  upon  your  head  and  face,  when  you  were 
 dopt,  or  dipt  over  both,  in  the  Pond  or  River  you  wot  of;  and 
 though  the  outward  mark  were  more  permanent  in  Circumcifi- 
 on, being  done  and  engraven  upon,  and  into  the  flefh  by  incifi- 
 on,  yet  there  was  an  outward  mark  inBaptifm  (though  more 
 transient)  done,  a  id  laid  upon  the  face  and  fltfli,  by  afperfion 
 or  infufion,  as  anciently  by  immerfion. 
 
 Bat  neither  was  the  one  character  or  mark  more  difcernablc 
 to  the  one,  the  cireumcifed  Infant,  than  the  other  to  the  Bap. 
 tized  Infant :  neither  if  it  was,  was  it  more  available  to  the  par- 
 ticipation of  the  PafTcover,  than  the  other  to  the  partaking  of 
 the  Lords  Supper  ;  or  more  acceptable  to  God,  who  though 
 he  fet  Com  runes  an  outward  mark  upon  them  that  mourned, 
 Ezek:9<  and  Co  an  our  Ward  mark  upon  the  houfes  of  the  £» 
 gyptians ,  for  good  *ndz  and  purpofcJ>  and  Co  appointed  the 
 external  Element:*  and  Aft'ons,  both  of  Circumcifion  and  Bap- 
 tifm,  to  be  holy  awd  profitable  Signs  and  S*-?!*,  yer  arc  not  the 
 outward  marks  in  the  fie&»  or  the  fa  fitiyc  d  fecmings  of  the 
 figns>  the  cxcellfjici.*  o<  Circurnc'ifion,  or  the  entimncicsof 
 B  :ptilm  ;  nor  h  God  taken  om!ys  or  chiefly  delighted  with 
 beholding  uich  external  fervict>  and  administrations;  who  re- 
 quired thefe  at  your  hand?,  thefc  opely  or  chief!}  >  when  there* 
 fore  the  Jcwifti  Infants  came  to  years  of  difc  retion  and  ditccrn- 
 ing,  God  looked  for,  and  called  for ,  not  the  Circumcifion  of 
 theflefh,  but  for  the  Circumcifion  of  the  heart;  this  was  the 
 mark  he  looked  far,  and  upon  in  h'?  (Lccp,  the  IJraelires :  and 
 fo  likewife ,  when  Chriftian  Infants  (hall  attain  to  the  age  of 
 difcernmg  and  underftanding,God  will  look  for  and  upon,  not 
 fo  much  the  water  in  or  upon  the  face,  which  was  the  mark  of 
 fl  (hj  as  the  blood  of  Chrift  in  the  hearts  which  is  the  mark  of 
 the  Spirit. 
 
 And  this  is  that  I  conclude  with ;  As  one  of  your  baptized 
 and  re-baptized  adult  profelytes,  may  have  the  fign  of  water, 
 and  difcern  the  fign  in  the  very  act  with  the  eye  of  his  fl.fti,  and 
 yet  be  a  grofs  heretick,  and  a  vile  hypocrite ,  yea  a  very  repro- 
 bate ;  So  an  Infant  may  be,  and  but  once  baptized,  and  that  in  its 
 Infancy,  and  want  your  difecrning  of  the  fign,  and  yet  when 
 he  comes  to  years  of  difcretion ,  prove  a  holy,  pious,  honcft, 
 orthodox,  and  worthy  Chriftian. 
 
 But 
 
Children  of  unbelievers  lawfully  mdrried^  do  Bafiardt.  j  fa 
 
 But  now  that,  according  to  our  agreement,  you  and  others 
 have  fpc  ken  fii  ft,  all  you  h  ad,and  have  to  fay  for  your  Iegitimal 
 hclincit  to  be  here  mcanr,  againft  the  federal  holinefs  of  chil- 
 dren of  Chriftians  Baptiz;d  :  (which  all,  is  but  very  little,  ve- 
 ry nothing,)  it  is  my  turn  now  to  (ay  fomethingfor  our  fede- 
 ral holin.-fs  to  be  here  meant}  and  againft  your  Iegitimal  holi- 
 nefs  i  which  ftiall  be  a'fo  little,  yet  fomething,  oncly  a  frnall 
 addition  to  what  I  have  already  enlarged  upon,  in  my  anfvvcr 
 to  you  hereabout*,  to  be  as  a  c oncluiion  to  the  premiums,  and  a 
 performance  of  my  promi  fes. 
 
 I  fay  then,  thac  the  Apoltlc  fpeaking  of  the  children  of  Pa- 
 rents, of  whom  one  is  a  believer  th:  other  an  infi  .1.-1,  ar.d  faying 
 thatihey  arc  not  uncLan  but  holy,  do.h  not  mean,  holinefs  by 
 legit imatton,  as  tr  us,  your  children  are  not  baftards,  but  hw- 
 ful'y  btgojtten  and  born,  as  you,  and  other  of  the  fepiration  do 
 expound  U9  inliftinK  in  the  fteps  of  rhc  Jcfuite*,  and  in  th-  way 
 ol  Romet  from  which  and  whom,  notwi  hftanding  you  pretend 
 a  Operation  as  much,  y?a  havetakma  folcmn  Cbvemn*  for 
 the  extirpating  of  Popery.  It  is  truefuch  a  bolmcis  is  here 
 fpoken  of,  and  meant  as  is  eppofire  to  uncL-annef*,  bur  to  wliat 
 uncle  mnefsf  .theunclcanneisot  IJolatry,  and  Paganifm,  (Tor 
 fbthefeare  calfcd  in  Scripture  phrafe,  uncle  tnrrefs  and  even 
 fpiritua!  Adultery  and  Forn  cation,  and  all  Idolaters  ad  Hea- 
 thens arc  called  Harlots,  aid  faid  to  go  a  Whoring  after  other 
 gods)but  you  and  your  genuine  Exp  fitor*,  oppofetrm  holi- 
 nefs, to  anothcrs  unclcannefs,  ouely  which  is  bodily  adul  ry^ 
 fjmication  and  uncleanncfs,  and  fo  give  u«,  as  the  genuine 
 fenfe  of  chofc  words,  elfe  were  your  children  unclean,  that  is 
 baftards,  but  now  they  are  holy,  lawfully  born,  and  no  ba- 
 ft-rds ;  a  genuine  fenfe  ind  cd  as  you  call,  and  according  to 
 the  lull  of  the  flefh,  more  than  the  mind.*  of  the  Spirit,  at  you 
 boafted  in  the  beginning  of  your  exposition  of  this  ver(e. 
 
 If  this  had  ben  all  the  matter,  the  Corinthian  coupl  >s,  kn  w 
 this  particular  better  than  ths  Apoftle  h  m^If ,  who  knew 
 more  than  th^y  all,  of  this  mireerof  holinefs;  they  needed  not 
 to  have  fent  to  him  for  his  opinion  and  icfolution.,  to  know 
 whether  their  children  were  baftardtor  no,  who  knew  ihcra- 
 (e'ves,  being;  of  the  civil  H.-athcn?,  to  be  lawfully  married  ac- 
 cording to  the  La^s  and  Cuftomt  of  their  Nations,  and  fo  their 
 
 Y  y  y  iffac 
 
1 70  Children  of  unbeltivers  lawfully  married,  no  Bafiardr. 
 
 iffucco  be  legitimate  j  they  were  lo  tuiiy  affured  of  that  and 
 this,  that  t hey  could  have  made  evidence,  and  given  fath£i£tj»* 
 on  to  the  Apoftle,  rather,  then  needed  to  have  the  one,  or  take 
 the  other  from  him. 
 
 And  whereas  its  held  of  you,  and  all  of  us,  that  the  Apoftle 
 here  anfwereth  afcruple  or  cafe  of  Conference,  which  the  be- 
 licving  party  >  joyned  with  an  unbdhving  yoke-lcliow  pro- 
 pounded unto  him,  (as  before  about  their  conjugal  fociety, 
 fo)  about  their  natal  or  natural  iflue,  whether  it  wa»  to  be 
 counted  to  the  people  of  God,  after  the  believing  pany,  or  as 
 alien  from  God,  after  the  unbelieving  party  5  he  anfwereth  ic 
 clearly  and  pertinently,  their  children  were  not  unclean,  but 
 holy,  by  which  if  he  had  meant,  they  arc  not  baftards,  butlc« 
 gitimates;  the  incomparably  learned  and  Logical  Difpiter, 
 St.  Paul  had  not  anfwered  to  thebufinefs,  and  qjeft  ion  pro- 
 pounded (for  they  made  no  queftion  of  the  legitimacy  of  their 
 iflue,  but  of  the  holinefi  of  their  Rate)  and  the  cxquili  tely  pru- 
 dent, and  Theological  difeerner,  had  very  meanly  refolved 
 their  doubt,  and  bat  very  cloudily  elucidated  their  fcruplc, 
 and  afforded  no  peace  at  all  to  their  Confciencet  in  this,  but 
 rather  involved  them  in  farther  trouble*.  For  the  whole  City 
 of  Corinth*  and  ail  the  Heathen  Regions,  and  conjugal  couplet 
 emongft  them,  would  have  been  difturbed,  and  difquietcd  in 
 their  Conference?,  at  this  cafe  of  Confcience  fo  refolved  by  the 
 Apoftle,  and  would  have  been  filled  with  confuiion,  ready  to 
 have  laid  hands  on  Piu/,  where  they  could  meet  him,  and  to 
 fay  of  him,This  is  he  that  hath  turned  the  world  up  fide- down, 
 and  is  come  hither  alfotobea  fetter  forth  of  ftrange  refolvee 
 and  doctrines;  yea  to  take  and  apprehndhim,  and  bring  him 
 unto  Areopagus ,  the  greater!  Court  of  the  Heathens,  for  calling 
 them  all  Whores  and  Adulterer!,  and  their  children  baftards 
 and  illegitimates,  by  this  his  refolution,  if  it  were  according  to 
 voir  interpretation. 
 
 Look  to  it,  Sir,  for  you  are  in  danger  to  be  called  in  quefti* 
 on  for  this  daies  uproarc,  and  this  trouble  of  Confcience  a- 
 mongft  the  poor  Heathen,  there  being  no  eaufc  whereby  you 
 can  give  an  account  of  this  con-eourfe  and  rugged  interpretati- 
 on. For,  (obferve  it  I  pray  J  if  the  Apoftle  faying,  the  unbe- 
 lieving wife  it  fan&ificd  by  the  husband)  and  (he  unbelieving 
 
 uibind 
 
Children  of  unbelievers  lawfully  married^  no  Boflards.  \  7 1 
 
 husband  be  fan&ified  by  the  wife,  clfc  were  their  children  un- 
 clean, did  mean,  clfe  were  they  baftards,  according  to  your 
 interpretation ;  doth  not  he,  or  rather  do  not  you  make  him, 
 call  all  thofe  children  baftards,  whofc  both  Parent!  were  or  are 
 unbelievers  1  it  it  palpable,  you  do  s  for  if  the  unbelieving  par- 
 ty  were  notfanft  h-d  by  the  believing,  then  were  they  un- 
 clean, that  is,  baftards  you  fay ;  and  in  fo  faying,  you  fay 
 thus  much,  That  all  children  of  thofe  Parent!,  whereof  the  one 
 is  not  fancYifisd  by  the  other,  are  unclean,  that  it,  baftards;  for 
 the  foimer  proportion  being  conditional  and  hypothetical, 
 were  not  true,  if  this  proportion,  which  is  positive,  and  catc* 
 gorical  were  not  true :  or  more  plainly,  I  will  refblve  the  truth 
 or  the  Apoftles  feq  id,  (the  unbelieving  husband  is  fan&ifccd  by 
 the  wife,  &c.  elfe  were  your  children  unclean:)  into  this  pro* 
 policion,  from  which  ic  floweth,  namely,  All  the  children  of 
 an  unbeliever  are  unclean,  unlcfs  the  unbelieving  husband  be 
 fanft  ficd  by  a  believing  wifc,or  the  unbelieving  wife  be  fan&ifi- 
 ed  by  a  believing  husband,for  generation  and  coitiona*,  I  have 
 faid :  Now  give  you  the  fenfe,  and  bring  in  your  interpretation 
 of  it.  All  the  children  of  an  unbeliever  are  baftardi,  unlefie  the 
 unbelieving  husband  be  fan&ined  by  a  believing  wife,  or  an  un- 
 believ  ng  wife  be  fan&ined  by  a  belt  ving  hmban  1,fo  generati- 
 on and  coition :  and  then  tell  me  whether  you  do  net  make  the 
 Apoftle  fay,  or  rather  fay  your  (elf,  that  all  the  children  of  the 
 Heathen  and  unbelieving  Pa  rents,  of  which  the  one  is  not  fan- 
 -cYsfied  by  the  other  belie v  ng  are  baftardi,  notwithstanding 
 born  of  both  Parents  in  lawful  wedlock  according  to  the  Lawi 
 and  Gultome  of  Nations. 
 
 If  the  Apoftle  Paul  had  preached  this  docVine,  that  you  by 
 your  Exposition  would  feem  to  make  him,  be  would  have  been 
 in  many  more  perils  and  hazards,  whilcft  he  pa(Tcd  through  the 
 Pagan  and  H  athen  Nations ,  than  he  was ,  and  would  not 
 hate  converted  to  many  of  them  as  he  did;  and  I  wou'dwifti 
 you  to  be  very  wary,  when  you  go  over  to  the  Savages  in  Afap 
 Ei goad,  and  the  Pagans  in  our  Wc:i  lnde<y  that  you  broach 
 nor  this  either  doftrtne  or  interpretation,  among  (i:  them,  left 
 the  Parents  there  and  husbands,  and  cfpccially  the  mothers  and 
 wi'es  fly  in  your  face,  and  all  to  fcratch  you  and  fcald  you,  for 
 calling  and  making  their  children  baftardi  ;  and  left  the 
 
 Yyy  2  chil  d 
 
,    2  children  oj  unbelievers  lawfully  warned,  no  Bafiards. 
 
 childrf  n  aifbtconu  i.jrifi  out  c;f  tin  Cities,  and  mock  you,  aud' 
 lh;ow  ftoncs  at  you,  or  Word*  a?  hard  ;  Go  up  thou  baldlead. 
 (the  interpretation  is  bald  inderd,  and  hath  not  one  hair  of  a 
 rational  Writer,  whatsoever  the  head  is  or  hath  under  the  cap, 
 ]  know  not)  and  the  fhs  B^ars  come  out  of  the  Wood,  and  tear 
 iheiaHe  Prophet  and  interpreter,  ii.ikad  of  the  true  children- 
 and  no  boards. 
 
 W.ataman  are  you,  Sir,  that  thus  fill  the  world  with  ba- 
 flard*,  by  fuch  your  interpretation,  I  mean  th:  world  of  Pagant 
 and  Heathen?)  where  man  and  wife  being  neither  of  them  be- 
 lievers, and  Co  neither  fan&ified  by  the  other,  their  children 
 niuft  be  unclean  baftards  5  according  to  your  do&rinc  andEx- 
 pofition,  thus  inftead  of  fatisfying  and  pacifying  the  doubtful 
 and  fcrupulou8con(ciencc3  of  forne  converted  yokefellows,  the 
 other  remaining  unconverted  you  will  trouble,  anddifquiet  a- 
 world  of  confciences,or  the  confcicnce  of  the  greater  part  of  the 
 world*  which  being  unconycrted,and  lying  in  infidelity,'  muft 
 fadly  look  upon  their  iflfuc  asbaihrdly  and  illegitimate,  bc- 
 caufe  unclean. Yea  this  will  make  fuch  n?utinies,&  infurrc&ions 
 in  thofc  Kingdoms,  that  there  will  be  no  Conscience  of  peace 
 madc(aa  no  peace  of  conscience,)  facceflions  in  them,and  all  in- 
 heritances may  be  hereby  queftioned  and  overthrown,  by  this 
 your  Divinity ,although  it  be  not  good  Humanity  :Yca,&  thole 
 worthy  Primitive  Christians  converted  by  the  Apoftles,  who 
 were  born  in  Paganifm,  of  both  Infidel  Parents,  muft  lie  under 
 your  cenfure  and  ienfe  of  baftardy,  until  you  release  them; 
 and  the  very  father  of  the  faithful,  Abraham  himfelf,  cannot 
 cfcape  you,  but  by  your  exposition  muft  be  a  baths  d  too,  as 
 whofc  Parents  were  Idolaters  both,  and  fcrvers  of  other  gods, 
 than  the  true  one,  Jof.  24.  2. 
 v.  1  pray  you,  Sir,  you  that  pretend  fo  much  to  the  language  of 
 
 the  Spirit  (as  if  it  were  your  Mot  her- Tongue,  the  cloven 
 Tongue  of  the  Spirit,)  aialfoto  expofition  according  to  the 
 minde  of  the  Spirit,  asyoufaidof  yonr  fclf,  even  now,  fas  if 
 you  were  the  Spirits  Secretary  or  Clerk  of  its  Clofct)  ihew  me 
 fuch  a  language  of  the  Spirit,fuch  a  minde  of  the  Spirit,  in  any 
 one  Text  throughout  the  whole  Bible  (for  this  in  hand,  fails  of 
 it,)  where  a  child,  or  children  of  two  unbelieving  or  Infidel 
 Parents,  lawfully  married  together,  arc  called,  or  but  intima- 
 ted 
 
Federal hplidefc,  not  leg! Urn ate here  meavU  173 
 
 t:d  b  iftar ds  i  and  will  you  hav^  ihe  face  and  impudency,  with- 
 out any  exemplary  Text  or  parallel  Scripture,  or  miraculous 
 gifto  Prophetic  (it  would  be  miraculous  indeed,  if  you  were 
 fo  gifted,  but  ind*cd  miraculous  gifts  are  ceafed,  and  they  were 
 for  confirmation  of  Truth?,  not  for  confufionof  them,  as  are 
 your  prophefying*)  to  affirm  fuch  children  baftardi,  as  you 
 cannot  avoyd  it,  whilcft  you  interpret,  the  children  (in  St. 
 Paul)  whereof  but  one  of  the  Parents  in  lawful  wedlock  is  an 
 Infidel  or  unbeliever,  arc  therefore  called  holy,  becaufe  they 
 are  legitimates,  or  lawfully  born^  and  not  baftards  i  and  when 
 you  have  done  it,  or  before  you  do  it,  to  call.it  the  genuine  fenfe% 
 and  meaning  •/  the  text,  and  to  father  it,  (as  it  were)  upon  the. 
 3pintt  to  be  an  cxpofition  according  to  the  minde  thereof; 
 And  fo  now  hating  gone  thus  far,  againft  your  interpretation 
 of  baftardlyunclcanneff, andLgitimal  holinefs;  I  fhall  now 
 com:  back  to  mine,  (which  is  alfo  the  Expofition  generally  of 
 all  Orthodox  Bapcift  Proteftants,  and  I  may  addc  raorc  truly, 
 an  Expofition  according  to  the  minde  of  the  Spirit,  and  the  ve- 
 ry genuine  fenfe  of  the  Text.  • 
 
 For  I  fuppofc  you  will  not  deny,  but  the  minde  of  the  Spirit 
 wu  in  Paul;  Now  Paulvratot  this  minde,  you  muftconfeflc 
 it,  That  children  of,  though  but  one  Chriftian  Parent,  were 
 holy,  in  the  Scripture  phrafe,  in  the  Spirits  language,  in  the 
 Churchs  relation :  and  if  they  be  judged  and  reputed  fucb  e- 
 ft.-cmed,  and  fpoken  of  at  fucb  by  Pauls  I  mall  not  hereafter 
 much  minde  or  regard,  what  they  aJc  in  your  or  others  mindcg 
 and  meanings,  expolit ions  and  interpretations.  For  if  the  A- 
 poftle  rcputcth  them  fo,  then  God  reputcth  them  fo :  in  fomc 
 things  thcApoftlc  faid,  I,  but  not  the  Lord,  1  Cor.  7. 1  o.  in 
 other,  not  I,  but  the  Lord,  1 2  ver.  but  in  this,  I,  and  the  Lord, 
 for  not  I,  ((kith  he)  /.  e.)  I,onely,  but  the  Lord  alfo,  ycrfc  1 4. 
 the  believing  wife  is  fancViiiedby  the  huiband,  &c.  clfcwcrc 
 your  children  unclean,  but  now  they  arc  holy  :  I  faid  before, 
 that  fuch  holincfs  is  here  meant  and  fpoken  of,  as  is  opposite  to 
 uncleanncfs,  at  appears  in  the  very  words9  placed  and  fee  in 
 opposition,  one  to  the  other,  (clfc  they  were  unclean ,  bat 
 now  they  are  holy  :)  but  to  what  uncleannefs  r  not  to  the  un- 
 cleanncfs of  baftardy,  as  you  will  have  it,  to  make  up  a  holi- 
 nefs  onelyof  legitimations  both  which  I  hive  rcfclkd;  but 
 
 Y.yy  3,  ...  the 
 
7jl  Federal holinejs^  not  legitimate  here  meant. 
 
 the  unclcannefs  of  infidelity,  or  a  ftace  out  of -Covenant-,  a  our 
 Divines  will  havcir,  to  make  up  the  holinefs  of  thefc  children, 
 a  holinefs  of  federation,  or  federal  holinefs. 
 
 For  fo  this  ftate  out  of  Covenant,  as  Infidelity  and  Paga- 
 nifmand  Idolatry,  it  very  often  ftiled  and  called  uncleannell, 
 as  I  touched  before,  and  fuch  Infidel  and  Idolatrous  Parents 
 or  people,  arc  even  named  Adulterers  and  Fornicators,  and  faid 
 to  go  a  Whoring  after  ftrangc  gods  or  Idols ,  and  Co  its  the 
 condition,  and  denomination  of  their  children  to  be  called  un- 
 clean, all  after  a  Spiritual  or  Ecclefiaftical  f  nfe. 
 
 But  you  cannot  fticw  me,  where  by  unclean  are  meant  bi- 
 (tardsj  though  baftardi  may  be  called  unclean ;  for  where  the 
 unclean  perfons  are  reckoned  up,  baft  arda  are  not  mentioned : 
 But  if  this  muft  go  for  an  Expoiicion  of  the  Text,  and  that  ac- 
 cording to  the  mindc  of  the  Spirit,  as  thus,  unclean,  (i.e.)  Ba- 
 ftards,  then  the  terms  or  words  mi  ft  go  or  run  truc>  both 
 waics,  backward  and  forward*  that  baftards  are  unclean,  and 
 the  unclean  are  baftards.     And  whereas  biftards  amongft  the 
 Jews  might  not,  by  their  Laws  bear  any  Office  in  Magiftracy 
 ordinarily  :  (for  Jephthah  was  extraordinarily  chofen,  by  God 
 and  the  people  for  his  valour)  nor  fie  in  the  Sanctuary,  nor  e  x» 
 ccutc  any  Prieftly  Officers  ovr  r  the  Congregation  of  the  Lord, 
 Vert.  13.7.  (like  as  by  theCivil  Laws,  they  could  not  enjoy 
 Inheritances,^  yet  they  were  Circumcifed,  and  might  eat  the 
 Paffcovcr,  and  had  free  acceflf.  to  the  Temple,  and  Tabcrna« 
 cle,  to  perform  worfhip  and  hear  the  Law,  and  were  federally 
 holy,  as  any  legitimates. 
 
 But  for  the  particular  of  infants  holinefs,  I  fay,  1.  in  gener- 
 al, Any  perfon,  or  family  f  for  fo  it  was  at  fii  ft,  in  Abraham) 
 or  Nation  (as  afterwards  it  was  with  the  Jews,  and  is  now  with 
 the  Gentiles)  that  are  in  Covenant  with  God,  and  enjoy  the 
 Ordinances  of  his  grace  and  mercy,  do  alfo,  by  vcrtuc  of  Gods 
 Promife,  1  will  be  thy  God,  and  the  God  of  thy  feed,  convey  to 
 their  ifluc  and  poftcrity,  a  ftate  and  piivilegc,  ( and  fo  rather, 
 it  is  the  joynr  Covenant  made  by  God  with  both  together,  the 
 Parent,  and  hisiffue  and  poftcrity,)  to  be  rerutcdof  a  holy, 
 and  clean  fociety  and  Cong  egatton  before  God,  from  the  o- 
 thcr  Pagan  and  Hcathenifh  world,  and  fo  the  child  or  children 
 born  of  fuch  Parents  in  Covenant,  to  be  truly  holy,  like  as  he 
 Parent,  becaufc  of  the  Covenant.  Not 
 
Federal  holinefsy  not  legitimate  here  meant. 175 
 
 Not  that  the  iuiar.ts  hivz  any  res!  perfonal  qualitative  holi- 
 ncfs in  th.m,  (which  is  and  rnuft  be  in  all  true  believers,  whi- 
 ther Parents  or  children,  to  make  them  zcccptablc  toG  d  a) 
 to  Juftification  and  Salvation)  whom  1  confefs,  though  tron 
 wi  hin  the  Church,  and  of  believing  Parents,  to  be  born  in  fin, 
 naturally,  and  be  unclean,  children  of  wrath  by  nature,  as 
 well  as  others,  the  children  of  Pagans,  without  the  Church. 
 But  I  fay,  they  have  a  federal  and  parental,  (fo  it  may  be  cal- 
 led by  a  favory  mouth)  and  relative  or  imputative  holincfs, 
 put  upon  them  by  the  Covenant  of  God,  and  brought  forth  or 
 executed  on  them,  by,  or  at  their  birth  ol  believing  Parents, 
 which  is  fufficicnt  and  enough  to  make  them  patTc  in  the  eyes 
 of  God,  and  in  the  face  of  the  vifible  Chnrch,  for  clean  and 
 holy  5  or  if  not,  their  profeffion  of  the  faith  of  Chrift  (for  you 
 will  not  deny  them  to  be  profcfTorsof  Chrift,  and  members  of 
 the  Church  in  part  and  inkinde,  at  leaftwife)  by  the  mouth 
 of  their  Sureties  prcfenting  them,  and  fpeakiog  for  them,  this 
 will  bear  them  out,  to  be  holy  likewife. 
 
 And  whit  if,  1  mould  tell  you  in  your  ear,  that  Chriflian 
 infants  in  Covenant  with  God,  are  holy  too,  by  an  inward  ho- 
 lincfs a! (a,  (arc  not  all  inward  fan&ifying  graces,  effects  of 
 Gods  Covenant,  and  who  knowcth  when  God,  as  where,  he 
 effidit  them  ?  )  you,  perhaps,  would  ftop  that  ear,  cry  out. 
 "  Then  grace,  which  onely  maketh  holy,  cometh  fuccellivcly 
 c<  and  is  derived  by  nature,  and  Parents  (hall  be  the  authors, 
 «'  and  conveighers  of  grace  and  holincfs  to  their  children.  No 
 fuch  matter,  Sir,  For  the  children  arc  primitively  holy  with 
 the  Parents  by  the  Covenants  as  co- partners  and  confederates 
 with  them  therein  ;  (I  will  be  thy  God  and  the  God  of  thy 
 feed)  not  derivatively  holy  from  the  Parents,  as  folely  or  firft 
 partners  and  prefederates  without  thefc  ;  Chriftian  Pa. 
 rents  and  children  are  both,  joynt  confederates,  I  fay,  and  do 
 both  draw  and  derive  together  their  holincfs,  as  other  privi- 
 leges, from  the  Covenant  and  Tenour  of  grace  therein,  and 
 not  fucccnwely  from  one  another,  children  from  Parents  deri. 
 vatively,  as  you  fondly  fanfic  to  your  fclf,  and  erronioufly 
 imagine*  The  which  truth  may  alfo  ferve  much,  to  clear  off 
 thofe  cloudy  difficulties,  fo  much  prefled  by  the  Anabaptijlical 
 puiy,  from  the  Jefuiuctl  fide,  about  infants  being  Bap  izrd, 
 
 tai&ifred 
 
!J5  Infants  can  give  no  external  fi  in  oj  holineji. 
 
 farcified  land  by  the  faith  of  their  Parentf,  as  ihcy  uic  10  blate 
 and  bhzc  abroad. 
 
 You,  like  enough  before  you  will  believe  any  holinefs  in 
 them,  would  have  then?  (hew  f  )tne  fuch  thing,  cither  in  words 
 before  they  can  (peak,  and  whilcft  thc>  arc  infants,  that  «s,  non- 
 fants \  or  indeed,  before  they  have  any  idoneity  of  initruinents 
 and  ability  to  aft.     ("Have  pai.e.tte  a  while,  and  you  may 
 hear  th^m  (peak  Lhc  word?,  and  tee  them  do  forne  aft«  of  holi- 
 nefs.) Wha* !  are  you  fo  f  niual,  ali  for  fenf ,  and  fo  altogether 
 lead  by  fenfe,  that  nothing,  but  a  fenian've  or  tcnfible  manifefta- 
 tion  or  holinefs  in  children  will  be  belitvcd  by  you  f  I  had 
 thought,  you  had  walked  by  fauh,  ad  not  by  fight  ;  you  Re- 
 lieve a holinefs,,  in  other  tilings,  in  Faith,  in  the  Word,  in  the 
 Sacrament?,  in  the  Churchor  God,  and  in  all  thing?,  which 
 the  holy  Scriptures,  the  oracles  of  holincf?,  have  pronounced 
 holy,  thouj^h  you  have  not  a  vitible  and  fenftblc  demonstration 
 of  holineis  in  them  (you  walk  by  faith  there  and  not  by  fi  hx) 
 and  why  cannot  you  believe  a  hrolinef?,  in  children  of  Chriftian 
 Parents  in  Covenant  with  God,  though  they  (hew  forth  no 
 fenfiblc  ifFc&s  offuch  holinefs,  feeing  alfo  the  fame  holy  Scrip- 
 ture, doth  call  them  holy,  and  not  unclean?  and  fo  fuppl)  ing 
 their  defect  of  fpcechand  a&ion,  giveth  you  what  you  ask, 
 even  a  fcnfible  manifestation  of  their  holinei?,  and  fpcaks  them 
 holy  unto  ycur  ears,  not  declares  themholy  to  your  eyes,  (fo 
 you  niay  now  walk  by  fight,and  hear  fay,not  by  faith  and  hope, 
 limping,  and  halting  therein,  for  except  you  (hall  fee  in  their 
 hand?,and  tongues,  the  prints  of  holinefs  in  work?,  and  words, 
 and  (perhaps)  thruft  your  fingers  into  their  fides,  to  feci  the 
 holinefs  of  their  hearts  too,  in  affeftions  and  thoughts,  you  will 
 not  believe. 
 
 What  and  if  our  Saviour  Chrift  mould  now,  as  once,  sake 
 one  of  our  little  children  in  Covenant  wiih  him,  snd  let  iebe- 
 fore  youj  and  fay,  whomever  humbletb  bimfelf  as  a  little  chili* 
 the  fame  is  greatejt  in  the  Kingdom  of  Heaven-,  for  of  fttch  is  the 
 Kingdom  oj  Heaven?  would  it  not  be  ftr.*ngc  for  you,  tot' II 
 him,  you  fee  nofu:hj(yet  you  hear  of  fuch)  humility,  lowls- 
 nefs,  mcaknef?,  mildocf?,  innocency,  in  children:  and  is  it 
 not  a  like,  to  tell  htm,  you  fee  no  fuch  holincfi  here,  when  you 
 hear  ot  ir,  from  the  mouth  of  Chi  ift,  his  and  (h>s  Apuftle  Paul 
 
 here 
 
Holinefs  of  Inf .derived from  Coven :holinefs\  not  Parental. 
 
 Iicre  faying,  they  are  holy ;  But  that  I  have  faid  h  before  and 
 already,  I  would  fay,  that  aven  children  (hew  themfelvcs  more 
 hu!nblc,lowly,tt»cck,miid,and  mnoccnt.ind  fo  more  boly9than 
 a  great  many  of  your  grown  ProfefT>rs,  and  grand  Pretenders 
 unto  holinefs  and  all  thofe  graces*  let  their  holineft  and  other 
 graces  reft  but  a  while,  as  feed  hidden  up  in  their  heart!,  or 
 wrapped  up  in  Gods  Covenant  with  them,  and  fee,  if  after- 
 wards they  do  not  (hew  it,  and  their  holinefs  break  not  forth 
 as  the  light  at  noon  day,  that  was  within  the  cloud,  or  as  the 
 feed  in  harveft,  that  was  within  the  clod  $  and  in  the  mean 
 time,  fhew  me  thy  faith  by  thy  worlds,  and  thy  holinefs,  by  thy 
 words  j  and  learn  to  fpeak  better  of  childrens  holinefs,  and  to 
 do  better  with  children  for  their  holinefs,  even  fo  well,  at  to  let 
 them  be  Baptized. 
 
 Bit  befides  this  in  hand,  there  are  two  eminent  Texts,  that 
 hold  out  infants  of  Christians,  their  holinefs  by  Covenant :  the 
 one  is,  Rom.  II.  16.  Ifthefirfl  fruit  be  h»ly,  the  lump  alfo  is  holy, 
 and  if  the  root  be  holy^  fo  are  the  branches.     I  know  the  ftream 
 ofour  Divine  Advocates  for  Infant-Baptifra   run  altogether, 
 and  out  of  this  Text,  upon  a  derivative  holinefs  from  the  Pa- 
 rents or  Anccftors,  to  their  children,  which  notwithftanding 
 they  call  and  make  a  federal  holinefs ;  1  am  not  willing,  in  my 
 old  and  infirm  daks,  toftrive  orfwim  againft  a  ftream,  onely 
 I  will  be  bold  to  venture,  and  wade  fofar,  as  to  hm  again, 
 and  mention  unto  thofc  skilful  ftccrfmen,  now  efpccially  that 
 the  waters  of  ftrifc  about  Infant- Baptifm  are  rifen  high,  what 
 great  difficulties,  and  intricate  Objections  arc  laid  upon  the  * 
 Point,  as  pleaded  and  held  to  be  derived  from  the  fall h  or  ho* 
 linefs  of  Parents  and  Anccftors,  the  which,  for  my  part,  I  have 
 not  found  fo  eafie  to  extricate  and  (hake  off;  though  1  have  faid 
 fomething  for  it,  and  enough  againft  my  Antipoe  lo  baptift 
 here.     I  do  therefore  refer  this  to  better  Con  (iteration,  whe- 
 ther our  PJea  for  Infant- Baptifm  would  not  be  ftron^er,  clecr- 
 «r,  and  more  confonant  to  the  Truth,  (not  true  I  any  way 
 do  implead  the  other,  as  weak,  dark,  or  diflbnant)  If  lr  be  made 
 dirc&ly  and  primitively  from  the  Covenant  it  iclf,  and  the 
 faith  (of  which  before  much  is  faid)  and  the  hulinefsof  chil- 
 dren themfelvcs  thereby. 
 I  fee  indeed,  our  worthy  Divinrs  do  interpret,  and  call  the 
 
 Zzz  derivative 
 
 *77 
 
178        Holinefs  of  inf. derived  'front  Coven.holinefsjiot  Parental, 
 
 derivative  hdinef*,  from  Pd»en.'8Co  their  child  cns  a  federal 
 holinefs  coo  ;  and  fo  we  all  agree  together  in  our  general  mean- 
 ings :  but  would  it  not  be  more  properly,  and  rightly  called,  a 
 federal  holinefs,  if  it  were  faid  to  be  derived  from  the  Cove- 
 nant of  God,  as  to  Parents,  fo  to  children,  to  both  joyntly  , 
 equally  and  indifferently  made?  And  mefhinks  the  Text  a- 
 bovc  cited  fpcaks  clear  for  it,  fomewhat  clearer  in  the  Origi- 
 nal than  in  the  Tranflation,  ai  to  the  former  part,  but  if  the 
 firft  fruit  (be)  holy,  And,  or  fo,  the  lump  is ;  if  the  root  (be) 
 holy,  And,  or  fo,the  branches  are.  And  thus  wcfhallnot 
 need  to  fly  to  Parental  holinefii,  asfometimes  we  are  driven  (or 
 faith,  of  which  before,)  for  the  upholding  of  holinefs  in  chil- 
 dren, feeing  we  may  have  federal  holinefs  for  them  j  the  which 
 I  know  nor,  but  that  it  may  be  called  a  pcrfonal  holinefs,  (Yure 
 it  is  not  an  abftraft  Metaphyseal,  Metaphorical,  or  an  aerial 
 imaginary  notion)  I  fay  a  pcrfonal  holinefs,  being  in  or  upon 
 the  perfons  of  children,  as  the  Covenant  it,  and  as  other  rela- 
 tive privileges,  and  the  imputative  rightcoufncfsofChriAare* 
 If  I  errc  in  any  thing  here,l  will  not  be  cither  Heretique  or  Scif. 
 matique,  for  I  am  ready  to  refract,  if  convinced,  not  willing 
 to  divide  from  the  differing :  Either  way,  it  will  be  frill  a  fe- 
 deral holinefs,  and  good  cither  way  againft  you,  Sir.  And 
 therefore  alfo,  fomeof  thofc  our  Divines  do  Expound  the  ho- 
 ly Root,  and  firft  fiuitj  in  St.  Paul,  to  be  the  Covenant,  (and  in 
 a  good  fenfe  and  founding  to  that  I  have  faid,  it  may  be  fo) 
 upon  which  Abraham  and  his  (ccd9  and  fo  along,  all  believing 
 Parents  and  their  children,  do  grow  together  as  holy  lumps 
 and  branches ;  and  it  is  by  vertue  of  fuch  Covenant,  that  Abra- 
 ham and  every  believing  Parent,  is  called  and  meant,  the  ho- 
 ly root  and  firft  fruits,  and  their  children  orpofterity,  the  ho- 
 ly branches  or  lump. 
 
 For  the  holy  Covenant  ftjyed  not-,  and  determined  in  A" 
 brahurri  and  his  feed,  Ifaac  and  Jacob,  (a*  fome  fay)  becaufc 
 the  Covenant  runs  in  their  names  onely,  the  God  of  Abraham, 
 the  God  o(  liaaC)  and  the  God  of  Jacob,  as  if  that  were  meant^ 
 when  God  Covenanted,  /  will  be  thy  God,  and  the  God  of  thy 
 fied\  God  often  rcntwed  this  his  Covenant  with  that  people,  e- 
 ven  afccjr  thofc  Patriarchs  were  deceased,  and  the  Covenant  en- 
 tered into  with  Abraham^  was  an  everlafting  Covenant,  and 
 
 com- 
 
Jl  '  ■■■  I— II  _-■ 
 
 Holintfs  of  Inf. derived  from  CovenMinefs^ot  Tarental,        1 7  9 
 
 comprehended  under  ic  all  Nitions,  as  the  Jews,  even  the  Gen* 
 tiles,  as  many  as  the  Lord  our  God  (hould  call  to  the  faith  of 
 Abraham,  had  a  (hare  therein -t  and  in  the  eternal  privileges 
 thereof,  both  Parents  and  thildren,  and  were  both  holy  there* 
 by  before  the  Lord,  as  in  others  and  the  Churches  account.  For 
 not  onely  the  Jcwifh  children  the  natural  branches  of  their  fa- 
 ther Abraham^M  he  be  the  holy  root,  as  he  is,buc  by  vertue  and 
 in  refpe<Tt  of  the  Covenant)  arc  holy  and  partakers  of  holincfr, 
 and  the  other  privileges  thereof  $  but  even  fo  Gentilifh  chil- 
 dren, the  natural  branches  of  their  converted  Parents  or  Parent, 
 being  alfo  a  holy  root,  as  its  faid,  the  root  of  Jefff,  Efa.  1 1 . 
 ftill  by  vertue  and  in  refpect  of  the  Covenant, arc  holy,  and  par- 
 takers of  holincfs  and  other  privileges  thereof:  But,(to  derive 
 the  Pedigree,  as  1  miy  fo  c  ill  it,  of  holincfs  of  children  to  its 
 firft  original  and  root,)  I  think,  I  may  fafely  fay,  that  all  Pa- 
 rents and  their  children,  both  Gentilifh  and  Jcwifh,  even  up  to 
 Abraham  and  his  feed  Ijaact  were  holy  branches,  and  partakers 
 ot  holineft,  and  other  privileges,  from  the  Covenant  it  felf, 
 as  the  fi  ft  original  and  root  of  their  holincfi. 
 
 Another  Text  there  is,  that  doth  eminently  hold  oat  the 
 holincfi  ofChriftiaa  infants  by  Covenant,  which  is  Gal.  2.2$. 
 We  who  are  Jem  by  nature^  and  not  flutters  of  the  Gentiles  :  (of 
 which  beemfc  I  have  had  a  former  occafion  to  fay  foncthing, 
 I  fhall  need  to  add;  but  a  litth,J  there  Jews  by  nature  or  birth, 
 are  put  in  oppofition  tofinncrsofthc  Gmtile*|  juft  as  he  e  the 
 holy  children,  arc  to  tht  unclean ;  Aidih.fe  two  Texts  fcem 
 lobe  parallel.  As  therefore  Jews  by  nature  or  born  Jews,  in 
 contradiftin&ion  to  finncrsof  the  Gentiles,  were  holy  federal- 
 ly, by  being  born  in  and  und^r  Covenant,  and  of  Parents  in 
 and  under  Covenant j  fo  Chriftians  by  natures  or  born  Chrifti- 
 ans,  in  contradiction  to  born  Heathens,  arc  holy  federally,  by 
 being  born  in  Covenant,  and  of  Parents  in  Govenant  j  our 
 children  ntuft  be  one  of  the  two,  holy  or  unc'can.Chriftians  by 
 nature,  or  birth,  orfinners  of  the  Gentiles  j  but  unclean  tlry 
 are  not,  or  finners  of  the  Gentiles  orP«gans,  therefore  they 
 are  born  Ghriftians  and  holy,  with  the  holincfs  external  of  the 
 Covenant,  and  alfo  the  holinefs  particular  of  the  Parents!  and 
 the  chofen  Nation  in  Covenant. 
 
 B.lidcs  that,thcy  are  dedicated  and  confccratcd  to  God,  and 
 
 Zzz   2  defigned 
 
-  ■     -       ■   ■■■  •     — — — - —  ■— 
 
 1 80        Holinejs  of  Inf .derived  from  Coven. bolinefsjtot  ParentdL 
 
 defigned  toholincis,  as  Candidates  thereof  (a*  foroc  of  the  Fa- 
 thers were  wont  to  call  the  infant*  of  Chrihisns,)  and  there- 
 fore a  :\:  holy,  as  the  Temple  isholy,  the  Sabbath  is  holy,  the 
 Pricih  were  holy. 
 
 Again*  Afofo  and  the  Prophets  every  where  call  the  Jews,  a 
 holy  Nation,  and  holy  people,  in  refpec\  and  by  vertue  of  the 
 Covenant  ;  and  fruli  not  the  children  of  that  Nation  and' 
 people,  being  alio  in  Covenant,  b:  holy  federally  too  ?  yea,  its 
 therefore  called,  a  hily  fed,  Ezra  p.  3.  in  Eze/^36.  38:  a  holy 
 flock^iitheffockjj  Jerttfalemt  and  (hall  not  the  little  Lambs,  a 
 great  pare  of  the  flock,  be  holy  too?  The  vifible  Catholiqua 
 Church  is  holy,  and  fo  are  particular  vifible  Churches,  and  all 
 the  member?  ot  the  fame  are  federally  holy,  ard  therefore  al- 
 fo little  children  arc  fo/  who  are  memberi  of  the  fame,  even  as 
 the  little  6nger  is  a  member  of  the  body,  and  partaker  of  the 
 bodily  external  cleannefs. 
 
 Laftly,  28  not  the  external  Covenant  it  fel'f  holy  ?  wby  thenv 
 fure,  all  who  are  taken  and  aflamed  into  it,  arc  Govcnantly 
 holy,  and  they  are,  Parents  and  their  children. 
 
 And  fo  now  laftly,  I  will  (hue  up  this  Point,  (as  I  nave  done, 
 often  before,  even  all  along  before,)  with  this  Syllogifm,  to 
 bring  you  ftill  into  more  love,  and  liking  of  our  Univcrfity  Arts 
 
 and  Sciences,  one  whereof  is,  Logical  fyllogifing ;  and  it  (hall 
 
 be  this. 
 All  perfons  in  the  Church,  holy,  and  fo  reputed  by  the  Apo» 
 
 ftlctobe,  by  their  feeing  in,  and  under  the  holy  Covenant  of 
 
 God,  or  by  being  children  of  a  believing  Parent  or  Parents  in 
 Covenant,  may  and  ought  to  have  the  holy  Initial  Seal  of  than 
 
 Covenant,  which  in  the  Gofpel  is,  Baptifm* . 
 
 But  all  infants  in  the  Church  of  believing  Parents,  arefuch 
 
 perfons,  holy,  and  fo  reputed  by  the  Apoftle,  to  be  by  their 
 
 bcirg  in  and  under  the  holy  Covenant,  or  by  being  children  of , 
 
 a  bcliev  leg  Parent  or  Parents  in  Covenant. 
 
 Therefore  all  infants  in  the  Church,  may  and  ought  to  have 
 
 the  holy  initial  Seal  of  the  Covenant,  which  in  the  Gofpel  is, 
 
 B^ptifm. 
 
 You  will  now,  Sir,  of  your  felf  (I  (hall  hot  need  to  urge  or 
 
 advife  you* )  being  experienced  and  pra&ifcd  often   before 
 
 therein,  now  the  eighth  time,  with  much  facility,  deny  the 
 
 saneldaon.  For , 
 
Of  interpreting  Scripture  by  the  learning  of  the  Spirit.         1 8 
 
 F  ;r  rfaf?  fi  ft  Proportion  you  cannot  deny,  it  being  ground- 
 ed o  it  of  that  Tests  A3. 10.  47.  where  Peter  faith,  Can  any 
 wan  forbid  water,  that  thofe  Should  not  be  Baptized,  who  have  re- 
 ceived the  holy  S 'fir it  1  aid,  a?  is  largely  explained  and  proved 
 before.^  as  alfo  upon  this  Rcafon  deducibJe  h:ncc  y  that 
 where  holinffs.is,  the  Spirit  is,  and  where  the  Spirit  i?y; 
 Chriftis,  and  where  Chrift  is,  the  Covenant  is,  andwherethc 
 Covenant  is,  the  Seal  initial,  namely,  Baptifm,  may  and  ought 
 to  br. 
 
 Forthefccond  Proportion,  you  cannot  deny  it,  being  the 
 expreff:  atTcrtion  of i  Paul  here  j  But  now  they  an  bolj9  namely  9 
 iheic  children. 
 
 And  whereas  I  have  put  in  my  whole  Difcourfc,  all  thefc  my 
 eight  or  nine  Arguments  into  the  form  of  a  Syllogjfm,  I  have 
 don:  it  the  better  to  inform  you,  (to  which  you  pretend  to  be 
 willing,  in  theciofcof  your  Letter.)  I  hope  you  will  taftc  it 
 now  at  laft  the  better,  though  favouring  much  of  our  Univer- 
 ilty  Arts,  and  Humane  learning,  asconfonant  and  agreeing, 
 fubfervient  and  conducing,',  o  the  Divine  wifedom^nd  of  good 
 ufe  for  the  underftanding,  and  Expounding  of  the  Scriptures 
 written  in  the  learned  Tongues  and  Languages,  and  oftenjrefer- 
 ring  to  Moral  and  Phylofophical  matters  5  of  which  I  have 
 fpokea  largely  before,  and  mould  not  have  mentioned  again, 
 but  that  you  have  another  fling  at  the  fame,  in  the  clofe  of  your 
 Letter,  faying,  that  it  appears,  that  the  weft  learned  by  Humane 
 learning,  want  the  learning  of  the  Spir.iuo  interperate  ( interpret) 
 Scripture. 
 
 It  is  true,  that  fome  of  the  learned  by  Humane  learning,  jnay 
 and  do  wane  the  learning  of  the  Spirit  to  interpret  Scripture  ; 
 but  do  not  more  of  the  ignorant,  by  their  Humane  ignorance 
 much  more  want  the.famc  I  yet  none  of  the  learned,  and  much 
 lefsofthc  moftlearncdj  do  by  humane  learning  (as  youmuft 
 mean,  though  you  point  not  your  word?3  with  any  Comae's 
 or  Colons,  for  want  of  Humane  learning)  by  Humane  lear* 
 ning,  I  fay,  want  the  learning  of  the  Spirit,  feeing  the  Spirit 
 of  God  hath  both  taught  it  at  iirit,  as  the  Author  of  it,  and 
 made  much  ule  of  it,  pracYiung  fomc  of  it  in  the  Scrip  ure, 
 and  as  Hagar  and  Sarah,  may  dwell  together  in  the  fame  houfej 
 ^umanc.learnmg,  38  you  call  itj  and  the  learning  of  the  Spirit, 
 
 1>zz  3 
 
1 82  Of  interpreting  Scripture  by  the  learning  of  the  Spirtt. 
 
 may  keep  together  in  the  fame  head-houlc,  fo  long  as  Hagar 
 is  an  obedient  handmaid  to  her  Miftris  Sarah,  and  Humane 
 learning  humbly  ftbmits,  and  is  £.Tvant,  or  fubfervicnt  unto  the 
 learning  of  the  Spirit,  and  the  Mifterics  of  it.     But  of  this  mat- 
 ter there  is  enough  written  before  5  and  how  it  fhould  nowai 
 thclaft  app  artoyo'i,  that  the  mod  learned  by  Humane  lear- 
 ning, do  want  thr  learning  of  the  Spirit,  to  interpret  Scripture, 
 (if  youme*n  it  of  thofe  who  interpret  the  Scriptures  for  In- 
 fant-B  tptifm,  againft  you)  it  is  marvelous  tome  j  for  I  will 
 inftance  but  in  this  one,  and  laft  interpretation  of  1  Cor,  7.  14. 
 But  now  they  are  holy  :  We  interpret  it,  holy  federally,  as  who 
 are  born  in  Covenant  with  God,  and  of  a  believing  Parent  or 
 Parents  in  Covenant  with  God,  and  fo  arc  not  unclean,  as  the 
 Gentiles  out  of  Ccvenant;  but  you  interpret  it)  holy  legiti* 
 mally,  at  who  are  lawfully  born  of  Parents  in  wedlock  accor- 
 ding to  theLaw,  and  fo  are  not  unclean,,  as  baftards  born  out 
 of  wedlock;  now  do  you  remember  your  wards,  four  times 
 repeated  in  one  of  your  pages,  1  will  repeat  them  once  more 
 for  you,  but  to  you,  Judge  you,  but  judge  you  righteous  judgt- 
 wentt  for  God  will :  judge  you,  I  fay,  whether  of  the  interpre- 
 tations favours  moft  of  Humane  learning,  or  the  learning  of 
 the  Spirit,  yours  or  ours  1  doth  it  not  clearly  appear  to  your 
 eye?,  that  your  interpretation  is  a  meer  Humane,  natural,  car- 
 nal, political  interpretation,  and  fuch  as  yon  can  bring  no 
 word  or  example  for,  from  the  learning  of  the  Spirit,thc  Scrip* 
 turc«,  where  holy  arc  called  or  meant,  legitimates;  andun« 
 clean,  baftards ;  and  therefore  it  is  a  meer  Humane  learning, 
 and  not  agreeable  to  the  learning  of  the  Spirit,  nay  rtpagnane 
 to  it,  for  by  the  learning  of  the  Spirit,  all  baftards  are  not  un- 
 clean, nor  all  legitimates,  holy. 
 
 But  our  interpretation  is  a  very  Divine,  gracious,  fpiritual, 
 Ecclefiaftical  interpretation,  and  fuch  as  I  have  brought  both 
 word  and  example  for,  from  the  Scriptures,  the  learning  of 
 the  Scriptures,  where  all  in  Covenant  with  God,  or  born  of 
 Chriftians,  or  one  Chriftian  Parcnr,  are  (tiled  holy,  and  all 
 childeren  born  out  of  Covenant,  or  of  Parents  both  Heathens, 
 are  called  unclean  i  and  therefore  ours  is  the  very  learning  of 
 the  Spirit,  (to  take  your  words  now  cut  of  your  mouth,  and 
 put  them  into  ours,  as  juftly  I  may)  according  to  the  minde 
 
 of 
 
Of  interpreting  Scripture  by  the  learning   of  the  Spirit.  183 
 
 orth-Sjiik,  as  who  declared  u  no  us,  in  the  Scriptures,  and 
 we  from  if,  to  you,  that  all  Covenanters,  born  of  Covenanters 
 with  God,  are  holy,  and  all  out  of  Covenant,  and  born  of  fuch 
 as  arc  out  of  Covenant,  are  unclean. 
 
 And  fo  now  by  this  (as  indeed  by  all,  or  moft  of  the  Scrip- 
 ture?, thit  you  hive  made  ufc  of  throughout  your  whole  L:c.  . 
 ter,  which  rather  you  have  made  an  abufc  of  )  it  will  appear, 
 yea  doth,  that  your  felf  is  one  of  them,  the  moft  learned  by 
 Himane  learning,  (certainly.  Sir,  for  all  your  talk  againftit, 
 you  have  been  at  the  University,  and  gotten  up  fomc  Humane 
 learning,  and  are  a  great  Prattitioncr  therein,  as  appears  by 
 this,  and  your  other  interpretations)  yea,  I  take  you  to  be  a 
 man,  if  not  a  Matter  of  Arcs  and  Humane  learning,  more  than 
 of  the  learning  of  the  Spirit  (though  pretending  to  this  more) 
 a  better  Humanift  than  Divine,  or  rather  an  Alchymift,  who 
 can  extraft  out  of  the  Spirits  holy,  in  Scripture,  the  fpirit  and 
 flefh  to  a  chili  l?wfully  born,  and  out  of  fpirits  unclean,  the 
 quinttfTence  of  a  baftard. 
 
 Do  you  call  this,  the  learning  of  the  Spirit,  to  Interperate 
 Scriptures  with  all?  (for  fo  you  write,  and  (hew  your  felf  to  be 
 good  at  expounding,  as  you  are  at  fpcliing,  your  Orthography 
 and  Orthodoxy  being  both  alike,)  do  you  interpret  the  Scrip- 
 ture by  your  learning  of  the  Spirit  f  no  lure,  you  Interperate 
 (interpret)  Scripture  rather^  by  the  ignorance  and  illiteraturc 
 ofyourflcm;  Interperate,  (what's  that  ?)  is  it  not  Intemperate, 
 or  wterprate?  furc  ici6not,  to  interpret  Scripture  :  No  mar- 
 vel indeed  if  you  would  have  me,  to  confider  of  thefe  things  you 
 have  written,  with  an  unbiaffedfpirit9  and  a  jelf-denying  humble 
 fpirit  fuch  as  thofe  fpirits  are  that  art  guided  by  the  fpirit  of  the 
 Lord:  For  fu rely,  then  your  fpirit  hach  not  been  guided  by 
 the  Spirit  of  theLord,  as  which  ig,  orhathb:cn  in  your  Letter, 
 a  byafTcd  fpirit,  and  an  all  other,  befides  your  felf,  denying, 
 proui  fpirit;  and  therefore  without  any  juft  ground,  you  ar~ 
 rogiee  thofe  words  of  the  Apoftle,  to  your  own  prattife,  faying 
 as  he,  2  Cor.  2.  17.  We  are  not  as  many ,  which  corrupt,  ordeal 
 deceitfully  with  the  Word,  but  as  of  fenczrity  (fincerhy)  £wf  as  of 
 God,  in  the  fight  of God  fpea\we  in  Cbriji:  What  you  fpeak, 
 when  you  arc  teaching,  and  expounding,  or  praying,  Iknow 
 not  5  this  I  know,  by  the  experience  you  have  given  of  your 
 
 felf 
 
184         °f  interPretw&  Scripture  by  the  learning  of  the  Spirit* 
 
 felt  to  me,  that  in  your  writing  and  citing  Scripcures  in  your 
 Letter,  you  are  the  moft  corrupter,  and  the  nioft  deceiptful 
 dealer,  and  wrcftcr  alfo  of  Scripture,  that  ever  I  read;  I  do  not 
 know  many,  fcarcc  any,  that  go  beyond  you,  except  your  Ma- 
 tters and  Tutours,  you  know  whom  I  mean  ;  and  your  fince- 
 rity  is  as  falfc  fpoken,  as  written  of  you;  if  as  of  fincerity,  as 
 of  God,  in  the  light  of  God,  you  (hall  fpeak  iirChrift,  it  will 
 be  acceptable,  as  to  God,  fo  to  man  and  my  felf,  if  renouncing  the 
 hidden  things  of  difhonefy, not  walk^ngin  craftinefs,  not  handling 
 the  Wordo]  God  deceitfully  s  but  by  tnanijejiation  of  the  truth,  you 
 commend y  our  f elf  to  every  mans  confeience  inthe  fight  of  God,  as 
 yen  add  of  your  [elf e  ,2  Cor.  4.  2.  Co  nparing [primal  things  with 
 [piritual;  but  lb  you  did  not,  when  you  compared  the  holy 
 and  legitimates  together,  aBd  the  unclean  with  baftards  (to 
 go  no  farther  backward,)  And  Scripture  with  Scripture,  for 
 Scripture  is  the  beft  Interpreter  of  Scripture,  (neither  did  you  fe> 
 when  you  could  fiiidc  no  Scripture  to  compare  with  1  Cor.y. 
 14.  that  either  did  interpret  or  intimate,  baftards  to  be  un- 
 clean, and  much  lefs  fignifled  by  this  word  there,  or  legiti  mates 
 to  be  holy,  and  much  lefs  meant  by  this  word  there. 
 
 For  that  inthe  clofe  of  your  Letter,  which  concernethmy 
 ("elfin  particular,  utthatyon  fheuld  gladly  fee  better  fruits  from 
 tn-e,  If  I  knew  what  fruits  you  mean,  1  mould  foon  tell  you  whe- 
 ther or  no,  I  mould  ever  glad  you  fo  much  as  to  ftc  them  ;  but 
 if  they  relate  to  which  immediately  gocch  before  them,  the 
 wrefting  of  Scriptures  by  Humane  learning,  Imuft  tell  you, 
 that  the  roat  that  I  am  graffed  into,  and  which  bearcth  me, 
 (hall  ever  (\  hope)  bring  forth  better  fruits,  though  I  qucftion 
 your  gladncfs  in  feeing  them  ,  as  being  oppoutc  to  your  fruit* ; 
 who  throughout  your  whole  Letter  have  been  gathering,  yea, 
 pulling  and  enforcing,  thorncs  of  grapes,  and  thirties  of  fig.«, 
 divers  errorneous  Tenets  from  Texts  that  will  nor,  nor  can,bear 
 them,  the  which  I  am  fbrry  to  fee  from  you. 
 
 And  for  your  intr  eating  me  to  lay  a  fide-,  all  [el fe- ends  and  b)-re- 
 [pells,  yournuft  pardon  mc  herein,  for  I  took  up  the  defence 
 ofmyfclf,  and  my  Miniftery  and  Infant-BaptHm,  as  well  as 
 of  others,  making  both  my  end,  next  unto  Gods  glory,  and  the 
 truth  (without  ai:y  other  by  refpefis)  which  I  muft  not  upon 
 your  rcqueft  lay  alidc  :  but  for  that  which  followcth  ;  I  have 
 
 [erioufly 
 
Of  interpreting  Scripture  by  the  learning  of  "the  Spirit,  i  g  e 
 
 ferioufly  considered  the  things  and  words  of  God  fpohgtby  the  Spirit 
 efGodin  the. Scriptures,  which  were  all  written  for  our  learning 
 and  imitation,  yea  moreover  have  enfoimcd  you  in  particular, 
 how  far  forth  all  which  were  written  for  our  learning,  were 
 written  for  our  imitation,  fome  of  them,  and  fomc  of  them 
 not,  which  you  indiftinftly  and  confufedly  jumble  together  j 
 yea,,  and  according  to  your  farther  intreary,  I  have  turned  to 
 and  looked  into  all  thofe  Scriptures  you  have  but  quoted  and  named 
 and  not  written  out  for  want  of  time  as  you  [ay,  and  have  writ  out 
 all  the  iPords  of  mojt  of  them,  (as  who  never  want  time  to  fearch 
 out  the  Truih  of  the  Scriptures,  if  I  wantnot  health:) 
 
 You»felf  beft  know,  whether  it  was  for  want  of  time,  or 
 for  want  of  truth,  you  did  not  tranferib*  the  words,  as  making, 
 moft  an  end,  nothing  to  the  purpoft  or  Point,  for  which  you 
 iec  down  and  multiplied  Chapters  and  Vcrfes  by  their  figures 
 onely,  and  whether  this  was,  Not  walling  in  crajtinefs,  nor 
 handling  the  Word  of  Ged  deceiptfullyi  bttt  by  a  manifefiation  of 
 the  truth,  a  commending  y  our  f elf  to  every  want  Confcience,whether 
 this  was  of  finceriiy,  as  of  God,  as  in  the  fight  of  God  fpoken  or 
 written,  judge  you,  but  judge  righteous  judgement,  for  God  willy 
 who  trieth  the  heart,  &c. 
 
 For  that  in  the  clofe  ftill  of  your  Letter,  which  conccrneth 
 yourfclfj  it  is  your  deftre,  that  whereinyou  have  erred  I  would 
 inform  you  by  plain  Scripture,  It  is  done  to  your  hand,  bur,  I 
 fear  it  is  not  gone  to  your  heart,  whofc  heart  was  and  is,  (I 
 furmife)  refolvcd  before  hand,  as  your  hand  laid  upon  your 
 heart  to  that  purpofe,  of  not  acknowledging  any  error,  or  fub- 
 mitting  to  information ;  for  what  hope  or  likelihood  is  there 
 hereof,  when  as  prcftntly  you  adde,  leu  are  confident  heare 
 (here)  is  nothing  afertedC&ftzrted^nor  queared  but  will  nor*  ap- 
 pear e  a  truth  proved  by  Scriptures,  and  li\ewife  will  appeare  at  the 
 great  day  ?  Wherefore  then  do  you  intreat  me,  to  weigh  things 
 ferioufly,  and  if  you  have  erred  in  any  thing,  to  inform  you> 
 when  as  you  are  confident  here  is  nothing  aflertcd  or  quaercd, 
 but  will  now  appear  a  truth  ?  juft  as  the  man  in  the  Gofpel  pro-  x 
 
 fcfled  to  follow  our  Saviour  Chrift,  and  went  away  pretently 
 about  other  matters  of  no  fuch  confeqaence ;  you  likewifc  fay, 
 you  will  be  informed  by  rnc,  Wherein  you  have  erred,  and  in 
 the  next  wordi  you  arc  confident  of  noching  afferccd  or  q  xr-d 
 
 Aaaa*  by 
 
1 86  0/  interpreting  Scripture  by  the  learning  of  the  Spirit. 
 
 by  you  here,  but  the  very  Truth.  I  am  pcrfwaded  the  worfc 
 will  b:  much  alike,  the  informing  you,  to  the  laying  down  of 
 any  error  of  yours,  and  the  wafhingof  a  Lropard,  to  the  put- 
 ting off  any  of  itsfpors;  Bit  I  mould  gladly  fee  better  fru'ts 
 from  you,  than  futh  a  non  refolution  and  br^flTc-forehcad, 
 (which  for  the  rroft  part  is  in  r»ofi;  of  the  Revo'cers  from  our 
 Church  ani  the  Truth)  a?  not  to  be  conform  rd  and  converted, 
 when  informed,  confuted  ;  notwithftanding,  Though  1  have  la- 
 boured invaitt)  andfpent  my  ftrength  for  nought,  and  m  vainly et 
 purely  my  judgement  is  with  the  Lordt  and  my  rvork^with  my 
 Godylfa.  4  p.  4» 
 
 But,  Sir,  are  you  confident  that  there  v  nothing  rffertcd  or 
 qusercd,  but  will  appear  a  Truths  what  that  which  is  affined 
 by  you  may  appear,  let  paflTe*  bu  fare,  that  which  is  qnjered  by 
 you  here,  will  not  now  appear  a  Truth  ;  neither,  now,  nor  ne- 
 ver will  it  be  a  Truth,  no  not  at  the  great  day,  that  which  ig 
 qjae  cd  oncly  j  your  Quaeres  were  your  judgement,  as  you  af- 
 firmed before,  now  you  affirm,  they  are  a  Truth,  proved  by 
 Scriptures,  and  yet  but  propounded  in  Quaeres ;  and  what  will 
 they  be  at  the  laft  "i  your  Quaeres  will  appea^  (you  fay)  a  Truth 
 alfo,  at  the  laft  and  great  day  -,  you  will  be  deceived,  then,  as 
 now ;  for  your  Qnaer.  *$  are  not  Refoluriens,  Decrees,  Axioms, 
 but  Quaeres  j  it  doth  not  yet  appear  what  is  Truth  in  them,  to 
 your  (elf  or  any  others,  pit  them  out  of  Queftion,  intoPro- 
 pofitions,come  out  of  yourQu32res,into  your  Refolvcs,and  then 
 I  will  tell  you,  whether  now  in  the  later  little  daies  they  do, 
 or  in  that  laft  great  day,  they  will  appear  a  Truth  or  Truths. 
 
 In  particular,  (to  pafle  by  your  Qucftions  and  Qjercs,)  your 
 Sacrilegious  tlfurpation  to  Preach,  Baptize,  and  ri'ftributc  the 
 Sacramental  Bread  and  Wine,  your  injurious  Dwtenfion  of 
 Chriftian  Infants  from  Baptifm,  the  Seal  of  the  Covenant  God 
 made  with  them  alfo;  your  ridiculous  dopping  and  plunging 
 of  grown  pcrfons,  over  head  and  ears  backward  in  a  Pond,  who 
 were  before  Baptized  in  their  infancy  in  the  face  of  the  Congre- 
 gation j  yourScifmatical  feparaticn  from  yonr  Parochial  and 
 —  National  fellow  members,  profeffing  truth  and  holincfs;  your 
 Scurrilous  railing  upon  the  true  vifiblc  Church  of  England?  and 
 theMiniftcrs  thereof,  asBaaliti(h,D.v'rllifh,  and  Antichriftian, 
 profeffing  and  worftiiping  Chrift  Jefus,  and  God  in  fpiritand 
 
 truth, 
 
Heretkhj  confuted  here,  appeal  to  the  laft  great  day.  1 87 
 
 truth,  with  a  world  more?  of  fraudulent  mi  (interpreting,  and 
 mifapplyingg  of  fkcredwrir,  virulent  Calumniations  or  holy 
 Truth ,  violent  oppositions  of  lawful  order ,  uncharitable 
 imagination*,  and  contempts  of  higher  Powers,  and  all  pa- 
 Cons  who  arc  not  of  youi  S  .&  and  Set :  can  I  think,  or  any  man 
 elfe,  whofe  brain?  and  heads  have  not  been  intoxicated  by  a  fa- 
 perfluous  re-  baptizuion,  that  chefe  will  appear  a  Truth,  or 
 truths  at  that  grr at  and  laft  day ,  which  in  all  the  former 
 daies,  the  Word  of  God  hath  judged,  and  condemned  for  er- 
 rors and  untruth*  1  it  hath  been  the  fafhion  of  fome  Hcretiqucs 
 and  Scifmatiques,  when  they  have  been  confuted,and  confound- 
 ed with  the  evidence  and  light  of  Truth,  which  hath  been 
 flatbed  in  their  facets  hen  from  the  Word  and  Scriptures,  to 
 make  their  appeal?  to  the  greatsand  laft  c?ay  for  trial,and  tojefus 
 for  the  Judge  of  truth  or  untruth  :  but  we  have  it  already,  as 
 a  ruled  Cafe  from  himfelf,  in  the  12.  of  John  $2.  vtT*lkeword 
 that  I  havefpokent  the  fa  we  Jh  all  judge  hint  ( and  ycu,  and  all,)  at 
 the  lafi  diy:  and  the  Apoftlc  Paul  fpeaketh  of  the  fame  dayJFben 
 God  jbalt  judge  the  fecrets  of  me  v^ac  cording  to  his  Gofpel3Rom.2.l6. 
 
 Flap  not  me  off  therefore  with  this  put  off,  o't  your  Tenets 
 (if  you  have  done  with  Q^aerci,  as  its  high  time)  that  they  will 
 appear  Truths  at  that  great  and  laft  day  :  for  if  you  cannot 
 now  in  this  your  little  prefent  day,  make  them  to  appear 
 Truths,  according  to  Chrifts  word,  and  Pauls  Gofpel,  (better 
 than  you  or  other?  have  done  as  yet,  and  yet  I  think  you,  and 
 they  have  done  your  beft)  they  will  never  appear  Truths  in 
 the  great  and  laft  day,  but  the  Word  and  Gofpel  will  then,  at 
 now  they  do9  appear  againft  tb^m,  for  errors  and  untruths,  and 
 by  that  Word  and  Gofpel,  Chriftand  hi?  Apoftlcs,  and  all  the 
 Saint?  (hall  judge,  and  condemn  them  tor  fuch  ;  fo  that  you  and 
 they,  who  held  up  your  heads  in  thefc  waters  of  ftrifc,  and  con- 
 tention here  on  E»rth,with  the  puft  and  blown  bladder?  of  your 
 fclf  ccnceiptcd  fsnfie?,  will  be  fain  to  hang  thrm  down  in  ft  * 
 fb  imc,  and  confuilon  of  face,  Calling  upon  the  Hills  tifallnpon  eve 
 you,  and  to  the  Mountains  toctveryox,  front  the  face  of  hint  that 
 fueth  upon  the  Throne,  and  from  that  (rt:ne  and  luftre  of  Truth, 
 that  then  will  appear  at  that  great  and  laft  day, 
 
 I  will  therefore  give  you  the  good  counfelof  the  Apoftle; 
 Let  every  ntan(JQT  thecounfel  is  good  for  all  of  us)  tak$  heed 
 
 Aaaa  2 
 
L  8 8  Submijfion  and  Smje&ion  to  the  Word. 
 
 how  he  buildeth  upon  the  Foundation,  Jefus  Cbriji  ;  every  mans 
 work^jhall  be  made  mam  (e[l ;  for  the  day  jha.  I  declare  it.  (£fpc» 
 clally  the  great  andl&ftday,  youfpeakoff)  Becaufe  it  Jhall  be 
 revealed  by  fire,  and  the  fire  Jhall  try  every  mans  workjjfwhat  fort 
 it  is,  whether  Gold,  Silver,  precious  Stones  ,  or  whether  Wood*, 
 Hay,  Stubble ;  if  any  mans  vpork^  abide  which  he  hath  built  there- 
 upon, he  Jhall  receive  a  reward ;  if  any  mans  work.jhail  be  burnt, 
 he  jhall  fuffer  loffe,  1  Cor.  3.  io^and  12. 
 
 And  whereas  in  your  next  clofe,  you  bid  me  lye  down  before 
 it  and  {loop  to  it,  itisfpoken  like  an  imperious  School  Matter, 
 or  imperial  Matter  of  the  Field,  (which  as  yer,  you  aic  nei- 
 ther;) as  for  all  the  Truths  of  Chrilt,  fet  forth  in  his  Word  and 
 Gofpel,  I  do  here  ftoopto  them,  and  ly  flown  before  them, 
 proftrating,  and  cajiing  down  all  my  imaginations,  and  every 
 thing  ("of  my  Reafon)  that  exahetb  itfelf  againji  the  knowledge  of 
 Godi&bringing  into  captivity  every  thought  (or  affection  of  mine,) 
 to  the  obedience  of  Cbriji,  and  his  Truth  and  plcafurc,  laying 
 my  hand  upon  my  mouth,  and  putting  my  mouth  in  theduji,  and 
 laying  duft  upon  my  head,  ldo  here  bow  down  my  head,  in- 
 cline my  heart,  throw  down  all  within  me  and  without  me, 
 and  wholly,  and  totally  yield  my  felf  unto  Truths  of  the  Word 
 ofGod?  as  to  the  Victorious  and  Conquering,  the  powerful 
 and  Triumphant  Rod  and  Scepter  of  Chrift  :  Spcah^Lord  for 
 1  Sam.g..io.     thy  fervant  heareth  :  The  Lord,  he  is  the  God%  Ihe  Lord,  he  is  the 
 1  Kings  18.39.  God',  God  is  not  as  man  that  he  fbottldlye-,  a  Godof  Truth  and 
 Numb.  23. 18.  witkout  iniquity,  juji  andright  is' be}  yea  God  is  truth  itfelf: 
 Dcut.32.4.       anci  Chrift  isfheWay  and  the  Truth  :  and  the  Spirit  is  truth, 
 1  John  5  6.  And  thy  Law  is  truth,  and  all  thy  Commande- 
 ments  are    truth,  John  1^.6%  Pfalm  lip.  142,  and  151.  thy 
 Word  is  true  from  the  beginning:  Pfal.  up.  160.  and  fo  to  the 
 end  thy  Word  endureth,  Heaven  and  Earth  fl> all  pa ffe  away, 
 hut  one  jot  and  tittle  of  the  Word  jhall  not  paffe  away  till  all  be 
 fulfilled,  Matth.  5.  18.    But,  Sir,  to  lye  down  before,  or  ftoop 
 to  your  Qjxrcf,  and  Confiderations  and  Interpretations  fo 
 void  and  empty  of  the  Divine  Truth  of  God  and  his  Word,  fo 
 full  and  even  fwoln  with  the  Humane  fanfic  of  man  and  his  will, 
 though  you  mafterly  expect  it,  1  (hall  Scholarly  defeat  you  :  I 
 am  now  tooftrong  and  well  trafs'd,  andtruth'd,  tountrufle 
 or  untruth  to  fucha-dip-dop  pedant  (or  rather  Anti-pedant) 
 
 as 
 
Submjjjion  and  Subjcftion  to  the  Word.  I  89 
 
 as  you  arc,  fuch  a  one  as  you  are,  I  could  have  disciplined  chat 
 way  and  difcipled  any  other  way,  fifty  years  ago  :  and  I  have 
 too  much  oihdordecai  the  Benjamite  in  me,  and  of  his  zeal  to 
 the  Church  of  God,  than  to  bow  or  ftoop  to  fach  a  llaman^  a 
 man,  thcAgagite,  thefeparate  thatfpeaks  foill  and  vilely  of 
 the  people  of  God,  and  fecks  to  deftroy  it  and  them  utterly. 
 
 N-iy  rather  let  your  Dagon  fall  upon  his  face  to  the  earth 
 before  the  Ark  of  the  Lord,  and  your  Quaerulous  errors  iic 
 down  before  the  Truth ,  and  ftoop  to  it,  now  that  that  I  have 
 brought  it  unto  your  boufc,  and  fct  it  before  your  face  and 
 eyes :  and  if  you  would  but  rife  up  betimes  in  the  morning, 
 and  admit  in  of  the  light  of  Chrift,  that  trae  morning  Star,  you 
 might  fee  your  Dagon  fallen  down  before  the  Ark,  and  the 
 truth  (landing  up  over  your  errors :  I  doubt  not,  but  there 
 will  be  thofc  (for,  Sir,  if  you  will  be  ruled  by  your  friend,  ne- 
 ver meddle  more  with  any  controvcrfic  of  Divinity,  I  had  al- 
 moft  faid  Text  of  Scripture)  that  will  take  up  Dagon  again, 
 and  fet  him  in  his  place  again ;  but  I  may  foretell  them,it  will  be 
 labour  loft  $  for  when  they  rife  up  the  next  morning,  they  will 
 behold  Dagon  fallen  again  upon  his  face  to  the  ground,  before 
 the  Ark  of  the  Lord,  andinworfe  cafe  than  before,  with  his 
 head  and  both  the  palmes  of  hi«  hands  cutoff  upon  the  thref- 
 hold,  and  onely  the  ftump  of  Dagon  to  be  left  him. 
 
 "  But  why  mould  I  lie  down  before  and  ftoop  to  your  Quae* 
 *c  ret,  Confederations,  and  Interpretations,  and  the  Truth  of 
 CE  them  that  will  appear  at  that  great  day,  and  now  appeareth 
 *'  proved  by  Scripture«?For  that  now  lam  tnforn\cd( informed)  > 
 •'  and  fo  cannot  plead  ignorance  before  the  Lord  at  h  s  appear- 
 <c  ing,  when  he  will  reward  every  own  according  to  his  work.  I 
 am  now  informed  you  write,and  muft  mean,by  your  fclf  &your 
 Letter :  and  I  am  glad  to  finde  you  here  in  form ,  though  now 
 you  are  out  of  matter  5  for  when  you  had  matter  to  Q^ere  and 
 Propound,  then  (I  am  furc)  you  had  no  form  to  proceed  or 
 order  it  in :  I  was  then  fain  to  inform  you,  that  is,  to  put  your 
 matters  inform,  which  arcfb  deformed  ad  difordcred,  that 
 fol  might  inform  you  in  the  matters  which  were  material  and 
 of  moment :  for  if  otherwife  you  mean  of  the  matter,  I  pray 
 let  mc  know,  wherein  I  am  now  informed  by  you;  (not  by 
 your  Quaeres)  theft  rather  put  doubts  than  bring  any  matters  of 
 
 A,aaa.*a,  Infor* 
 
I  go  Submijfion  and  Subjection  to  the  Word. 
 
 Information*  from  you  or  tbemfclves  :  (nor  by  your  Confide* 
 rations  -,)  for  they  were  fo  inconfidcrable  in  themfelvcs,  and  fo 
 inconfidcrately  delivered  by  you,  that  I  never  confidcred  them 
 farther  than  to  refutation  of  them,  they  never  got  within  mct 
 and  took  any  place  in  me,  to  form  or  inform,  or  conform  oe 
 transform  into  or  unto  any  thing  in  them  :  (nor  by  your  inter- 
 pretations of  any  Texts  of  Scripture*)  for  you  never  had  the 
 fpirit,  you  have  fo  talked  of,  to  give  a  right  Interpretation  of 
 the  Text,  but  frill  as  you  broached  it  for  my  information,  it 
 fecmcih  the  Text  of  the  Spirit  informed  mc  to  the  contrary, 
 that  it  wai  not  the  meaning  of  the  Text,  nor  minde  of  the 
 Spirit. 
 
 I  acknowledge,  I  am  not  too  old  to  lcarn,nor  fo  much  a  Scho* 
 lar,  but  I  may  be  informed ;  but  I  think  I  am  too  old  a  Bird,  to 
 be  caught  with  loch  your  chaff,  and  too  long  a  Scholar  and  a 
 Minifter,  to  be  taught  by  fuch  your  ftufF >  What  is  the  chaff  to 
 the  wheat,  faith  the  Lord  by  Jeremiah  f  Jer.2$ . 28.    If,  Sir,  you 
 fpread  out  any  more  fkrapnets,  and  fend  cut  any  more  Letters 
 of  Information  to  me,  let  them  be  more  literate,  and  better 
 baited  with  wheat,  elfc  I  (hall  not  come  down  to  them,  as  who 
 care  not  for  pecking  amongft  fuch  light  and  ch  any  Quaeres  and 
 Confidcrations,  though  I  like  well  of  found,  folid,  and  whea- 
 ty  Reafons  and  Argumentation*.   Again,  what  are  the  refufe 
 fifh,  to  Soles  and  Salmons  >  now  that  you  have  toiled  all  this 
 night,  (for  I  fee  you  fiftied  in  the  dark  nightj  and  have  caught 
 nothing  of  worth  j  if  you  launch  out  into  the  deep  again  (of 
 *      controvcrfiesj  and  let  down  your  NL't  again  (of  another  Let- 
 ter) for  a-draught  fof  Objections  or  Anfwers)  I  pray  be  care- 
 full  to  enclofe  a  multitude  of  gocd  fim,  Salmons  and  Sole*  (of 
 folid  Objections  and  Reafons ,  falving  Anfwers  and  Diftinfti- 
 ons)  or  elft  I  (hall  not  be  beckoned  to,  to  come  in,  as  who  can- 
 not ("though  I  love  Fifli  well,  fuch  as  are  fcund  and  whole  as  a 
 fiih  (hould  be,  as  I  have  mentioned^)  feed  upon  poor  John*  and 
 frefh  Herrings,  Minna- Quaere?,  and  Sprat  Confederations,  and 
 fuch  other  refufe  fim  j  you  will  never  fatten  mc,  or  inform,  or 
 iramittcr  me,  with  fur h  ;  but  I  (hall  (till  be  lank,  lean,  and  ig« 
 norant,  and  may  plead  ignorance  before  the  Lord,  it  his  appea- 
 ring (for  any  thing  of  knowledge  I  have  found  in  you,^  and 
 when  he  will  reward  every  one  according  to  his'work*  you  arc  not 
 
 like 
 
Submijfion  sndsnbjettion  to  the  Word*  191 
 
 like  to  be  rewarded,  for  your  informing  me,  or  for  your  inter- 
 preting Scripture,  or  for  y our  den y ing  Baptifm  to  Infant^  or 
 for  your  dipping  again  the  baptized,  or  for  your  reviling  the 
 Church  of  Chrift,  and  hi?  Minifters,  or  for  prcfuming  to  preach 
 in  Pulpits,  without  Ordination  and  Authority  j  for  there  Jh all 
 be  no  reward  to  the  evil  man,  Prov.  24.20.  Therefore  take  heed  of 
 having  an  evil  eye,  or  evil  tongue ,  againft  little  Infanta  and 
 their  baptising,  or  againft  the  great  God,  and  his  Church  and 
 Minifters,  and  bringing  an  evil  report  or  interpretation  up- 
 on the  good  Word  of  God,  and  the  Scripture?,  deft  God  re-  * 
 ward  you  according  to  your  work,  and  your  evil  work  be  re- 
 warded with  an  evil  wages  of  punishment ;  for  David's  prayer 
 is  ftill  with  God,  PP/.94.2.  Lift  up  thy  felf9  thou  judge  of  the 
 earth,  render  a  reward  to  the  proud. 
 
 Bit  now  again,  Sir,  why  do  you  follow ,  And  if  you  can 
 anfwer  tkefe  j?Wra  and.Confider  attorn  by  plain  Scripture,  I  pray 
 do,  orelfe  hold  your  peace,  and  leave  your  unwarrantable  pra' 
 Gices  /  Did  you  not  tell  me  but  even  now,  that  I  was  informed 
 now  by  your  Quaeres  and  Confederations,  fo  that  I  could  not 
 plead  ignorance  1  and  what,  will  you  have  me  anfwer  them, 
 when  as  I  am  fully  informed  by  them,  and  have  gotten  full 
 knowledge  by  them  >  (hall  I  anfwer  againft  my  information, 
 and  difpute  againft  my  knowledge  of  your  truths  ?  you  even 
 here  contradict  your  felf,  and  your  own  fpirit  and  fpeecb  $  at 
 it  often  falls  out  to  them  that  have  fuch  fpeeches,  and  fuch  a 
 fpirit  of  contradiction  of  others. 
 
 But  if  I  can  anfwer  them,  and  that  by  Scripture  fitispoffi 
 ble,  it  feetm,  or  othcrwifc  why  do  you  pray  rac  to  do  it)  then 
 fare  you  have  not  rightly  informed ,  but  rather  misinformed 
 me,  and  mif- interpreted  the  Scriptures;  and  therefore  1  may 
 more  juftly  fct  upon  the  anfworing  them,  to  inform  you  better 
 in  the  knowledge  of  the  truth,  and  to  infirm  in  you  the  grounds 
 of  yourerrours;  which  I  have  done  by  plain  Scriptures,  and 
 by  Arguments  alfo  proved  by  direU  and  plain  Scriptures,  rightly 
 interpreted.  And  now  that  it  is  done,  I  will  command  my  felf 
 to  hold  my  p:acc,  and  enjoyn  my  felf  filcnce.  You  ( boldly 
 enough )  prayed  me  to  do  it,  or  elfe  hold  my  peace  %  and  I 
 (kindly  enough)  have  done  it,  and  do  hold  my  peace,I/*.&2.i. 
 It  was  for  Zions  fake,  that  I  held  not  my  peace,  and  for  Hicrufa- 
 
 lems 
 
II  *      "  -     -  -  t       ....-■,.  ■  ...  .ii   » a^ 
 
 X n  2  •  Snbmijfion  and  Sttbje&jon  to  the  Word. 
 
 lemS  fake,  that  1  did  not  reft,  until  the  rigkteoufiteft  thereof  went 
 
 forth  as  brightnefs,  or  rather  fome  little  glympfc  brighter  by  my 
 
 enlighming,  fomefmall  ftep  farther,  by  my  upholding,  orra* 
 
 thcrby  Gods  enlightening  of  it,  and  Gocto  upholding  of  it; 
 
 J  or  not  T,  but  the  grace  of  God  it  is,  by  which  1  ant  what  I  ant, 
 
 1         **    '  and  have  done  what  I  have  done;  to  the  God  of  which  Grace 
 
 I  do  here  give  up  the  Glory,  in  the  words  of  that  heavenly  Hoft, 
 
 praifingGod,  and  faying,  Glory  he  to  God  in  the  highefiy  and  on 
 
 earth  peace,  good  will  towards  men,  Luke  2. 14.    And  now  return 
 
 '  ttntothy  re{i>  O  my  foul,  for  the  Lord  hath  dealt  bountifully  with 
 
 thee,  8tt.  Pfal.116.17. 
 
 But  I  muft  not  thus  make  an  end  5  you,  Sir,  will  not  let  me 
 return  to  my  reft,  or  give  me  a  Writ  of  eafe,  until  I  have  confi* 
 dered  fome  certain  Texts  of  Scriptures,  which  you  have  writ- 
 ten out  to  the  full  of  the  words,  and  left  with  me,  for  the  con» 
 clufion  of  your  Letter.  There  is  no  reafon  the  Reader  ihould 
 be  deprived  of  them,  they  are  fo  excellent  for  the  purpofe,  and 
 fo  p  rtincnt  to  the  caufc ;  .they  come  like  after-drops,  when  a 
 ftorm  of  rain  is  over. 
 
 The  firft  is,  Job  6.2^25.  "teach  me,  and  I  will  hold  my  tongue^ 
 caufe  me  to  underftand  wherein  I  have  erred :  howforceable  (forci- 
 blej  are  right  words  ?  but  what  doth  your  ar granges  f  arguing) 
 (or  Arguments)  reprove  ?   do  ye  imagie  finugincj  to  leprove 
 words  ( Why  do  >  ou  leave  out  that  which  followcih  i  with 
 your  leave,  1  will  add  n,  at  belonging  to  the  former^)  and  the 
 fpeeches  of  one  that  isdefperate,which  are  as  winde.  This  is  kindly 
 fpoken  of  you  to  me,  as  c  f  Jib  to  Eliphaz  his  friend,  if  as  truly 
 meant ;  and  1  think  I  rmy  fay  in  juftificatiqn  of  the  truth  more 
 than  my  felf  (for  wifdom  is  jujified  of  her  children)  that  the 
 thing  is  really  done,  you  are  taught  the  truth  here,  and  caufed 
 to  underftand  wherein  you  have  erred,  and  may  ho!d>  if  wil- 
 ling to  learn ;  therefore  hold  your  peace,  as  a  friend  anfwercd, 
 and  therein  fatiified,  without  reply,  as  another  friend  only  que* 
 ftioned,  and  thereby  convinced,  was  fpeechlefs,  without  anfwer, 
 Luhi  22.  1 2.   But  I  fufpeft  you  have  not  told  me  all  your  heart, 
 and  do  but  mock,  as  "Delilah  told  San  f [on.  I  fear  I  mall  never 
 teach  you,  who  have  learned  as  much  as  you  dtfire  to  know; 
 I  nay  (perhaps)  caufe  fome  other,  an  indifferent  Reader  or 
 fo,  to  underftand  wherein  you  have  erred;  but  your  felf,  the 
 
 principal 
 
Subf&rjfijn  and  Subjcftion  to  the  Word.  \  q  a 
 
 principal  party,  I  (hall  not,  Iforcfce,  according  to  i bat  Tcxc, 
 Proa. 27.2*  the  words  whereof,  tor  wane  of  time,  1  have  not 
 wrictcn  o  t.  Nor  will  you  hold  your  pace,  for  all  your  frying 
 fo,  you  muA  or  may,  as  to  any  nuten.J  or  fubftaiuial  replica- 
 tion, you  can  make  againfl  the  truth  herein  affcrtcd  and  proved; 
 but  you  neither  wll,  nor  can  hold  your  peace,  as  to  trivilou* 
 mu'tip'ication  of  w  >rds,  impminenr  citations,  and  mif.in- 
 tcrprcta  ims  *n.l  mil- applications  of  Tcxs,  flandcrous  calum* 
 niationsof  Mincer?,  and  f he  A.-ifwerer  efpteially,  no  more 
 than  the  dog  i<i  th^  dark  night,  can  or  will  leave  barking  and 
 bawling  at  the  bright  Mcoo. 
 
 But  h  w  feeble  and  impotent  are  crooked  and  impertinent 
 words,  appeais  by  Job,  faying,  How  fore  ble  arc  tight  wordi? 
 the  other  words  ,  Waat  doth  y  ;ur  ar^uingi  or  arguments  re- 
 prove, as  unfitting  and  unfiraU/nablc  foryoutourc  unto  me> 
 before  you  had  heard  or  rc*d  any  wet  J  or  fy  liable  of  any  argu« 
 ing  or  argument  from  me ;  Yoa  might  rather  have  left  them  cue 
 for  me  to  have  faid  them  to  you  >  a&  now  1  iruli,  afer  that  I 
 have  read  over  and  heard  your  arpuingi  and  arguments,  or  ra- 
 ther Quaeres »  C^nliderations,  Interpretations,  without  a  -y 
 arguing?  or  arguments  in  them ;  What  do  they  reprove  : I  ide  d 
 they  reprove  Something,  everything,  thofir  things  that  defcive 
 no  reproof  but  they  prove  nothing,  no  not  thole  things  that 
 moft  needed  proof,  and  which  you  undertook  to  prove  (which 
 indeed  moved  and  occaiioned  me  to  bj  thus  large  in  fctting 
 down  the  things  in  conrrovcrfle  betwixt  uf»  by  profing,  and 
 difproving,  ana  reproving  fometimes,  left  all  the  timefhoald 
 be  as  loft  and  mif-  fpent  betwixt  us,  and  no  body,  nor  our  (elves 
 the  better  by  this  difcoarfe.) 
 
 The  laft  words  are  right  words  for  us  both,  and  very  forci- 
 ble to  inform  me,  and  reform  my  imagination,  which  hath 
 been ,  so  reprove  words  and  fpeeches  of  one  that  is  defp:rate  » 
 (you  were  very  loth  to  write  out  thefe  words,  and  good  eaule 
 why)  which  are  as  wind ;  Co  are  both  the  words  and  fpceches 
 of  one  that  is  defperate,  and  foare  the  rcproo's  of  fuch  words 
 and  fpeeches  of  one  that  is  defperate ;  you,  out  of  hope  of  lear « 
 ning ,  I,  our  of  hope  of  teaching i  according  to  that  Tcxr, 
 Jer.  17.  9.  U  Jer  em.  ij.23.  Jht  words  nhe>  eof  I  nave  n:t  witteu 
 out  jor  want  of  time* 
 
 Bbb*  The 
 
icJZ"  Submijjion  and Snbje&ion  to  the  Word. 
 
 The  other  Texts  that  ycu  have  heaped  up  together,  and  at 
 large  tranferibed,  arc  noihingbuc  very  Q^akerifms  in  the  end 
 of  your  Letter,  to  which  Anabaptifrcs  will  come  in  the  end  \ 
 you  have  here  begun,  though  you  are  not  the  tirft.  For  as  it  is 
 the  fa(hion  of  Quakers,  to  g  t  up  into  their  memories  and 
 mouths,  all  the  Texts  of  old  and  new  Teftamcnr,  where  any 
 falfc  andvic;Ous  Prophets  are  fpoken  of,  and  againft,  or  any 
 covetous  andfuperftitious  Pharifcc  is  taxed  and  reproved,  and 
 to  fl j p  them  in  the  face  of  every  Minifter  they  meet  withal), 
 though  never  fo  impertinently  and  inconiiderately ;  infomuch 
 that  one  of  them  very  lately  being  at  Churcb,  after  the  Minifter 
 had  ended  his  Sermon,  as  who  preacheth  conftantly  every  Sun- 
 day twice  5  Yea,  faid  he,  this  is  jult  as  the  Prophet  faun,  J  fa. 
 s6.  io.  7hey  are  all  dumb  dogs,  that  cannot  bark,,  Jleeping,  lying 
 dowi^  &c.  And  juft  even  fo  do  you,  Sir,  firft  you  tell  me  of 
 ;frf;;/.5.4.  and  have  now  time  enough  to  write  out  the  words 
 at  length,  and  not  in  figures.  Surely  thefe  are  poor,  tkey  are  fool- 
 ilb,  for  they  hpow  not  the  way  of  the  Lord,  nor  the  judgement  of there 
 (their")  God.  The  which  is  fpoken  of  the  ignorant  and  pcrverfc 
 people  aanongft  the  Jews,  the  Prophet  complains  of,  like  as  wc 
 Minifters  may  of  many  fuch  amongft  us,  your  felf  not  excep- 
 ted ;  and  I  commend  you  for  your  fit  and  pertinent,  and  even 
 Quaker-like  application  of  it,  to  us  the  Minifters  of  England, 
 whom  you  know  to  know  the  way  of  the  Lord,  &c.  and  there- 
 fore apply  it  againft  your  own  fcience  and  confcicncc,  to 
 Minifters »  which  is  fpoken  ontly  to  the  People  by  the  Prc« 
 phct. 
 
 The  next  is,  Micah  3.5,1 1,1 2.  Neither  here  is  there  to  you  any 
 want  of  time,  to  write  out  all  the  words  :  Thus  faith  the  Lord, 
 concerning  the  prophets  that  make  my  people  to  erre,  that  byte  (bite) 
 with  their  teeth,  and  cry,  Peace ;  and  he  that  putteth  not  into  there 
 ( their)  mouthy  they  even  prepare  war  againji  them,  the  Heads 
 thereof  judge  for  reward,  and  the  Frieji  thereof  teach  for  hyrt 
 (hire)  and  the  Prophets  thertof  devine  fdivincj  for  money  ,  jet 
 will  they  lean  upon  the  Lord,  and  fay,  Is  not  the  Lordamongfl  us  ? 
 none  evil  can  come  unto  us.  Therefore  fha  11  Zy  on  (Zion)  for  yomr 
 fakgs  bi  plowed  as  a  field,  &c. 
 
 What  if  there  were  in  the  State  of  Ifrael  both  Civil  and  Ec> 
 clcfiaftical,  fuch  corruptions  as  arc  mentioned  in  thofe  Texts, 
 
Snbmijfion  and  Subjection  to  the  Word.  j  n  5 
 
 at  that  time,  what  rcafbn  or  Religion,  prudence  or  confidence, 
 is  there  in  this,  to  make  ufe,  and  your  application  of  them  to 
 our  Scate,  both  of  Magiftracy  orMiniftry,  until  you  had  clea- 
 red the  Do&rine  and  proof  of  the  fame  (ins  to  reign  amongft 
 both  ?  What  Prophet  do  you  know  makes  the  Peeplc  to  crre^ 
 bice  with  the  teeth,  and  cry  peace,  to  teach  for  hire,  and  if 
 their  mouths  be  not  filled,  to  prepare  for  war  ?  do  you  not  re- 
 member who  it  was  that  faid,  And  how  likg  unto  him  you  are- 
 kereiriy  doth  Job  ferve  God  for  nought  ?  and  who  faid,  1e  are 
 of  your  father  the  devil  ?  he  is-the  accufer  of  the  Brethren,  and 
 a  falfc  accufer ;  we  Minifters  teach  not  for  hire,  and  yet  we  la- 
 bourers are  worthy  of  our  hire ;  and  if  it  be  detained,  and  ta- 
 ken out  of  our  mouths,  the  Law  is  open,  they  may  implead  one 
 another,  fas  I  have  largely  (hewed  before J  we  may  file  into  the 
 arms  of  the  Law,  which  is  no  Law  of  Arms,  or  War.  Bat 
 farther,  the  word  of  Micah  was  that  which  he  faid  concerning 
 Samaria  and  Hierufalemy  and  (for  any  thing  app  ears  J  the  Word 
 in  the  Text  might  b:  concerning  Samariat  and  not  Hierufalemt 
 and  then  it  concerns  you  more  than  us,  you  more  and  your  Pro- 
 phets, for  Samaria  wat  the  head  City  of  the  feparate  Jeroboam 
 and  his  compzny,  the  tcnTrib:s  who  divided  from  the  H  >ufe 
 of  Vavidt  and  departed  away  from  Hierufalem  and  the  Temple, 
 and  fct  up  their  Calves  in  fome  private  ftalls  and  houfes;  and 
 fo  ever  after  continued  fcparates,  fo  that  the  Samaritans  had 
 no  dealing  with  the  Jews  ordinarily  ,  when  Chrift  came  and 
 lived  with  them,  but  kept  aloof  and  apart  from  the  publick  Ser- 
 vices of  the  Temple,  1  Kings  12.  &.John^. 
 
 The  third  is,  Z/tf.3.12,  &  15.  0  my  people,  they  which  lead 
 the  (thee )  caufe  the  (theej  to  erre^  and  defroy  (deAroy )  the  way 
 of  thy  paths.  What  me  an  you  to  beat  my  people  to  pieces  (pieces) 
 and  grind  the  face  of  the  poory  faith  the  Lord  ?  Neither  here 
 wanted  you  any  time  to  write  out  all  the  words.  Bcfidcs,  here's 
 excellent  good  order  in  your  proceedings,  from  Efay  to  Mi- 
 cahy  from  Micah  to  Efay,  by  a  new  retrograde  method,  or  ra- 
 ther your  old  crab-order,  backward  and  forward,  forward  and 
 backward.  Bjt  theft  words  arc  wholly  and  foleJy  dircft;d  by 
 the  Prophet,  to  the  fecular  Powers  and  Civil  Pvulers  of  the 
 People  of  Ifrael;  the  which  if  you  by  your  bold  andprop'ic- 
 tical  fpirit,  (hall,  a?  you  do  here,  (or  elf:  you  are  quite  out  of 
 
 B  b  b  *  2  youf 
 
igo  &ut?/ff/Jjion  aj* ci ^ HujcUion  to  the  Word. 
 
 your  Tcxcs)  revile  the  Temporal  Rulers  ot  our  Naiion,  with 
 beating  Gods  people  to  pieces,  and  grinding  the  face  of  the  poor ^  I 
 mu(t  refer  you  over  to  their  Temporal  Authority  and  Jutticc,  to 
 chafHfc  your  inlolcncy  and  rebellion,  according  to  tbofe  Texts, 
 Hxad.22.%%  Row  134  the  which  for  wan:  of  time,  I  have  not 
 wri.  eu   tn  aii  the  words. 
 
 Tnc  ncx?  it,  Jer.^. 30  Sc  31.  A  wmderjull and  'horrible  {jfhirm) 
 is  commute i  in  the  &nd}  the  prophets  prop' ele  j nicely  (\A\\jj 
 and  ike  prieji  ^piieit  )  bare  (b:ar)  ride  by  ibere  fchcirj  means, 
 an  I  my  people  love  to  have  it  Joy  and  what  will  ye  do  in  the  end 
 tbtre;j  t  F4.il/  wiitten,  and  ra'ifly  applied  is  all  this  Tixt.  la 
 whar,  and  which  of  our  Prophets,  (tor  Co  and  f  ch  you  make 
 us,  and  muft  grant  u',  or  all  your  Applications  ot  the  Prophet* 
 ro  us,  out  oi  prophets,  is  vain,  impertinent,  and  inconliltcnt^) 
 I  'ay,  which  ot  our  Prophets,  and  wherein  do  they  prophclie 
 talil,  ?  we  neither  foretell  or  reveal  hidden  particular  thing*  to 
 come;  iomeofyour  Prophets  do,  asChrilts  coming  to  reign 
 temporally  and  glorioufly  upon  earth  for  a  thoufand  years,  to- 
 gether with  the  very  year  of  the  beginning  of  his  Reign  ;  and 
 have  herein  propheficd  fa'fly,for  the  year  is  palled  oi  lace  where- 
 in Tome  of  them  faid  it  mould  begin. 
 
 Or  if  you  mean  by  prophecying,  expounding  and  interpret- 
 ing of  Scripture,  I  will  go  no  farther  than  your  (elf,  for  a  falfe 
 prophet,  at  the  nexe  door,  (becaufc  I  am  weary  with  travelling 
 thus  far,)  than  whom,  if  there  be  a  more  falfc  Expounder  and 
 Intciprcter  of  Scripture,  as  I  have  abundantly  declared  through- 
 out this  whole  Tra&ate,  I  will  forfeit  all  my  Commentaries* 
 upon  the  Bible,  into  his  hands,  if  he  will  rcade  them,  and 
 take  them  fo  into  his  head,  thereby ,by  fuch  help,  to  make  him- 
 felf  a  true  Expounder  and  Interpreter  of  the  Scriptures  after- 
 wards, As  for  ourPriefts  bearing  ru!e9  by  their  means  ;  your 
 own  eyci,  looking  about  you,  may  ferve  to  give  your  tongue  £1 
 will  ngt  fay,  the  lie  J  an  anfwer  to  the  contrary.  And  for  our 
 Peoples  love  to  have  it  fo  j  1  thought  you  had  been  better  ac- 
 qiainted  with  the  People  thin  fo,  or  to  fay  fo  of  them,  for  the 
 People  love  to  have  it  oth  rwifc  than  fo,  that  Priclis  mould 
 bear  rule  by  any  means.  And  if  you  love  the  People  no  better 
 thanfr,  to  fay  they  love  to  have  it  fo,  they  may  f  likely)  begin 
 <iot  to  love  you  fo  as  they  have  done,  to  make  you  a  Father  or 
 
 Son 
 
Teack:trg  far>J>ofitrrws  the  CoxmAnclzments  of  men .  797 
 
 Son  of  the  People,  and  VoxPopuU,  (I  think  you  undei  Hand 
 that  word)  a  Preacher  of  the  Peoples  making,  and  a  voice  of 
 a  Crier  in  the  Wdderncfa,  ag«nfi  John  the  Buptili,  though  your 
 nmc-fakc,  and  their  Children*  Biptifm.  And  tor  the-Ulc 
 Glaufc,  Ani  what  wdlye  doin  the  end  ?  Here1*  a  Qjxcc  indeed* 
 I  wh ->  have  aiUvcred  Co  miny  of  your  Quaeres  ocfore,  will 
 not  ftmi  out  tor  th  8  oae  at  I  aft  5  b.it  w.i!  cell  you  wUit 
 1  will  do  in  th:  cod  ("let  others  tell  you  whac  they  will  do  in 
 thr  end  } 
 
 I  vvi'.l  sow  in  the  end,  pray  to  God,  (And  I  do  Co  J  tha-  hs 
 would  give  u  no  you  a  be  cer  undo -(landing  ot  his  Wurd  into 
 your  head,  aniagr-acer  love  >f  his  Minitters  into  your  hear. 
 For  (/o  end  with  chuy  >u  began  '.he  Tcxc  with)  *  wondtrfull 
 and  horr  b'echingisco  n-nictcd  in  the  Lmdj  and  by  you,   fur 
 one  anJ  a  chi;f  one,  Tone  prophets  ("but  they  arc  oncly  fo 
 exiled  by  fo  ne)  expound  the  Word  ol  God  fa  lily,  and  reviic 
 th;M  n^f«o*  God  fallly,  and  the  Pricfts  and  Jefuices  bear 
 rule  Dy  their  mcanr,  and  fom:  p*opIe  love  to  have  it  fo  ;  and 
 whac  will  you  do  to  the  end  I  1  hop:  you  will  hive  done  in  the 
 en J»  and  hold  y  Mr  peace  at  lal,  as  you  promifed  even  now  by 
 your  Surety  J '/>,  in  your  fir  ft  Text  ;  which  you  have  caufe  to 
 d->>  l"ft  Job  mh\dtyo J  ol  it,  and  fay,  as  he  doth.  Job  18.  a> 
 H  w  hug  will  h  be  ere  you  mjkg  an  end  of  word,  ?  (  words  in- 
 deed, and  little  elfe  be/id  :*. )    1  hope  you  will  do  fo  anon,  foe 
 1  p  rceive  the  nexr  Tcxc  is  your  iaft  you  end  with. 
 
 Mitih.23  4.  Foor  vf>r)  they  bind  heavie  burdens^  and  grievous 
 to  be  bourne  (born)  and  lay  them  on  mens  fboulders,  but  they  tbem- 
 fehjts  will  not  move  them  with  one  of  there  (their) fingers ;  in  vain 
 do  they  worlhip  met  teaching  for  doctrines  the  commandemenis  of 
 men,  Match.  1 5.  10.  And  if  ye  love  we,  kgep  my  commandementSy 
 J  inn  1 4  I  5  r~.r  Co  I  have  put  youc  three  hit  Texts  together 
 into  one,  as  being  all  oiuch  as  one,  that  fo  I  might  bring  your 
 word*  the  fooncr  to  an  end.  Neither  hore  wanted  you  time  to 
 write  out  all  the  words,  even  ot  three  Tuxti  together:  yet  I  fee 
 you  are  as  far  off  from  an  end,  as  when  you  began  j  for  you 
 here  fall  back  again  upon  your  old  matter  you  began  withal,, 
 to  q  ;*rc  me  about  Gomrnand:ments  of  God,  and  m:m  Tradi- 
 tions and  Prescriptions;  fay  once  more  out  of  your  former 
 Tcxc,  What  will  ye  do  in  the  md?  I  muft  anfwer  you  from  thefe 
 
 Bbb*  3  Tex^ 
 
I Q  6*  Of  laying  burdens  and  jioakf  ltpon  the  People, 
 
 Texts,  That  I  mud  now  do  in  the  end,  the  fame  1  did  in  the  be- 
 ginning, difcourfc  again  of  the  Commands  of  God,  andPre- 
 icriptions  of  men.   But  I  am  rcfolved  otherwifc,  having  got* 
 ten  up  the  (tone  to  the  top  of  the  hill,  not  to  let  it  roul  back, 
 or  tumble  down  again,  this  would  make  my  labour  endlcfs, 
 and  my  pains  infernal,  and  Hellikc ,  which  are  fupernal  now, 
 and  Heaven-like  ;  nor  will  1  fufTcr  you  to  begin  the  Bute  again, 
 but  will  force  you  to  joyn  iflue,  and  to  come  to  trial,  and  fo  to 
 an  end.     In  vain,  Sir,  you  will  tell  me,  that  we  worftip  God 
 in  vain,  teaching  for  DucVines  the  Commandemcnts  oi  men; 
 when  as  you  do  not  here  (  as  not  heretofore  )  teach  me,  and 
 tell  m:  what  Commandement  of  man  we  make,  or  teach,  for  a 
 parr  of  Divine  Do&rine  or  Worfhip.     We  teach  and  embrace 
 the  Political  and  Ecclefiaftical  Commands  of  the  Supreme  Ru- 
 lers over  us,  as  prefcriptive  Orders,  and  dircftive  Rules,  about 
 rhe  external  carriage,  and  outward  celebration  of  the  publick 
 D.vinc  Service  and  Woi (hip,  to  make  it  the  more  cemcly  and 
 in  order  (and  have  not  you  the  fame  Collinical  and  domeftical 
 Orders  and  R.ulcs  about  your  private  Congregations  and  Ad- 
 n>inlitrations,  and  fo  teach  for  DocVinc*  the  Commands  of 
 men,  and  worfliip  God  in  vain,  by  your  Tixc : )  What  a  va- 
 nity is  this  in  you,  to  write  thus  in  vain ;  and  in  fine,  to  (hew 
 nothing  of  ours  in  vain,  but  oncly  words  in  vain  of  your  own  1 
 So  likewife,  why  do  ye  not  name  fome  one  of  thofe  heavie 
 burden?,  grievous  to  be  born,  that  we  either  lay  upon  the  pco* 
 pl,<  fh  >uld:r?,  or  if  laid  by  others,  we  cur  felves  are  not  ready 
 to  move  them  with  one  of  our  fiagers.   As  for  the  old  legal 
 burdens  and  ycke?,  of  keeping  the  Law  in  all  its  Morals  and 
 Ceremonial.*,  as  to  juftincation  and  falvation  thereby,  we  were, 
 and  are  fo  far  from  laying  them  on  mens  fheu'ders,  no  not  with 
 one  of  our  fingers,  trut  with  both  our  hands,  and  not  ours  only, 
 frm  with  the  hands  of  the  Apoftfet,  Atis  15.  we  do  pull  them 
 off,  knowing  that  neither  our  Fathers,  nor  we,  (for  cur  moul- 
 ders yet  are  underlaid  by  them,  as  well  as  others  J    were  able  to 
 bear  them,  and  to  lay  no  greater  burden  upon  men,  than  things 
 ncceflary  as  to  falvation,  than  the  yoke  and  burden  of  Chrift, 
 of  which  the  one  is  ealie,  and  the  other  light,  as  Chrift  himfclf 
 faid  of  it,  who  alfo  maketh  it  fo  unto  all  that  undergo  the 
 fame,  Mattk,i  1.22,30.    This  isno  other  than  the  Gofpel,  the 
 
 Doctrine 
 
Of  laying  burdens  and  yo al{j  upon  the  People.  1 9 9 
 
 Djftrine  and  Commands  of  ChrHt,  the  which,  ^shis  yoke, 
 tlraweth  in  all ;  and  as  his  burden,  bcareth  out  all  E/angclical 
 Graces  and  DjUcs.  which  wc  Minifters  in  the  Name  of  Chrifi 
 impofc  upon  our  People,  or  rather  call  upon  them,  to  take  this 
 yoke  and  burden  of  Chrift  upon  them,  and  to  learn  of  him, 
 and  to  pra&ife  as  he  did  (things  learnabl:,  practicable,  and  imi- 
 ubk.)  And  thefe  burdens  and  yokes  we  alfo,  *$  yoke-fellow.*, 
 and  burden- fellows  with  our  people,  we  are  even  with  both 
 our  hands,  and  all  our  hearty,  read/  to  move,  ftir,  and  lift  at, 
 andliftup,  as  upon  our  own,  Co  their  th(  u'dcrs,  bearing  our 
 parts,  and  helping  them  to  bear  their  parts,  in  repenting,  be- 
 lieving, praying,  &c.  Co  bearing  one  anorkers  burthens ,  as  the 
 Apoftlc  advifeth,  Gal  6  2.   yea  with  heart  and  mouth,  praying 
 for  them  ,  and  preaching  to  them,  wc  ftrcngthen  the  weak 
 hand*,  and  confirm  the  feeble  knees,  as  the  Prophet  bids  up, 
 l[a.  3 5.  6.  by  faying  to  them  that  arc  of  a  fearfull  heart,  Be 
 ftrong,  tear  not,  if  any  faint  under  their  burden,  or  hold  it  not 
 fair,  or  ftind  not  furc  under  ir,  or  grow  weary  of  well- doing, 
 Coloff.6.9.  and  as  the  Apoftle  again  cxhorteth,  1  Thejfal.  5.  14- 
 Wc  arc  alwates  ready  to  comfort  the  feeble -minded^  and  to  fufport 
 therrea\j  tni  to  he  patient  towards  all  meny  (  as  aftivc  towards 
 fom:)  tor  we  that  arc  ftrong  ( or  ftrongcr  than  fomc  others  of 
 our  peopl:,  1  may  ^y  J  ought  f  and  fomc  of  u?,  I  fay  do,  or  de. 
 (ire  to  do  as  we  ought)-  to  bear  the  infirmities  of  the  yceak^  and 
 not  to  pleafe  our  f elves  y&om.  15. 1.   nay  wc  cannot  pleafe  our 
 fclvcs,  if  we  be  fuch  as  wc  ought  to  be  ,  better,  I  think,  1  am 
 fure,  wc  cannot  plcafc  God  better,  than  by  bearing  the  in- 
 firmities of  the  weak ,  and  helping  them  to  bear  their  bur- 
 dens. 
 
 What  would  you,  Sir,  have  more  of  us  r  do  you  Co  much 
 your  fclvcs  ?  arc  not  you  rather  of  thofe  bad  Scribes  and 
 PhaFifecs,  and  in  their  coat  and  feat,  whom  you  quote  and  cite 
 againft  us  r 
 
 For  a  Scribe,  I  think  you  arc  none,  or  a  very  bad  one,  who 
 net  oncly  cannot  write  true  Englilh  of  your  own,  without  a 
 Copie,  but  even  when  you  have  a  Gopie  before  you,  and  write 
 out  of  the  Bible,  cannot  write  the  true  Engiifh  out  of  that  Co- 
 pic,  witnefs  m:j  Gxr.ttixis  of  your  Tranfcripes  of  thefc 
 laft  Texts. 
 
2oo  citing  of  texts  without  the  Words. 
 
 N.)r  arc  you  a  true  Scribe  >  tor  whereas  at  the  beginning  uf 
 your  Letter,  and  fo  all  along,  when  you  had  time  enough  be- 
 fore, then  ycu  did  not  write  out  the  many  Ttx'S  yon  q  tote  and 
 cite,  about  matters  in  qjeftion  and  proof,  but  oncly  name  the 
 Chapter,and  Vcrfr,noWj  at  the  end  of  your  Letter,  when  you 
 have  lef*  time,  and  arc  in  iror:  bafte  ro  make  an  end  Ccxcufing 
 the  former,  for  want  of  time,)  yc  u  w  ire  ort  to  the  full  length, 
 all  the  words  of  ten  or  eleven  vcrfc*,  without  any  mention 
 nude  of,  or  excufc  for  want  of  time  :  They  were  not  the  Pha- 
 rifeeson  ly,  but  the  Scribes  alio,  that  were  the  HypocrireS| 
 in  our  Saviours  time:  fo  the  worij  run  together »  Scribe^ 
 tharifeei)  H}fccrites9 
 
 And  was  there  notan  Hyporrifiein  yonr  Scrbifm,  or  the 
 Scribe  here  fh.wed  hiu  felt  an  Hypocrite?  Iluvcfaidit,  and 
 (hewed  ie,it  was  net  wane  of  time  or  leafure ;  whar  then  >  even 
 want  o\  truth  and  linccr  ity,  (which  you  fo  much  a  flume  to  your 
 fell,  or  raher  prelum?  otinycurfjf  toomuch.^) 
 
 For,  Sir,  ot  fifty  Texts  ot  Scripture  at  leaft  alleged  by  yon 
 in  the  former  part  ot  yc  ur  Letter,  ot  which  all  had  one  vcrft?, 
 many  two,  and  feme  three  verfts,  and  fome  more  $  To  write 
 out  the  words  of  fewer  none  of  them,  (whereby  the  Reacfer, 
 and  cfpecially  Popular  fort  might  fee  howihcy  accorded  to 
 thereafter  in  hand,  for  which  they  were  citcdjwh.n  tirnee- 
 nough  was  before  you,   and  at  your  own  will  and  plcafureto 
 take,  and  then  towards  the  end  of  your  Letter  to  hstieat  mcto 
 look  them,  and  ierioufly  to  wetfhthem,  cxcuflng  the  matter, 
 that  for  want  of  time  you  had  not  written  eut  all  the  words  of 
 all  the  Scriptures,  you  might  have  added,  fcarce  of  any  at  all ; 
 when  in  the  end  and  laft  cla  'fesofycur  Letter,  when  time  muft 
 needs  therefore  be  mere  wanting  to  you,  by  rcafbn  your  L<  tter 
 cornering,  was  noifd  abroad,  and  long  expc&cd,  to  take  fo 
 much  time  as  to  ftand,  and  thy  the  writing  out  all  the  words  to 
 the  full  (a  thing  different  from  your  fafhion,  when  you  had 
 more  time  J  of  lix  or  (even  Text?,  wirhout  the  leaft  intimation 
 of  want  of  time,let  the  next  honeft  Clerk  or  Scribe  judge,  whe- 
 ther there  were  not  fome  Legerdemain  and  Handicraft,  if  not 
 heart  d-cetpt  in  fuch  hand- writing,  aid  a  piece  of  hypocriti- 
 cal Scribifm,  fas  alfo  Anabap.ifni)or  of  fcribbling  and  Ana- 
 baptiz'ng  hypocrifie  in  ir. 
 
 And 
 
Citeing  of  Texts  withont  the  Word.  2oi 
 
 And  there  was  another  piece  of  the  fame  fluff  in  it  befides  s 
 for,  the  former  part  of  your  Letter  being  of  matters  and  points 
 of  Divinity  in  Qjfcftion  betwixt  u«,  it  was  your  policy  and 
 hypocriiie,  to  fct  down  to  your  Tcnes  and  Affcrtions,  Texts 
 or  Scripture,  named  and  figured  by  Chapter  andVerfc,  foto 
 put  a  fair  gtofs  and  luiire  of  Truth,  for  the  amufing  of  the  vul- 
 gar people,  and  deluding  them  with  fuch  (h:ws  and  paints  of 
 proo>,  you  knowing  they  neither  have  skill  nor  will,  nor  Ica- 
 iurc,  nor  pleafure  to  turn  to  the  words  themfclvci  and  weigh 
 them,  of  which  you  might  have  faved  them  the  labour  and  me 
 alfo ;  (but  that  you  meant  not,  but  rather  to  put  me  to  the 
 pains,  wherein  you  loft  your  labour  and  purpofes ,  for  that  it 
 is  a  plcafurc  to  me  to  fcarch  the  Scriptures)  if  you  had  written 
 ou:  the  words  into  your  meets,  and  folded  up  them  with  your 
 Arguments  or  Expoiicions  together  into  the  fame. 
 
 Bit  then  there  was  another  feai'  or  Quakery  in  it,  (for  Hy- 
 pocrites arc  ever  a  fraid  of  difcavery,  and  Qjakc  for  fear  of  it, 
 as  the  Devils  believe,  but  tremble  for  the  lame  fear  of  being 
 difcovercd  in  their  falfc  faith.)  For  you  feared  and  might  well 
 enough,  that  if  you  had  written  out  the  words  of  your  Texts, 
 and  fet  them  down  together,  or  by  y oar  Opinions  and  Expofi- 
 tions;  people  muft  needs .  fee  and  rcadc  both  together,  and  fo 
 comparing  the  one  with  the  other,  the  words  of  the  Texts  ci- 
 ted, with  the  words  of  j  our  Tenets  aflcrted,  they  might  efpy 
 anddifcern  ("as  an  ordinary  underftanding  may  do)  the  imper- 
 tineii.  y  of  the  one  to  the  other,  yea  the  contrariety  of  the  mat- 
 ters in  them. 
 
 And  truly  this  was,  and  is  a  notable  piece  of  Pop:ry  and  Jc* 
 fuitifm,  to  keep  the  people  as  much  as  may  be,  from  the  words 
 of  the  Scripture;  for  tne  words  of  the  Scripture arepure9 en" 
 lightning  the  eyes*  but  peoples  darknefs  is  beft  for  their  devotion, 
 they  know  and  fay  :  Therefore  indeed  was  I  the  willinger  to 
 look  into  every  Text  cited  by  you,  that  fo  1  might  prefent  un- 
 to the  Reader  whomfocver,  the  Textf  of  Scriptures  in  words 
 at  length,  and  no:  in  figures,  (33 1  fa  id  before,  if  I  remember 
 well)  and  fo  giving  him  a  plain  outfight  of  the  words,  He  may 
 come  to  a  clearer  infighc  of  the  fenfe,  and  better  difcern  what 
 itproveth  or  proveth  not :  A  good  way  to  disfigure  anoncly 
 
 Ccc*  Text 
 
20  7  Citing  of  'i  exts  without  the  Words, 
 
 Text  fcribc,  and  to  revcrfc  and  decapitate,  a  vcrfe  and  Chapter 
 Hypocrite. 
 
 Bat  there  is  more  of  the  faTie  cloath,  your  Linfic  Woollic 
 hypocrifie  here,  at  the  end  of  your  Letter ;  for  ufually  he  that 
 plaies  the  Hypocrite  in  the  beginning,  works  the  Hypocrite  in 
 the  end,  and  turns  to  be  of  a  merry,  a  very  one  ;  when  you 
 were  engaged  to  prove  and  fortifie  your  Tenets  as  hitherto, 
 you  oncly  fet  down  Chapter  and  vcrfe,  but  not  the  words, 
 why  fo  ?  you  could  not  ftand  about  writing  them  down  for 
 want  of  time,  no  no,  that  was  not  the  caufe,  for  being  but 
 newly  begun,  k  was  free  to  you  to  have  taken  as  much  time  as 
 you  would :  was  it  not  rather  for  want  of  truth,  and  out  of  a- 
 bundance  of  fubtlety  and  policy,  left  the  Reader  finding  Gods 
 words,  and  your  words  in  the  fame  place  together,  might  the 
 caller  at  one  view  fee  the  diftance,  and  diflonancy  of  the  one 
 from  the  other,  and  fo  perceive  the  weaknefs  of  proof  in  your 
 allegation? 
 
 But  now  that  you  are  rcfolved  in  the  end,  f  for  a  fr'endly 
 farewcl)  to  reprove,  yea  to  rcvilc,and  reproach  the  true  Church 
 of  England,  and  the  true  Miniitcrs  thereof,  and  now  in  the 
 foot  of  your  Letter,  without  any  foot,  or  ground,  unlcfs  the 
 footofPrtdiy  (like  as  you  did  the  fame  in  the  front  of  your 
 Letter,  without  any  front  or  brow,  but  that  of  Brane)  to 
 trample  under  your  unclean,  and  ftinking  feet,  the  fwcer,  and 
 precious  Sons  of  Siott,  (like  as  you  doffed  th«m  before  with 
 yourbrafen,  and  impudent  forehead)  it  ftenis  now  at  the  latr 
 terendof  your  Letter,  you  can  findetime  enough  (though  it 
 be  high  time  youfhould  have  done  two  hour?,  and  two  meets 
 ago)  to  write  out  fully  the  words  of  fix  or  (even  Texts,  fpoken 
 of  fomc  falfe,  and  erroneous  Prophets,  yea,  and  of  fomc  cor- 
 rupt Judges,  and  Magistrates,  yea,  and  fomc  ignorant,  and 
 fottifh  people,  fome  thoufands  of  years  fi thence,  and  to  apply 
 them  to  the  learned,  pious,  and  laborious  Miniftcri  of  England^ 
 very  foolifhly,  impertinently,  inconsiderately  >  yea  very  wick- 
 edly, malicioufly,  devilliftJy. 
 
 Oh  here  you  are  very  cxaft,  and  diligent  to  write  out  all, 
 and  the  very  words,  that  your  pro  fell  tcs  reading  here,  may  learn 
 the  Scripture  phrafes  and  words,  and  get  them  by  heart,  and 
 
 have 
 
Citing  of  {Texts  without  the  Words,  q  03 
 
 have  them  ready  in  their  mouths,  as  Shimei  hid  theftoncsin 
 his  hand*  to  caft  them  at  David,  a  man  after  Gods  own  heart, 
 and  to  afperfe,{land;r,  and  bequaker  the  Miniftcrs  of  God,  who 
 are  fuch  according  to  Gods  will,  as  they  pan":  by  them,, or 
 meet  with  them  5  Rtmember  (Lord)  the  reproach  of  thy  fervant%% 
 how  we  do  bear  in  our  bofoms  the  reproaches  of  the  mighty  people  : 
 Wherewith  thine  enemies  have  reproached,  0  Lord,  wherewith 
 they  have  reproached  the  footjlept  of  thine  Anointed,  Pfal.  8?.  56. 
 
 Why  did  you  not  write  out  a  thoufand  Texts  more,  word 
 for  word,  even  all  in  the  Bible,  that  mcniion  any  fin  or  vice, 
 ofanyNuion,  any  erroneous  or  prophanc  pcrfon,  of  any  place 
 there  recorded ,  and  make  application  of  them  all  to  the 
 Church  of  England,  and  the  Minifters  there  of  ?  This  would 
 have  made  the  heap  of  your  ftones  the  bigger,  and  fo  would 
 have  hcaprd  up  more  wrath  for  you,  again!}  the  day  of  wrath, 
 for  your  (peaking  evil  of  Dignities,  and  reviling  Orders;  and 
 efpecially  for  your  teaching  vulgar  people,  errors,  confufions, 
 as  to  renounce  their  firft  Biptifm,  and  reproach  their  Preach* 
 ing,  and  Baptizing  Miniftert,  and  that  in  Scripture  Language, 
 and  Phrafca  which  they  learn  of  you,  and  fuch  as  you,  who 
 writ;  out  the  Texts,  and  the  words  too,  when  you  wrcft 
 Scripture  to  the  vilifying  of  Minifters,  and  you  want  no  time, 
 nor  malice  for  the  doing  of  it,  to  put  fuch  words  into  your 
 peoples  eyes,  and  ears,  and  mouth  :  but  when  you  arc  to  wrcft 
 Scriptures,  for  the  juftifying  of  your  errors,  then  you  cite  the 
 T.xt  onely,  but  write  not  the  words,  for  want  of  time,  and 
 truth  too.  and  fo  feed  th:ir  fenfes  onely  with  figures,  and  num». 
 bers  onely,  fending  them  away  to  fearch  out  the  words,  for 
 their  fatisfying  their  underftandings,  as  the  Egyptians  did  tht 
 Israelites  to  finde  out  ftraw,  for  their  burning  the  Brick,  * 
 
 But  I  remember  your  laft  Text  you  cited,  wherewith  you 
 think,  you  have  hit  us  home,  was  that  off  th?  Scribes  and  Vba- 
 r  i  fees  Jay  ing  heavy  burdens  uponmens,or  the  pccp\tijhoulders,and 
 wot  moving  them,  with  one  of  their  fingers.  I  have  put  by  the  blow, 
 as  of  all  the  other  your  Texts  alleged  againft  us,  fo  of  this,  and 
 the  Scribifmof  thefame,and  have  made  them  ti>  recoil- back  & 
 fly  in  your  own  face,becaufc  you  ovcrchargcd,and  had  no  skill 
 to  charge  aright :  you  hold  as  great,  if  not  a  greater  correfpon- 
 
 Cc  c*  2  dency 
 
204        Things  laid  upon  chrijiians  notntcejjary^  are  burthens. 
 
 dencywkh  the  Phariices,  than  the  Scribes;  Few  of  you  arc 
 Scribes,  more  are  Phariftes:  for  you  arc  like  unto  them  in 
 your  name,  the  word  Phari  ee  figni'yirg  S.parate,  fas  for' 
 mcrly  I  faidjj  fo  in  y©ur  corrupting,  and  lalfe  inreipretmg  of 
 Scriptuie(this  I  have  (h:wcd  throughout  thi?  DHcourfe}  fo 
 in  your  high  ct  nccipt,  of  your  own  rigbteoumefs  and  holincf?, 
 fthis  you  manifeft  in  y*ur  fcornful,   and  fupcrci'ious  loci,  g 
 and  fpceclu?,)  fo  in  your  comparing  the  Land  to  make  you 
 Profclice?,  and  ambit'ons  ferking  the  people,  and  their  ap- 
 plaufc(thi8  ail  men  fee,  and  you  will  notdem)l  adde  laftly, 
 f  which  titles  the  wonder,  that  prople  run  aft.rycu)  in  yot.r 
 laving  heavy  burthen?,  and  grievous  to  be  borne  upon  the 
 Qiouidcrs  of  men  and  women. 
 
 This  latter,  is  the  thing,  I  will  (hew  out  off,  A£!,i$t  where 
 ver.  5.  'there  arofe  up  certain  of  the  Sett  of  the  fharifees  which  be* 
 Ikvsd,  or  profefod  Jefus  to  be  the  Media*,  faying  it  was  needful 
 ioCircumcife  \\.e  newly  converccd  Brethren,  &c.  the  matter  is 
 decided  in  the  I  o.  ver.  :8.  ver.  Now  therefore,  why  tempt  you 
 Gsd?  who  put  a  yok$  upon  the  neck^of  the  Vifcipks,  which  neither 
 our  Fathers,  nor  we  were  able  to  bear  :  And  it  fs  erne  d  good  to  the 
 MolyGhojt,  and  us,  to  lay  upon  you,  no  greater  burden,  than  thef& 
 neceffary  things,  &c.  Ot  of  which  I  gather,  snd  deduct  this 
 one  General  Propofiiion  (leaving  out  the  particular  of  Gir- 
 cumcifion  ) 
 
 Thiir.g?,  laid  upon  ChriOhns  or  Difciple;,  more  than  nec« {Tir 
 ry,  ace  a  burden  and  yoke,  and  feemeth  not  good  ro  the  Holy 
 ©hoft,  but  is  a   tempting  of  God.     Joyn  we  ifTic  now  in 
 brief.     H.re  the  Pharifees  of  the  old  fcparr.tion  faid,  it  wag  ' 
 need'U'l  to  Circumcise  the  new  converted  Chirftiansor  Dif- 
 ciplcs  5    and  you  of  the  newer  feparation  fay,  it  if  needful  to 
 re  Baptiz:  grown,  and  profeffing  Chriftians  or  Difciples,  up- 
 ou  a  particular  confefiion  of  their  Faith  ;  arc  not  you  now 
 agreeable  to   the  Pharifees,    in  laying  on  a  burden,  and  a 
 yoke,  upon  the  necks,  and  flnuldcrs  off  the   Difciples  and 
 Chriftians  ? 
 
 But,  how  do  I  mew  this  latter,  to  be  a  burden  or  5  o\t  ? 
 why,  from  the  Proposition  here,  becaufc  thj  re* Baptizing  of 
 Chriftians  or  Difciples,  who  were  Baptized  formerly  in  their 
 
 In- 
 
Anabapatijis  lay  fuch  aburthe»9  namely  Rebaptization.       205 
 
 Infancy,  is  more  than  needful  or  nccefTary  5  and  that  ic  is  fo, 
 my  whole  laft  part  of  this  Difcourfe,  which  now  I  am  finifh* 
 ing,  hath  amply  Demonstrated;  yea,  your  own  Rule  given 
 tomeatfirft,  doth  joyntly  atccft  the  fane,  the  which  is  this, 
 of  all  things  neceffary  to  Salvation,  the  Scripture  hath  cither  a 
 Command  or  an  Example,  or  both.  Now  fh:wme  for  that 
 your  prattife,  any  Command  of  God ,  ExprcfTe,  or  Impli- 
 cate, or  by  Gonfcqnence,  for  fuch  your  re  Baptizing  5  Or  any 
 Eximplc  of  any  grown  perfon  or  Chriftians,  formerly  Bap- 
 tized fo  re-Baptized  ;  ifyou  cannot,  hold  ycu  your  peace  (they 
 arc  your  own  word*>)  I  will  fp:ak  you  a  Pharifee,  laying  up- 
 on mens  necks,  and  Shoulder?,  a  yoke,  and  a  burdens  and 
 moreover  by  doing  fo,  a  tempter  of  God,  and  doer  of  that, 
 which  fcemed  not  good  unto  the  Holy  Ghoft,  and  the  A- 
 poftles. 
 
 Again  ,  for  you  to  require  of  Infants  born  is  Covenant 
 with  God,  and  of  Parents  in  Covenant  with  God,  an  extert 
 nal  confeflion,  or  profefllon  of  Faith,  before  you  will  put  them 
 under  the  initial  Seal  of  that  Covenant,  and  in  the  mean  while 
 to  with  hold  this  from  them,  until!  they  (hall  do  that,  is  a 
 patting  a  yoke,  and  burden  upon  their  necks  and  moulders, 
 eo  hinder  them  in  their  Chriftian  progreff:;  it  is  to  tempi 
 the  Lord,  and  to  put  him  upon  other  means  for  Infants  Salva- 
 tion than  Baptifm,  and  its  a  doing  of  that,  which  feemcth 
 not  good  to  the  Spirit,  and  the  Apoftlcs  afTcmbled,  and  de- 
 termining the  afe  in  a  holy  Synod,  for,  that  it  is  a  requiring 
 more  of  Infants,  than  is  neceffiry  or  needful  for  their  Bap- 
 tifm. 
 
 Yet  once  mors:  Th:  leading  of  grown  Chriftians,  Bapti- 
 z  d  before, into  fome  deep  Pond,  and  therein  re  Baptizing 
 them,  plunging,  and  holding  them  (omc  while  there  under  wai 
 ter  overhead  and  cars,body  and  cloaths  too,is  a  yoke  upon  the 
 neck,  and  a  burthen  put,  and  laid  upon  the  head  and  moul- 
 ders, heavy  and  grievous  to  be  borne,  efpcciallyof  the  aged, 
 infirm,  and  fickly,  and  a  doing  of  more  than  is  neceffary  un- 
 to the  administration  of  Baptifn,  unfecmly,  and  fuperfluous 
 if  not  ridiculous,and  f°  more  than  feemeth  good  un  to  th:  Ho" 
 lyGliofl*  aad  th:  Apoftlcs  mctinCounfcl,  yea  it  is  an  temp  » 
 
 Ccc*  $  ting 
 
2  q 6  Texts  of Scrip turefor  the  Ambaptifis  to  confider  of. 
 
 ting  of  6od,  (and  fomc,  as  I  have  heard,  have  fickned  and 
 died  foon  after  thereupon  J  of  which  I  (hall  difcourfe  at  large, 
 in  my  Narration,8c  cenfurc  of  4  late  dipping  which  followeth. 
 
 Now  fee,  Sir,  by  this,  whether  wc  Minifters  of  the  Church 
 of  England,  or  you  Separates  from  the  fame,  be  like  to  ihc 
 Pharifces. 
 
 And  fo  I  have  retorted,  all  your  Texts,  and  returned  them 
 to  you  again,  to  apply  them  to  your  felvcs,  or  to  apply  your 
 felves  to  them. 
 
 I  (hall  therefore  oncly  give  you  the  like  friendly  farewel 
 at  the  end  of  my  Letter,  as  you  gave  me  in  yours,  namely,  a 
 few  Texts  of  Scripture  to  confider  of,  and  fcrioufly  to  weigh , 
 fome  for  your  fclf,  and  others,  that  take  upon  you  to  be 
 Preachers  of  the  Separation ,  to  confidsr  of,  and  that  not 
 (lightly  as  you  ufc  :  Numb.  \6.  11,  and  12.  iChrou. 26.  18. 
 ^.23.21531,32.  tGormh.  11. 13, 14, 15.  2  tint.  3.  5,  ^7, 
 §,9.  lit.  1.  10,  and  11.  Heb.  5.  4,  and  5.  2  Pet,  2.18, 19. 
 2  Fet.  3. 16 
 
 Some  for  your  followers,and  others  that  hear  you,aRd(if  any 
 of  my  people  be  amongft  them)  for  them  alfo  to  confider  of, 
 and  that  not  lightly  2  Chron, %6.\%ii6.Jerer>h  2. 13.  Mattb. 
 14.  »3>24,25,26.M^i2.  38,39, 40.  Luki  12. 1.  with  Mat* 
 16. 6,and  12. R<wf.  \6.  17, 18.  Gal,  4. 16, 171 18.  Gal.  5.7,  8* 
 9,10.2  ctim.<\.  3, and  4.  Heb.  10.  23.  and  24.  Heb.  13.  9.  2  Fet. 
 2.12.  Juderjii^i\^i20.  And  this  one,  for  all,  and  evciy 
 one  of  you,i  Tim.  6.  3,4,  $. 
 
 You  fee,  Sir,  I  do  not  as  you  did,  for  whereas  in  the  mat- 
 ter of  Proof,  I  have  written  out  the  words  of  every  Text  to 
 the  full,  here  in  point  of  Reproof,  I  oncly  name  the  Text?, 
 and  no  more ;  fo  the  Reader  cannot  know  the  particular  here 
 of  them,  until  he  take  the  Bible,  and  look  farther,  fo  ready 
 I  am,noc  to  blazcn  abroadjbuc  rather  to  go  backward  and  cover 
 your  nakednef9,as  Chant. 
 
 But,  What  have  I  done  ?  I  thought  indeed  I  bad  done,  and 
 replyed  to  all  your  Letter:  But  I  perceive,  that  it  is  undone, 
 as  who  have  omitted  one  of  your  Texts,  which  is  in  your  Iaft 
 line  of  all,  John  14. 1  $•  and  in  theft  words  of  Chrift  Jefufj 
 If  you  love  we,  kgep  my  Commandemems.   What  a  bad-fighted 
 
 man 
 
of  the  Love  ef  chrift  Jefus  and  the  Brethren.  207 
 
 man  am  I,  thai  1  (liould  take  no  fooncr  notice  of  thefe  laft 
 words,  of  your  laft  Text,  in  your  laft  line  1  words,  like  Ap« 
 pics  of  Gold?  with  pi&urcs  of  Silver,  as  fpoken  in  feafon ;  a 
 Text,  like  a  buadle  of  Mirrh,  worthy  to  be  laid  betwixt  the 
 brcafts.  Aline,  Sir,  I  (peak  fcrioufly,  worth  all  your  Letter 
 betides,  and  had  it  not  been  for  this  laft  line,  it  had  been  fo 
 far  from  being  any  Love- Letter,  orMeflage  of  Jonathans  to 
 David,  that  rather  it  would  have  been,  as  Davids  Letter  a* 
 gainft  Vriah ,  or  a  Johnathan't  Maranatba  Letter ,  writing 
 bitter  thing*,  as  Mar  ah  and  breathing  out  not  onely  excom- 
 munication, bat  even  damnation,  whole  mouth  I  have  flop* 
 ped  notwithstanding.  If  you  love  me,  kjeptny  Commandements, 
 John  1 4  15.  faith  Chrift  to  his  Difciples 5  This  is  a  text  to 
 purpofc,  which  few  or  none  of  the  former  were,  breathing 
 love  at  laft,  the  beft  thing  to  end  a  Letter  with*  and  to  make 
 fome  rccompencc  for  all  your  hateful,  horrid,  hellim,  and  ma- 
 licious ,  calumniation?,  of  your  Mother,  and  Brethren ,  in 
 the  beginning  thereof;  Above  all  things,  and  fo  in  the  be- 
 ginning, and  after  all  things  (and  fo  in  the  end)  Put  on  love, 
 ■which  is  the  Bond  of  pcrfe&neffe  5  The  Law  maketh  nothing  per- 
 fect, but  1  ove  doth :  for  the  end,  and  fo  the  perfection,  and 
 fulfilling  of  the  Commandement,  is  Love,  out  of  a  pure  heart* 
 and  a  good  Conference  ,  and  Faith  unfeigned  ;  at  leaftwifc 
 Chrift  Jefus,  whom  we  love,  (as  who  loved  us  firftj  it  the 
 end  of  the  Law  for  righteoufnefs,  to  every  one  that  bclicvcth; 
 if  Chrift  Jefus  be  the  end  of  the  Law,  and  the  Commande- 
 ment, and  love  the  end  of  the  Law,  and  Commandement, 
 Then  the  love  which  is  of  Chrift,  fure,  or  Chrift  who  is  love, 
 (for  God  is  love)  muft  needs  be  the  end  of  the  Law,  and  Com- 
 mandement y  and  therefore  if  ye  love  me  keep  my  Com- 
 mandement?, faith  Chrift,  John  14, 15.  (a  Text  worthy  to  be 
 thrice  mentioned,  and  repeated.) 
 
 This  is  the  one  onely  Text,  that  you,  and  I  {hall  not  differ  in 
 I  hope,  and  which  you  have  rightly  apply ed,  and  both  my 
 felf,  and  all  of  us,  do  take  to  belong  unto  us,  to  love  the 
 Lord  Jefus  Chrift,  and  to  keep  his  Commandements  r  yea  I 
 addc,  if  any  man  love  not  the  Lord  Jefus  Chrift,  Let  him  be 
 Anathema.  Maranatba ,  1  Cor*  16.22,    And  in  tcftimony  of 
 
 out 
 
2o8  Of  the  love  efCkrift  Jefus  and  the  Br  ethren. 
 
 cur  love ,  we  walk  in  obedience  of  his  Commandcments  ; 
 buc  I  will  fay  to  you,  as  it  is,  Jam.  2. 8, 9    If  ye  fulfill  the  royall 
 Law,  according  to  tke  Scripture,  Thou  Jbalt  love  thy  neighbour 
 as  thy  filf9  ye  do  well',  but  if  ye  have  refpeQ  to  perfons ,  ye 
 commit  fin,  and  are  convinced  of  fm,  as  tranfgr effort.     For  he 
 thatfaid,  If  ye  love  me,  kpp  my  command emcnts,faid  a Ifo,  Thou 
 jbalt  lave  thy  neighbour ;  or  Brother;  and  keep  that  Commande- 
 ment  alfo  of  his,  amongft  others;  and  this  Commandemcnt 
 have  we  from  hiro,  that  he  wh&  loveth  God,  loveth  his  brother  alfo, 
 1  John  4. 2i .  Iia  man  fay,  as  ic  proceeded!  verf  20,  If  a  man 
 jay,  I  love  God,  and  Jefus  Ckriji,  and  hatelh  his  brother,  he  is  a 
 liar-,  (whofoevcr  the  man  be)  for  he  that  loveth  not  his  brother 
 whom  he  hath  feen,  how  can  he  love  God  -whom  he  hath  not  feen? 
 And  again,  Love  werke'b  no  ill  to  his  neighbour,  therefore  love  is  the 
 fulfilling  of  the  law  alfo,  Rom.  13.10.     I  confefs,  I  could  now 
 muchrefrtfh  my  icif  in  this  fwect  8c  roiic  Difcourfe  of  rhia  point 
 of  ourloveof  Chrift,and  our  Brethren5af.     my  aieUrifoiHe  tra- 
 velling through  other  fturp  and  thorny  Deputes ;  but  I  refoi  vc 
 this  Page  now  in  hand  (hall  be  the  laft,  and  decern  ine  both. 
 
 Oncly  I  (hall  mindc  you,  that  amonpft  thefc  yon;  Neighbors 
 and  Brethren,  we  the  Minifters  of  Jefus  Chrift  are  to  be  accoun . 
 ted  and  taken  in,  by  your  leave,  Sir  ;  for  by  his  leave,  Sir, 
 we  arc  To  accepted  of,  to  be  his  Ncfghbours  and  Brethren; 
 his  Neighbours,  as  whom  the  Lord  hath  breught  nigh  unto 
 himfclfe*  to  do  the  fer  vice  of  the  Tabernacle,  (and  Temple  J 
 Numbers  16.9.  and  alfo  bis  Brethren,  For  both  he  that  JaKtli- 
 fietb ,  2nd  they  who  an  fandified ,  are  all  of  one ;  for  which 
 caufe  he  is  'net  afbamed  to  call  them  brethren,  Hebrews  2.  n. 
 whether  fandified.  by  Grace  from  him,  or  by  Office  under  him  ; 
 and  if  he  called  and  owned  the  Hearers  and  Doers  of  his  Word, 
 his  Brethren,  fure  he  owncth  for  fuch  alfo,  the  Preachers  and 
 Doers  of  the  fame.  Yea,fee  how  Chrift  Jefus  not  oncly  owneth 
 them  for  fuch  ,  but  oneth  them  alfo  as  himfclf  ( if  I  may 
 lb  fpeakj  faying,  He  that  foareth  you,  heareth  me-,  he  that 
 reeeiveth  you  ,  receiveth  we;  and  he  that  defpifctb  you  ,  defpi- 
 fttb  me9  MatthewiQ.Af  Lukeio.iy.  And  truly  I  muft  tell 
 you,  that  when  our  People  were  let  alone,  and  left  to  thcrr.- 
 felvcs,  and  cur  Minifters,  and  before  they  were  befooled  and 
 bewitched  by  you  feparating  from  ur,  as  the  Galathians  were 
 
 by 
 
■     I    I*.  I        I      I—— ^» ■'"    ~ 
 
 Of  the  love  of  chrifi  Jefus  and  the  Brethren* 
 
 by  creepers  in  amongft  them,  they  did,  as  the  fame  Galathiam 
 Pan  I ,  receive  their  learned,  pious,  and  indubious  Miniftcrs, 
 as  Angels  of  God,  even  as  Chrifi  Jefus  ;  Galath.  4.  1 4.  And 
 will  do  fo  again,  (I  believe,  or  hope)  by  that  time  they  have 
 had  a  little  more  trial  and  experience  of  your  courfes,  and 
 fcen  the  difference  betwixt  the  new  light,  or  flaming*  of  your 
 blazing  Comctf,  and  the  old  light  and  Juftre  of  their  own  fix:d 
 Stars. 
 
 Bjt  I  give  over  proving  againft  you,  or  reproving,  f-cing 
 you  have  given  over  accuiing  of  us  and  reviling,  and  are  fal- 
 len upon  love  in  your  Iaft  line ;  love,  I  fay,  and  that  of  Chrift 
 Jefuj,  th;  nnft  lovely  Obj_&  for  a  fair  conclufion,  from  ihofc 
 foul  Principles  of  malice  in  your  former  lines  ;  milicc  1  fay, 
 and  that  againft  the  Church  of  England  and  her  Miniftcn ; 
 the  leaft  dclcrving  hatred  from  you,  bcciufe  ferving  you 
 by  love,  (h:wcd,  if  not  faving  you  by  faith,  Preached  to 
 you. 
 
 My  advice,  I  know,  will  feem  (trance  and  irrational  to  you 
 in  the  form  of  my  words  and  cxprcflionj  ForfukeyourPrin* 
 rifles,  and  leave  them,  hold  faft  your  conclufion,  and  keep  it ; 
 but  it  is  good  and  religious,  in  the  ma  ter  of  fenfc,  and  my  in- 
 tention, which  is  this,  Let  all  bittemefs,  and  wrath,  and  an- 
 ger ,  and  clamour ,  and  evil  fpeah^ng,  be  put  away  from  you^ 
 with  all  malice,  Ephef.  4.  3  1.  this  was  your  Original  fin,  and 
 bad  Principles :  And  again ,  Be  kindly  ajfettioned  one  to  ano- 
 ther in  brotherly  love ,  love  as  Brethren,  be  pitijull,  conrte* 
 ous ,  of  one  minde  ,  having  compaffton  ,  putting  en  the  bowels  of 
 mercies  ,  Rom.  12. 19.  8c  1  Peter  3  8.  Coloff.  5. 12.  And  thus 
 your  latter  end  hath  been  better  than  your  beginning,  and  your 
 conclufion,  your  laft  line,  lovely  and  amiable,  though  the  firft 
 leaf  was  hatefnll  and  dctcftable. 
 
 I  embrace  you  in  your  laft  line,  fo  alfo  in  your  Subfcrlption, 
 fpeak  it  again,  and  write  or  fubferibe  again  your  fclf  (that  in 
 the  hand  of  two  witaefles  or  the  double  witneft  of  your  hand, 
 this  word  may  ftandandbe  more  confirmed,)  To  be  the  Lord 
 Jefus's  devoted  Servarit,as  alio  mine  (fand  the  reft,the  meajjeft  of 
 Chrifts  Servants  and  Minifters)  Servants  for  Jefus  fake ;  which 
 I  take  onely  according  to  the  Apoftles  limitation,  Galath. 5.13* 
 
 Ddd*  in 
 
2  !  0  Of  the  love  of  Chrifl  Jefifs  and  the  Brethren. 
 
 in  or  by  love,  for  which  alfo  I  thank  ycu,  being  ready  alfo 
 to  fcrve  you j  in  and  by  love,  for  Jefus  fake,  but  with  another 
 of  the  fams  Apoftles  limitation*,  2  Tkejf  2.  io.  by  and  in  love 
 ef  the  truth%  the  which  becaufc  fome  have  not  received,  God 
 katb  fent  them  ilrong  delufions,  that  they  fhould  believe  a  lye,  as 
 it  followeth  in  the  Apoftlc,  i>er.io,Ii.   But  we  are  bound  to 
 give  God  thanks  for  you,  Brethren*  and  Nighbours,  and  Pa- 
 riihioncrs,  (and  your  felvcs  arc  bo'ind  much  more  to  do  the 
 fame  to  God )  for  that  he  hsth  called  you  unto  the  belief  of 
 the  truth  by  our  Gofpel,  fand  fomcthingalfo,  by  this  my  An- 
 fwer  to  you)  2  Tbcffalonians  2.  verfe  14.  therefore  Brethren,  and 
 Neighbours,  ftand  faft,  and  hold  the  Traditions  which  ye  have 
 been  taught,  whether  by  word,  or  our  Efiftle ,  verfe  15.   Now 
 our  Lord  Jefus  Chri(i  himfelf ,  and  God  even  our  Father*  which 
 hath  loved  us ,   and  hath  given  us  everlajiing  confoUtion  and 
 good  hope    through  grace,   comfort   and  ftablifh  you  in  every 
 good  word  and  work,  verfes  1 6^\y.    And  now  alfo  Brethren, 
 I  commend  you  to  God,   and  to  the  word  of  bis  grace,    which 
 is  able  to  build  you  up,  Adit  2D.  32.    Confider  what  I  fay,  (and* 
 have  did  J  and  the  Lord  give  you  understanding  in  all  things* 
 1  Tim.  2.  7.    Let  every  foul,  that  is  undemanding,  be  fubjefr 
 to  the  higher  powers  of  the  wordy   and  captivate  every  thought 
 to  the  obedience  of  the  truth ;  Let  every  Saul  who  is  ignorant 
 admit  of  the  light  of  the  Word  and  Truth,  to  fhine  round 
 about  him,  that  thefcales,  by  the  Miniftry  of  Ananias,  may  fall 
 away  from  their  eyes,  that  in  feeing  they  may  fee,  and  under- 
 fiand  the  truth  of  all  the  matters  and  myiteries  of  Salvation, 
 Ads  9.  15.  But  if  any  tnan  be  ignorant  (and  wHIbcignorant^) 
 let  him  be  ignorant,  and  ft  ill  be  ignorant,  1  Cor.  14.  58.    Oiy 
 Let  them  bear  and  fay ,  (  reade  and  (ee  )  It  is  trutb}  If  a.  45. 
 verfe  9. 
 
 And  fo  Sir,  becaufc  r  will  be  anfwerable  to  you  in  all  things, 
 1  do  now  fubicribe  my  felfV  as  in  relation  to  my  Matter  and 
 Lord  Jefus  Chi  ift.  His,  the  leafrof  his  Servants  and  Miniftcr*. 
 not  worthy  to  be  called  a  Servant  and  Minifter  of  Chrift ;  fo  in 
 reference  unto  you  my  Antagonift.  and  Opponent ,  Your,  the 
 greatcft  of  your  friends,  worthy  to  be  called  a  friend  of  yours, 
 (Tor,  am  I  therefore  become  jour  enemy*  hecaufe  I  tell  ym  the 
 
 truth  i 
 
Of  the  love  ofChrifi  Jejks  and  the  Brethren.  a  1 1 
 
 truth  >  Gal.+i6 .)  Wton  you  hav?  tried  all  your  Brethren  and 
 Fricndf >  Truth  will  be  your  belt  Friend  *  and  your  beft  Brother 
 will  be 
 
 feffiy  Watts. 
 
 From  Muckleigh's  P-irfonage, 
 July  the  I.  1656. 
 
 Now  I  proceed  from  a  Scribe  and  his  Letter 
 anfwered,and  a  Pharifle  or  Separate  chur- 
 ched, to  a  hypocrite  or  Dipper  fprinkled : 
 but  firfl:  of  all  to  be  queftioned  and  cate- 
 cliiied  j  and  fo  to  the  Narration  of  a  dip- 
 ping ,  to  be  cenfured ,  according  to  my 
 Proraife  in  the  Title  and  Frontifpieee 
 of  this  Trcatife.   Oncly  firft, 
 
 Courteous 
 
• 
 
 j 
 
Courteous  %eader-l) 
 
 Muft  defire  of  thee,  that,  in  the  read- 
 ing over  (if  fo  thou  art  intended) 
 This  Narration  of  a  Dippping,  with 
 a  Cenfure  thereupon ,  which  fol- 
 loweth  now  ,  Thou  wouldft  not 
 mind  a  Paffage ,  or  Paragraph  of  the 
 Former  Epi/iie  to  thee,  which  goeth  before  the  Anfwer 
 and  Inftru&ion  of  a  Scribe,  and  his  Letter-,  as  wherein 
 1  apologized  for  my  omitting  to  cite  and  call  into 
 the  feveral  Points  I  handled,  the  venerable  Tejlimonies 
 of  the  ancient  Doctors  and  Fathers  of  the  Church,  in 
 their  own  learned  Languages  :  This  I  excufed  unto 
 thee,  partly  becaufe  I  was  confined  and  tyed  up  by  the 
 Scribe  and  his  Queres,  onely  to  Scripture  Commands  and 
 Examples  fox  my  Anfwer$  and  partly  for  that  I  intend- 
 ed my  Anfwer  (would  go  no  farther,  then  in  a  recipro- 
 cal ,  and  interchangeable  Letter  returned  unto  him, 
 who  firft  occafioned  and  provoked  it.  Though  after- 
 wards by  reafon  of  the  larger  extent  of  my  Anfwer 
 then  I  expe#ed;.  The  Desk  refufing  atranfcription  of 
 
 *  it, 
 
To  the  %eader. 
 
 it,  to  which  I  had  offered  it ,  I  was  even  compelled  to 
 make  my  refuge  unto  the  Preffe ,  for  an  Impreflion  of 
 the  fame  •,  otherwife  all  the  labour  muft  be  loft  on 
 both  fides  ,  the  Queres  and  Letter  unanfwered, 
 the  Scribe  uninftru&cd  ,  the  Pharifee  uncharged, 
 and  Truth  unvindicated  ,  as  to  ,  and  by  my 
 fcif. 
 
 This  being  done,the  Anfwer  finifhed,difmiiTed,and 
 fent  away  for  the  aforefaid  purpofc ,  There  fell  out, 
 and  was  pra&ifed  in  my  Pariih,  and  (it  may  be  for  the 
 more  affront  to  me)at  a  houfe  of  mine  there,  This  Dip- 
 ping of  two  new  sifters  in  a  Pond  of  the  Yard :    The 
 which  being  in  publick,  upon  the  Lords- day ,  and  be- 
 twixt the  Morning  and  Evening  Worfhips,drcw  away 
 much  people  thither ,  and  was  difcourfed  of  by  many 
 iriouthes,  and  fo  famed  about  in  thefe  parts,  that  I  re- 
 folved  (and  could  do  no  lefs)  to  get  a  full  Narration  of 
 the  bufinefs ,  and  to  pafs  my  cenfure  upon  the  fame. 
 And  fo  having  firft  preached  it  down  in  my  Pulpit  to 
 my  own  Panfh ,  as  a  New  bufinefs  of  ill  confequence,  I 
 next  have  written  it  down  in  my  Study ,  to  thee  the 
 Reader ,  and  have  fent  up  alfo ,  this  my  cenfure,  after 
 the  former ,  my  Anfwer  ,  to  be  Impreffed  or  Im- 
 printed together,  into  the  fame  Tractate,  as  hand- 
 ling both  of  them,  matters  very  agreeable  and  con- 
 fonant. 
 /"""So  then  here  intending  the  Preffe ,  and  having  now 
 no  confinements  otreftraints  upon  me,  I  have  taken  my 
 full  Liberty  to  produce  and  bring  in  much  of  the 
 Leaned  Antiquity ,    and  to  write  out ,  and  tranferibe 
 their  weighty  Words  and  Speeches,in  their  own  Lan- 
 guages, as  many  of  them  as  I  had  by  me,  for  the  fuller 
 Confirmation  and  firmer  AtteHption  of  this  my  cenfure 
 
 upon 
 
To  the  Trader. 
 
 upon  chat  Dipping  •,  that  it  was ,and  is,  as  I  have  faid,a 
 Nw  buftn'fs,  and  a  very  Novelty. 
 
 Yea  this  I  have  done3as  for  the  convincing  the  Ana- 
 baptifts their  Dipping,  and  Immerging  Biptifm  (  fo 
 called)  to  be  of  Novelty  *,  fo  for  the  Cot  firming  the 
 OrchodoXjtheirS/^/wir/'w^and  Afperfing  Baptifm(as 
 ic  is)  to  be  of  4n?iqwt]Joy  the  evidences  of  chc  ancient 
 Fathers  and  Doctors ,  brought  forth  and  fhswed  on 
 both  fides :  and  fjrther  I  have  afcended  up  to  the 
 Htgbeft  Antiquity  of  a\\,  even  to  the  Ancient  of  dayes, 
 and  the  ?rirnogen:t  of  every  Creature,  and  have  (pro- 
 bably at  Icj ft)  fhewed,  that  Chrift  Jefus  himfelf  ma- 
 nifcfted  in  the  fl  (hw  -s  but  After  fedoi  Super  fufed  with 
 water,  and  not  D/pptd  and  Immcrged  under  the  water 
 (certainly  not  in  their  wiy  and  manner)  at  his  Ba- 
 prifmvby  S  fibn  the  Prime  biptift  ,  nor  other  Chri- 
 ftians,  after  him,  by  S.  Peter  and  the  other  Primitive 
 Bapti^ers.  And  as  to  rat  fi  thefe  things,  fo  (learned 
 Reader )  I  have  done  thus  much,  to  grat.fie  thee,  and  to 
 re/re/h  chee  with  the  rare  deltcac es  of  thefe  An- 
 cients, afcei  true  I  have  well  nigh  weaned  thee,  if  not 
 cloyed  thee  wuh  the  courfe  Ordinary  of  my  Mo- 
 dernefs. 
 
 Oncly,  I  wonder  at  the  Iron- brow  ,  and  Brazen- 
 foce  of  novel  Impudency  ,  and  New- light  9  that 
 whereas  ic  is  every  Seventh  day  at  leaft  ,  in  its 
 Chimney- houfe  Conventicles,  prating  againft  the 
 Old,  Laudable,  and  Ancient  Practices  of  this 
 our ,  and  other  reformed  Churches ,  it  dares  pre- 
 tend to  Ant -i quit y ,  (  fo  contradicting  it  felf ) 
 and  glory  ot  it  in  this  point ,  of  their  Immer- 
 ging and  Dipping  9  ( calling  it  the  Good  old  way  ) 
 who    fcorVit   3    and  feoff  at   the  fame  ,    and 
 
 *  z  all 
 
To  the  Reader. 
 
 all  Old  Light,  in  their  other  Tenets  and  Opini- 
 ons. 
 
 I  fay  no  more  to  thee  then  what  feb  faith,  32.7. 
 Dayes  jhould  fp(aky  and  mtdtidude  of  years  jhould  teach 
 mjdom.  And  fo  1 2. 1 2.  with  the  Ancient  is  wifdom,  and 
 in  length  of  dayes  undemanding.  And  laftly  ,  what 
 Solomon  fj  th,  Remove  not  the  Ancient  Land-Mark  which 
 thy  Fathers  havefet,  Prov.  22.28.  So  fare-  weli3  and 
 Fear  ill. 
 
 Tb 
 
 e 
 
i&i£?s&&&&i 
 
 JV 
 
 ■W*-*' 
 
 ■*•: 
 
 ■■*>. 
 
 ia^ir 
 
 -«&.*&*.;*> 
 
 77^  Narration  of  their  Dipping  in  a 
 Tondof  Much-leighes. 
 
 AFtcr  Supplication  within  a 
 Houfc  near  the  Pond ,  for  Gods 
 Prefcnce  and  Blefsing  ,  the  two 
 Women ,  or  Sifters,  gave  an  ao 
 count  of  their  Faith,and  others,  a  teftf- 
 mony  of  their  Life  j  and  after  fupliea^ 
 ting  again,thc  two  VVomen,or  Sifters, 
 did  privately  ftrip  themfelves  in  a 
 Chamber,  and  put  on  other  cloathes, 
 that  fo  they  might  have  their  own  dry 
 to  put  on^  again.  And  fo  they  C2me 
 to  the  Pond ,  wherein  the  Brother, 
 who  is  fct  apart  by  Fafting  and  Prayer 
 of  the  Church,  to  adminifter  the  Or- 
 dinances^ ood  in  the  water;  the  Wo-* 
 mcn,or  Sifters,going  into  the  water  al^ 
 
 fo, 
 
The  Narration  of  their  Dipping 
 
 fo  above  the  knees,  (but  the  one  afore 
 the  other  about  a  minute^)  He  took 
 them  one  after  another,  faft  by  the 
 cloathcs   about    the   (boulders,  aid 
 fpake  the   words  acccording  to  the 
 Inftuution,  feverally  to  each  of  them, 
 at  the  inftant  time,  immediately  be- 
 fore the  Dipping,  and  fo  dipped  them 
 feverally  ail  over  head  and  eais^  body 
 and  cloathes,  (having  firft  tyed  their 
 cloaths  together  with  a  firing,  about 
 and  above  their  knees)  He  dipped  ei- 
 ther of  them  but  once, and  then  railed 
 them  up  again,  and  fo  they  went  a- 
 gaiti  to  the  Houfe  and  fhifted  thcnv 
 ielves  in  a  Chamber  by  themfelvcs, 
 with  the  help  of  fome  women  j   and 
 they  fupplicated  again,    That    God 
 would  encourage  their  Souls,  and  in- 
 creafe  their  Faith,  and  the  reft  of  the 
 day  wasfpcnt  in  prayer,preaching,and 
 participating  the  Lords  Supper. 
 
 The 
 
in  a  Pond  at  MuchJeighes. 
 
 The  Jtyrrator  hereof  ( to  whom, 
 being  an  Attor  and  Abbettor  in  the  bufi- 
 Kefs,  I  wrote  for  a  true  and  full  iaforma* 
 tion  ,  becaufe  I  would  not  talg  it  upon 
 report,  from  Spectators  and  Lookers  on 
 onely)  added  theft  words  to  me. 
 
 I  am  fort j  to  hear  you  call  it  a  J\(ew 
 bufnefs,for  it  is  older  then  your  Spring 
 livg  of  Infants,  though  indeed  that  hath 
 been  fo  long  praHi fed  generally,  that  this 
 Old  Good  Way  feems  now  a  new  Thing : 
 And  no  wonder,  for  we  read  that  the  Song 
 the  Saints  fing  for  their  deliverance  out  of 
 Antlchriftianifm ,  is  termed  to  be,  as  it 
 were, a  newfong,  Rev.  14.5.  And  no  won* 
 der  though  the  oldTraBices  of  the  Saints 
 be,  as  it  were,  a  new  Thing  to  the 
 World,  and  unto  their  Leaders. 
 
 I  am  glad  to  hear  you  acknowledge  that 
 "Baptising  is  TUpping^  then  Sprinkling  u 
 not  'Baptising ;  we  confefs  that  every 
 "Dipping  u  not  "Baptising,  for  I  may  Dtp 
 
 my 
 
The  ISIarration  of  their  Dippingj&c. 
 
 my  *Dog,  but  not  *Bapti%e  or  T>ip  him  in 
 the  3\Qameoftbe  Father,  Son,  and  holy 
 gho/i. 
 
 Reader,  Thou  haH  heard  the  2\(ar* 
 ration  and  the  Addition,  now  read  on>and 
 hear  the  Cenfure,  and  its  %eafons ;  but 
 having  to  deal  with  Crabbed  Felloms, 
 ejpecially  here  in  this  Toint^for  they  go 
 backward  here  (which  they  do  not  elje* 
 where)  to  Antiquity,  and  the  (food  Old 
 Way)  I  muft,  and  therefore  will  begin  at 
 the  laft  and  lower  Words ,  and  fo  go 
 backward  alfo  (though  upwards')  that  fo 
 I  may  follow  them  and  overtake  them, 
 which  elfe  I  cannot  do. 
 
 THE 
 
&< 
 
 THE 
 
 DIPPER 
 
 SPRINKLED- 
 
 y*//  B*fii%ing  u  vot  Viffiwg.  I 
 
 SIR, 
 
 OH  Ou  have  no  caufc  to  be  glad  at  my  acknowledg- 
 ing that  Baptizing  U  Dipping  ,  (unlefs  with 
 Demotrittu  you  can  laugh  at  any  thing  you 
 hear)  for  then  I  muft  have  faid,  All  Baptising 
 i*  Dipping,  which  I  did  not,  as  who  know  that 
 but  fome  Baptizing  U  Dipping  and/em*  Bapti- 
 zing u  4  fprinkling  :  Baptifm  being  both  in  the  true  nature  of 
 the  thing,  and  native  fignitfcation  of  the  word,  but  an  ablution 
 And  wajbing  with  water,  which  may  be  done  either  way,  by  dip- 
 ping the  party  in  the  water ,  or  by  fprinkling  water  upon  the 
 
 party. 
 
 And  you  have  as  little  caufeto  be  forry  at  my  calling  your 
 Dipping  a  net*  Bnfmefs ,  (unlefs  with  Heraclitus  you  can  weep 
 at  every  thing  you  hear)  I  called  it  fo  indeed,  and  {hall here 
 now  make  the  Calling  true,  asin  word,  fo  in  deed-^  fofarisit 
 from  being  older  then  our  fprinkling  of  Infants ,  that  your  felf 
 helpech  it  forward,  faying,  That  thin  hath  been  ft  Lng  pratlifed 
 verier  ally  ,  that  yoxr  good  old  way  (of  Dipping)  fetrns  now  a  new 
 thing  >  It  feems  fo  to  you,  it  is  fo,  to  me. 
 
 You  make  me  in  the  meantime  no  whit  forry  but  glad ,  to 
 fee  you  moved  fomewhat  upon  the  charge  of  a  new  thing  orbti- 
 
 A  a  a  a  Jtnefe ; 
 
The  Diffing  u  a  new  Bufinefs. 
 
 finefs :  Are  not  all  your  things  now  new  ?  and  your  whole  Bu< 
 finefs,  is  it  not  new,  a  new  nothing  ? 
 
 This  will  do  well  indeed  (if  real)  and  will  be  a  credit  to  you 
 ( if  creditable  )  to  come  out  of  your  new  Lights  into  our 
 old  Light  j  toforfike  the  Novelties  of  your  Scribe,  and  em- 
 brace the  Antiquity  of  the  Scripture :  fo  you  would  be  thought ' 
 to  do,  by  alledgingof  that  Scripture,  Rev.  14.  3.  Though  very 
 impertinently  and  improperly  j  For  the  fong  the  Saints  fing  there 
 for  their  deliverance  out  of  A  ntichrifiianifmy  (belt  Co)  is  not  ter- 
 med there  to  be  as  it  were  a  new  fong,  by  the  world  and  their  lead- 
 ers, by  way  of  reproach  or  fcand#liz,ing  imputation :  but  by  the 
 Church  mid  its  Saints,  theviclory  of  the  Lamb  and  its  followers  ;- 
 and  the  fong  which  they  fung  for  it,  is  termed  a,  new  fong,  bf 
 way  of  Renown,  or  magnifying  Reputation  •  as  elfwhere  the  Scri- 
 pture fpeaketh  and  meaneth  by  the  fame  phrafe  of  a  new  fong, 
 Ffalm  3  3 .  3 .  and  Pfalm  44.  4.  You  apply  it  (a*  if  the  Lamb 
 and  his  Company,  or  their  vi&ory  and  deliverance, were  wrong- 
 ed and  miftermed  by  fome ,  as  it  were  a  new  fong)  to  me  for 
 vilifying  or  mifcalling  your  Dipping,  a  new  Bufinefs.  Thus,  in- 
 ftead  of  a  Leader  of  the  world,  (as  you  write  and  would  make 
 me)  againft your  meaning  and  will,  you  make  me  a  follower  of 
 the  Lamb ;  who  though  I  bear  a  part  in  the  fingingof  that 
 glorious  newftng,  yet  ft  II  may  and  (hall  fing  my  old  Jong  and 
 laying  of  your  inglorious  new  Thing  and  Bufinefs ,  namely  your 
 late  Dpping  amongft  us. 
 
 See  how  foon  you  have  profitted  much  in  thcfchoolof  one  Tj- 
 ranntu,  Alls  19.9.  (fo  but  the  other  day,  you  faid  and  thought 
 you  were  under  the  [pirit  of  Bondage)  and  what  is  the  vertue 
 and  efficacy  of  this  your  new  Dipping,  how  quickly  it  hath  made 
 you  a  right  and  pcrfed  Scribe  ,  and  taught  you  the  art  and 
 skill,  and  pra&ice  too  of  your  mafler,  which  is  to  pervert  Scri- 
 pture, wrefling  it  to  your  own  ill  intents  and  purpofes,  and  worfl- 
 ing  it  againft  its  own  good  meaning  and  fenfe. 
 
 For  all  this  that  you  have  cited  here,  The  accufation  of  a  new 
 thing, may  juftly  and  manifeftly  ftill  lie  againft  you,for  your  dip- 
 />/ȣ,  whilft  there  goeth  along  with  them  and  their  conquering, 
 the  Revelation  of  a  new  fong,  or  that  new  fong  of  the  Revelation. 
 But  I  muft  remember,  that  I  have  entitled  tru\  to  be  a  word. 
 and  work  of  Catcckifing  the  Dipper  ,  as  I  have  Inflrutted  the 
 
 Scribe  : 
 
The  Dipper  a  new  BaftUer^  no  Mwifter. 
 
 Scribe :  And  inftead  of  many  Quseres  which  I  received,  I  (hall 
 
 give  but  thefe  four  Queftions.  . 
 
 &  i .  Was  not  the  perfon  dipping  a  new  thing  ? 
 
 2.  perfons  dipped,  a  new  thing. 
 
 3.  Place  where,  a  new  thing. 
 
 4.  And  the  very  Dipping  it  fclf  for  the  ^^rnj  a  new 
 
 thing?  If  either  of -them  be  fuch,  then  let  this  be  my  firft  Ca- 
 techiftical  Quare  to  you,  of  the  perfon  Dipping ,  and  tell  me, 
 or  (hew  me, 
 
 QjKire  1 .  What  warrant  you  have  from  any  precept,  or  ex- 
 ample in  lacred  Scripture,  or  fucceeding  Primitive  Antiquity, 
 for  one  Lay-Brother  (no  Minifter  called  or  ordained)  to  be  the 
 'Dipper  or  Baptizer  of  another,  or  any  ? 
 
 Paul  indeed  baptized  Crijpus,  and  Gains ,  and  the  hou/hold  of 
 Stephanas,  I  Cor.  1.  14, 16. 
 
 The  fame  Paul  baptized  the  jay lor ,  and  all  his ,  and  a  certain 
 woman  named  Lydia,  Alls  1 6.  14,  3  3 . 
 
 Peter  baptized  Cornelius  and  his  houfsold ',  At~ls  10.48.  So 
 Ananias  baptized  Saul,  Alls  9.  18. 
 
 Philip  baptized  the  people  of  Samaria  ,  and  Simon  the  force- 
 rer  Alts  8.  12.,  13.  And  the  three  thoujand  fouls  which  were  ad- 
 ded unto  the  Church,  were  baptized  by  the  twelve  Apoftles,with 
 the  a-ffiftance  of  the  feventy  two  Difciples,  Alls  2.  38,41. 
 And  fo  the  Commiflion  was  given  by  Chrift  to  the  Apofiles}  as 
 of  Pre.,  ching,  fo  of  Baptizing,  Mat.  28.  19,  20. 
 
 And  fo  it  was  from  the  beginning  :  The  firft  Baptift  was  John, 
 who  baptized  sM  them  of  fade*  and  ferufalem>  and  Chrifi  him- 
 f elf,  and  his  Difciples. 
 
 Now  John  I  know,  and  Philip  I  know,  and  Ananias  I  know, 
 and  Paul  I  know,  and /Vfr  I  know,  and  the  twelve  ApoftlesI 
 know  ,  and  the  feventy  two  Difciples  I  know  ,  and  the  feven 
 Deacons  I  know,  that  they  were  fervants  of  the  mofl  High,  fent 
 and  appointed  of  God,  to  Jbew  unto  us  the  -way  of  falvation,  and 
 to  minijhrthe  holy  Ordinances  ,  Alls  16. 17.  Alls  19.  15.  But 
 who  are  ye  ?  Ye  that  go  for  Dippers  ? 
 
 And  whereas  it  is  faid,  that  Peter  commanded  them  to  be  bapti- 
 zed, it  feems,  that  together  with  Peter,  fome  other  Brethren 
 alfo  prefent  there,  either  aflifted  in  bringing  water,  or  (it  may 
 
 Aaaa  2  be) 
 
The  Differ  a  ntf»  Baptt^er,  m  Mtnifier. 
 
 be)  in  pouring  on  water,  or  afperfing  therewith,  the  houfhold 
 of  Cornelius :  but  at  the  command  and  call  of  Peter,  and  God 
 chiefly,  who  had  baptized  them  before  with  the  holy  Spirit*  Be- 
 fides,  they,  the  Brethren,  were  fome  fuch  of  the  Difciples,  who 
 had  before  an  ordinary  calling  to  fuch  like  work-,  if  not,  here 
 they  hau  extraordinary  to  this  in  prefent. 
 
 Thus^A*  i.  -J.  the  Pharifces  (I  wonder  how  the  Scribes 
 hypocrites  keptoif,  for  if,  asufually  they  had  been  here  jovir- 
 ed,  then  you  and  yours  had  been  here  fetcht  in)  in  their  fcru- 
 phng  at  John,  refolved  the  point ,  faying  unto  him,  Why  bapti- 
 ze]} theft  then,  if  thou  be  not  that  Chrifi,  nor  Eliaty  nor  that  Pro- 
 phet. And  at  the  3  3 .  verfe  fuhn  fheweth  his  Authority,  namely 
 his  Million  <  He  that  fent  me  to  baptise  with  wafer  :  The  Baptift 
 was  of  Gods  fending  j  nay,  when  Johns  difciples  came  and  told 
 him ,  faying,  Rabbi,  He  that  wo*  with  thee  beyond  fordan,  to  whom 
 thou  barefi  n  itnefs,  behold,  the  fame  baptiz.eth ,  and  all  men  com* 
 to  him.  fohn  anfwered  and  [aid ,  A  man  can  receive  nothing,  ex- 
 cept it  be  given  him  from  heaven,  fchn$.26,  27.  So  giving  us  a 
 rule  in  general  krft :  No  man  can  (lawfully)  baptize,  except  he 
 be  authorized  from  above,  that  is,  fent  of  God.  Soar  34  ver. 
 he  applieth  and  rxpoundcth  ,  in  the  particular  of  hi<>  felf,  as 
 before,  fo  here  of  Chrift  ,  He  whom  God  hath  fent  fpe*ket*  the 
 words  of  God.  And  thus  the  Author  to  the  Hebrews,  Chap  5. 
 ver.  4.  giveth  both  the  fame  Rule  in  general  •,  No  man  taketh 
 this  honor  unto  himfelf ,  but  he  that  is  called  of  God ,  as  was 
 Aaron :  alfo  maktth  the  application  in  particular  to  Chrift, 
 ver.  5.  So  alfo  Chrifi  glorified  not  himfelf,  to  be  made  an  high 
 priejt ,  but  he  that  fatd,  Thorn  art  my  fon  •  he  faid  alfo,  Thou  art 
 aprieftt&c.  To  circumcife  was  a  ward  of  the  Legal,  and  to 
 baptize,  of  the  Evangelical  Keyes  •,  and  they  belonged  onely 
 to  the  Priefts  and  Apoftles,  and  their  fucceflbrs  in  both  admi- 
 miniftrations. 
 
 So  then,  ftrlll  &sk  the  Que&\onyfrho  are  ye,  who  take  upon 
 you  (I  hope  not)  to  call  over  them  which  have  evil  fpirits,  the 
 .name  of  the  Lord,  (faying,  We  adjure  you  by  fefiu,  yet)  to  call 
 ovef  them  whom  ye  think  to  have  the  holy  Spirit ,  The  name  of 
 the  Father,  the  Sen,  and  the  holy  Ghrfl ,  laying,  We  baptize  you 
 in  the  namdofthefe. 
 
 §.  1.  Youranfweris,  They  are  Brethren  fit  apart  ty  faffing 
 
 and 
 
Of fe far  at  ion  and  calling  tot  hi  miniftery  ofBaptifm. 
 
 and  grayer  of  the  Church  yto  adminifter  hdy  Ordinances.  But  if 
 this  would  do  it,  that  they  are  Brethren,  and  that  they  are  fee 
 apart \  why  doye  not  all,  at  times,  become  Dippers  ?  tor  ye  arc 
 all  fcparaieJBrethren  j  there  is  but  one  letter  lefs  (and  as  little 
 literature)  in  a  brother  feparate  then,  or  as  in  a  brother /rr 
 apart. 
 
 jAnd  if  truly  fet  apart  to  adminifler  holy  Ordinances  ,  why  do 
 they  not  give  over,  as  inordinary,  their  iecular  Trades  and  Lai- 
 call  Callings,  and  wholly  or  chiefly  tend  upon  fuch  Admini  ft  ra- 
 tions unto  which  they  are  fet  apart:  forfo  is  boch  the  precept 
 and  example  of  the  word  you  fo  mnch  pretend  to.  Separate  me 
 Barnabas  and  Saul  for  tbervork^vchereunto  I  have  called  tht>m> 
 Alls  13.2.  Give  thy  felf  whoHy  unto  them,  i.  e.  Reading,  Do- 
 drine,  Exhortation,  and  the  Gifts  given  thee,  iT/w.4.  15. 
 It  is  not  meet we  -Jhoutd  leave  the  Word  of  God  and  ferve  Tables, 
 Acls  6. 2.  and  much  Jefs  Stalls. 
 
 §.  2.  If  jet  apart,  by,  or  of  whom  I  pray?  by,  and  of  thr 
 Church  you  fay  :  and  what  C  hurch  do  you  mean?  fure  your 
 awn  fmall  private  company  of  Believers-  orbe-youa  great 
 publique  mwlticude  of  chem.  And  now  are  you  not  again  out 
 01  the  goo >io la  way  ?  yes  fure-,  for  Chnit  never  gave  unto  uch. 
 a  Church,  no  not  to  the  whole  community  of  people  Believers, 
 as  Believers,  any  fuch  power  and  authority,  to  fet  apart* 
 Brother  or  Brothers,  to  admi  ifier  the  Ordinances  of  Chrifi  ,  as 
 Preaching,  Baptizing -,  but  onely  to  fuchashimfelf  cfrofe  out 
 of  the  Church  and  Believers,  to  be  Guides  and  Paltors-of  the 
 fame.  So  of  old ,  Ephef.  4.  1 1.  He  gave  fome  Apoftles  ,  and 
 fome  Prophets ,.  and  fome  Evangelifis ,  and  fome  Pafiors  and 
 Teachers 3  and'  it  folloWCth  ,  for  the Chtt> chits  perfecling  and 
 edify ingySic.  (not  to  the  Church  to  ordain  and  fet  apart)  the 
 Authority  is  Chrifts  to  give,  not  the  Believers.  And  Chriit  (of 
 old  too)  gave  the  Keyes  and  the  power  of  them  (one  part 
 whereof  is  this  fetting  apart  of  perfons  to  the  adminiftringof 
 holy  Ordinances)  to  Peter  and  the  Apoftles,  as  bearing  the  per- 
 fons of  the  Paftors  and  Guides  of  the  Church,  Mat.  16.  19. 
 and  not  as  reprefenting  the  Church  of  Believers,  (for  then  thefe 
 alfo  muft  have  power  to  binde  and  looiein  earth  and  heaven  by 
 Cenfures,  fehn  20.  23.  as  well  as  the  Apoftles  and  Paftors,  »nd 
 fo  women  and  children  may  comein  for  itJ.as.-Believe-rs.)- 
 
 1  sou  Id 
 
The  manur  $f  Crdaimd^  and  how. 
 
 I  could  never  fee  yet,  that  the  Miniftery  of  the  reparation, 
 had  any  reparation  to  the  Miniftery,  juft  and  right  according 
 to  the  good  old  way  •,  onely  a  kinde  of  popular  Democratical 
 defignation  they  have,  but  no  authoritative  or  official  Ordma- 
 tion,  which  is  Ariftocracical.  But  why  do  you  not  fpeak  out  to 
 the  full?  Was  he  your  brother  fet  apart  of  the  Church?  i.e. 
 your  felves  the  Brethren  to  adminifter  the  Ordmancerof  ChriO-, 
 and  was  he  not  alfo  authorized  to  give  Orders?  (or  do  you 
 mean  thefe  alfo  orders  by  them  Ordinances)  how  elfe  will  you 
 be  given  to  preaching,  or  be  a  gifted  Preacher  ere  long,  if  not 
 already  ?  Nay,  when  your  Church  and  the  Brethren  did  fet  him 
 apart  to  the  Miniftery,  did  not  your  Church  and  Brethren  give 
 him  Orders  and  Ordination  to  the  purpofe  ,  that  lb  he  might 
 give  back  again  to  your  Church,  and  any  of  theBrethren,  Or- 
 ders and  Ordination  j  and  fo  make  yours  a  very  orderly  Church 
 indeed,  in  running  round  in  a  ring  until  you  be  turn-lick  and 
 giddy-headed.  But  enough  of  this,  having  fpoken  largely  of  it 
 in  thelnftrudion  of  the  Scribe. 
 
 § .  3 .  Set  apart  of  the  Church,  but  how  I  ask  ?  You  fay  by 
 fafiing  and  prayer,  and  this  was  all  it  feems.  And  why  not  alfo, 
 by  Laying  on  of  Hands,  according  to  the  good  old  way,  laid  open 
 and  plain  in  the  Text  before  cited  ,  Atls  13.3.  and  tracked  or 
 traced  by  St.  Partial  Tim.  4. 14.  and  2  Tim.  1 .  6. 
 
 Thus  of  old  they ,  the  holy  Spirit,  and  the  Apoftles  did  fet 
 afi.rt  Brethren  to  the  adminiftring  cf  the  Ordinances  ,  and  this  of 
 old,  namely  the  Laying  on  of  Hands  alfo,  was  a  note  of  confer- 
 ring minifterial  power  and  authority,  as  a  means  alfo  of  procu- 
 ring Ipiritual  gifts  and  abilities.  Now  the  things  which  God  hath 
 jcyned  together  (in  the  conftitution  and  fending  out  of  a  Minifter 
 in  holy  Ordinances)  let  no  man  put  afvnder,  or  fet  apart  Fafl* 
 ixg,  Prayer,  dnd Laying  en  of "hands :  none  do  or  will,  but  fuch 
 ashayea  fpirit  of  Diviilon  and  Separation,  an  humor  of  No- 
 velty and  Innovation  ,  and  therefore  1  do  not  wonder  at  it  in 
 you.  Befides,  you  had  no  hands  to  impofe  in  fuch  a  btalinefs, 
 they  are  too  fhort  to  reach  up  ,  and  to  lay  upon  the  head  of  a 
 Brother,  as  to  Commiffion  or  Ordain  him,  or  let  him  apart,  as 
 from  God,  for  the  lacred  adminiftration  of  Baptifm  :  your 
 mouths  (hut  up  by  fefting,  and  your  hearts  enlarged  by  prayer, 
 may  do  well,  as  to  commend  and  prclent  him  to  God,  for  his 
 
 bleiling 
 
Lay  mens  baptizing,  in  cafes  rfnecefity^  what  and  when. 
 
 biefling  and  confirmation  of  his  graces ,  when  fuch  arc  rightly 
 and  duly/* t  apart. 
 
 §  4.  Y  >u  have  done  now  with  your  fet  apart  Brother,  but 
 there  is  another  matter  yet  to  be  done  according  to  the  old  way-, 
 for  they  alfo  in  the  1 3 .  Acis  4.  fent  axay  Paul  and  Bamabat, 
 And  fo  Rom.  10.  15.  How  Jhali  or  can  they  preach,  or  baptize, 
 ext  ept  they  be  fent.  True  St.  Paul  faith  y  Chrift  fent  me  not  to 
 baptise,  1  Cor.  1.  17.  (chiefly  and  primarily)  but  to  preach  5 
 yec  he  baptized  as  well  as  preached  and  intimateth  that  Chrift 
 lent  him  to  do  both,  as  being  conjund  parts  of  the  Miniftery , 
 Mat.  28.  19, 20.  though  diftind  offices  in  themfelves.,  and  the 
 one  preeminent  to  the  other,at  leaftwifein  St. Paul. 
 
 But  now  you  were  not  in  a  capacity  as  to  this  fending  out  of 
 a  Brother  to  adminifter  this  or  other  publique  holy  Ordinances^ 
 as  he  would  not  take  this  honor  to  himfclf,  to  be  an  AmbafTa- 
 dour  of  Chrilt,  fo  you  and  your  Brethren  could  not  give  it  unt» 
 him,  and  fend  him  forth,  for  that  you  muft  be  fent  your  felves, 
 before  you  can  fend  others  to  go  forth  into  the  nations,  Teach- 
 ing and  Baptizing.  SoChrift  himfclf,  John  20,  21.  As  my  Fa- 
 ther fent  me,  fo  fend  I  you.  In  a  word,  was,  or  is  your  Brothers 
 feparation  to  administer  Baptifm,  and  other  Ordinances,  ordi- 
 nary or  extraordinary  >  If  extraordinary ,  then  your  Church 
 did  nothing  here,  for  that  is  neither  of  man  nor  by  man^  you  did 
 not  then  fet  apart ;  If  ordinary,  then  your  Church  had  nothing 
 here  to  do  ,  as  which  it  felf  was  never  fct  apart ,  or  fent  out 
 from  Chrift  and  his  Authority  to  fuch  purpofe.  Thisbeing  mz 
 done  as  yet  to  you,  or  him  ,  you  may  think  what  you  will  of 
 your  Creature,  and  admire  your  Feature-  your  Brother  fct  apart 
 Dipper,  is  ftill  in  the  ftate  and  condition  as  your  felves,  and  as 
 before  ^  he  was  for  any  thing  you  have  done,  a  Brother,  but  no 
 Minifter ;  a  Separate,  no  Set  apart  •  a  Dipper,  but  no  Baptizer  -y 
 a  Lay  Teacher,  but  no  lawful  Preacher. 
 
 And  I  will  tell  you  what  Auftin  faith  of  fuch,  and  I  will  tell 
 it  you  in  Latiue,  becaufe  you  underftandit ,  Si  Laic  w  B  apt  if- 
 mum  dederit ,  nulla  cogentc  neceffitate  ,  alieni  mumrls  eft  ufurfa*- 
 tio,  lib.  2.  centra  Barmen,  cap.  1 3 .  This  I  defire  you  to  Englifli 
 to  your  Brother.  And  becaufe  perhaps  you  were  en  joyned  be- 
 fore your  dipping  to  renounce  your  Latine  alfo  as  a  profane 
 thiogj  or  dk-fincc  your  dipping,  you  may  have  drowned  much 
 
 of/ 
 
8  Lay  mens  bapityg,  in  cafes  ofnecepty,  what  and  when. 
 
 of  your  Latinc,  or  drained  ic  from  you,  I  will  give  you  another 
 faying  otTertnllian  in  Englifh,  in  his  book  ofBaptifin  :  To  give 
 Ihtptifnt,  is  in  truth  the  Bijbeps  right  t  after  htm  it  belongeth  to 
 Prieftsand  Deacons  ^  but  not  to  them  without  Authority  from 
 him  received  j  for  ib  the  honor  of  the  Church,  which  being 
 kept,  prefervech  peace :  were  it  not  in  this  refped,  the  Lai ty 
 might  do  i  he  fame,  all  forts  might  give,  even  as  all  forts  receive: 
 But  becaufc  emulation  is  the  mother  of  Schifms,  Let  it  content 
 thee  (which  art  of  the  order  of  Lay  men)  to  doit  in  neceflity, 
 when  the  ftatcof  tirnetor place,  or  per/on  thereunto  ccmpelleth  ■ 
 for  thcK  u  their  boldnifs  priviUdgcd  that  helf  ,  vehen  the  cirexm- 
 ftance  of  ether  wins  dancers  craved:  it. 
 
 Both  thefc  learned  and  pious  Fathers  yield,  even  to  a  Lay 
 man,  fuch  a  one  as  your  Brother  or  your  felf,  to  baptize,  in  a 
 cafe  or  ftate  of  neceflity  •  and  one  of  them  eniargethit,  To 
 time, place,  orperfons  :  I  fhall  but  guefs  at  the  particular  mean- 
 ings of  them,,  if  1  mifs,  let  who  can  and  will  redtiie  me ,  1  will 
 thank  him,  for  you  ( 1  know)  cannot  if  you  would 
 
 i .  The  cafe  of  neceflity  in  ftate  of  Time*,  is  when  the  Chri- 
 stian party  unbaptized  is  in  prefent  danger  of  death  ,  and  no 
 lawful  Minifter  at  hand,  or  to  be  fuddenly  procured. 
 
 2.  The  cafe  of  neceflity  in  irate  of  Place,  is  when  Pagans  are 
 converted,  and*  Church  there  to  be  planted ,  and  no  ordained 
 l^inifter  amongft  the  Converters. 
 
 3.  The  cafe  of  neceflity  in  flate  of  Perfn ,  I  fcarce  under- 
 stand, unlefs  it  be  this,  When  a<  he  or  (he  earneftly  defireth 
 and  imploreth  for  the  fa  me,  whether  by  its  fpcech,  or  its  need, 
 and  there  is  no  Minifter  to  give  it  Baptifm  ^  here  the  Lord  will 
 have  mercy  and  not  facrifice,  and  men  are  not  to  ftand  upon  this 
 ordination,  but  the  perlbns  falvation. 
 
 Let  but  your  Brother.,  or  your  felf,  (lay  and  expeft  fuch  cafes 
 of  neceflity,  before  you,  or  he,  dip  any  more,  or  baptize  again, 
 And  then  though  you  be  not,  nor  he,  kt  apart  fortheadmini- 
 ftrin^  that  Ordinance, but  are  meer  Lay  men  ,  you  fhall  hear 
 nothing  from  me  againft  the  fame,  I  affiireyou.  But  if  in  a 
 well  ordered,  and  already  planted  and  conftituted  Church,  and 
 that  when  there  are  no  fuch  cafes  or  itatesof  neceflity,  but 
 that  lawfully  ordained  Minifters  may  eafily  be  procured,  you 
 aid  your  Brethren  will  go  on  liill  to  dip  and  baptize,  and  that 
 
 publwrjoeTy, 
 
Agtm}  Rcbaptizifig. 
 
 publiqwely,  being  no  better  ordered  or  fee  a  part,then  you  have 
 related,I  (hall  fay  though  again,7V  talee  too  much  upmyouye  fons 
 of  Gad  (fori  fhall  not  hold  you  of  the  Tribe  of  Leti,  Num.16. 
 yj  or  Jjfachar  rather,  couching  down  between  two  burthen.^ 
 Gentf.  49.  14.  your  Laical  and  Minifterial  Callings.  And 
 it  fhall  come  to  paf>  as  Zacharius  faith,  Zach.  13.4,  5. 
 that  fuch  Prophets  /ha /I  be  a/hamed  every  one  of  his  vifion  ,  which 
 he  hath  prophefied :  ( and  every  one  of  his  Divifion  that  he  hath 
 made,  and  fet  a  partition  ;  yea,  of  his  Dipping  alfo  that  he  hath 
 miniftred,  and  Baprif  nj  and  he  (halffay  (and  confefs  at  laft)  / 
 am  no  Prophet^  I  am  an  Husbandman  •  for  man  taught  me  to  keep 
 cattel  from  my  youth.  God  never  ordained  me  to  dip  Chri- 
 ftians  from  my  birth. 
 
 Diftindly,  Take  this  a  Presbyter  or  Prieft,  in  refped:  of  his  Mir 
 nilterial  Character,  and  Order,  I  mean  onely  a  facerdotal  gift, 
 power,  and  commiflion)  is  primarily  and  principally  the  pub- 
 lick  and  ordinary  minifter  of  Baptifm  :  A  Deacon  may  baptize 
 alfo,  and  that  publikely  ,  fo  it  be  at  the  appointment  of  thebi- 
 fhop  or  Prieft,but  a  Prieft  by  his  own  right  may  baptize  ex  offi- 
 cio, as  we  fay,  by  vertue  of  his  facerdotal  office,  even  in  the  pre- 
 fenceofaBtfhop. 
 
 But  a  Layman,may  not  baptize  publikely , but  onely  privately^ 
 neither  privately  in  the  prefence  of  a  Prieft  or  Deacon,but  onely 
 in  their  abfence^  neither  alwayes  in  their  abfence,  but  onely  in 
 cafe  of  necefifcy.  Then  it  hath  been  permitted  (  according  to 
 the  good  old  way  ,  and  new  way  a'fo  of  true  Churches)  fome 
 fuch  times  to  Laymen  to  baptize,  fo  he  intend  to  do  that,  which 
 the  Catholick  Church  doth  ,  in  that  kind  of  adrmniUration, 
 The  fecond  Catethiftical  Q,u<nre ,  is  concerning    the   Perfcns 
 
 Dipped. 
 Outre,  2.  What  warrant,  of  precept ,  or  example  have  yon, 
 from  the  Sacred  Word,  or  Prim  tive  Antiquity,  for  your  Dip- 
 ping and  Anabapiz  ng  Chriftians  waihcd  before  ,  or  members 
 of  the  vifible  Church  ,  baptized  once  in  their  Infancy  by  lawful 
 Minifters  •  fo  as  the  two  Women  and  Sifters  were,  whom  your 
 Brother  Dipped? 
 
 Ask  now  of  the  days  that  are  pa^which  were  before,Hnce  the 
 day  that  God  created  man  and  woman  upon  Earth  ,  and  com- 
 manded circumciilori  fa  the  eldeft  Church  of  the  jew?,  andap' 
 ;  •  B  b  b  b  pointed 
 
10  Agaivfl  Rtbayti^ng. 
 
 pointed  Bapt  fm  in  the  younger  Church  of  the  Gentiles :  ask 
 from  the  beginn  ng  to  the  end  of  both, whether  there  hath  been 
 any  fuch  thing  as  this,  that  a  perfon  circumcifed  or  baptized  in.- 
 their  infancy  ,  were  ever  red rcuracifed  or  rebaptized  j  at- 
 growth  ,  or  years  after  ,  when  they  could  render  a  Rea- 
 fon  ,  or  make  confeflion  of  their  Faith  ,  &c.  Inftance 
 in  one  if  you  can  ,  and  be  inftant  upon  it  as  you  will ,  and 
 is  not  then  your  dipping  the  formerly  dipped,  a  new  buf  n:fs  ? 
 
 As  for  that  example  of  fcjbt*a,  upon  Gods  command  (Cir- 
 cumclfe  again  the  children  of  Ifrael  the  fecond  time  )  Jof.5.2. 
 This  doth  not  intimate  any  Repetition  or  Reiteration  of  that 
 Sacrament,  in,  or  to  the  fame  particular  Ifraelitifh  perfon  cir- 
 cumcifed,as  if  he  fhould  be  now  circumcifed  again^but  onely  re* 
 latestheReftauration  and  Renovation  of  that  Sacrament  unto 
 the  people  of  Ifrael  in  general ,  amongft  whom  Circumcifion 
 was  a  long  while  intermitted  and  difcontinued  ,  by  reafon  of 
 their  frequent,  yea ,  continual  journals  andremovings  up  and 
 down,  as  the  4,5,6  Verfes  do  evidence  the  fame. 
 
 As  for  that  Alls  19.5 .  of St. Pauls  prablife,  &  the  example  of 
 the  Ephefian  Difciples  in  the  Ads ,  it  is  abundantly  anfwered 
 in  my  Inftruction  of  your  Scribe  s   to  which  I  refer  you ,  and 
 3:add  this  for  a  plainer  and  (horter  Refolutionforyou ,  i.That 
 it  maketh  nothing  for  your  Re-dipping,  and  Re-baptizing. 
 '\      1 .   Becaufe  St.  John's  Bapt  fm  being  there  fpoken  of,and  you 
 or  your  Sed  being  Popifh  in  your  opinion  of  Re-baptizing, 
 and  fo  holding  from  hence  that  the  Baptifm  of  John  and  Chrift , , 
 j  are  two  different  Baptifms  ,  and  th  at  in  the  fubftance^and  not 
 h  onely  in  the  Degree  of  the  rfignjfication  and  efficacy,  Here  was 
 j  no  iterat  on  of  one  and  the  fame ,  but  the  miniftration  of  a  di- 
 •yerfe  Baptifm, ,  and  fo  is  not  to  your  or  my  purpofe. 
 %.       2  For  that  there  is  no  Baptifm  of  water  fpoken  of,  muchlefs 
 **'     there  (aid  to  be.  reiterated  •  (that  the  Ephefian  Difciples  had 
 Jong  before  received  from  fome  of  Johns  Difciples)  but  onely  the 
 Baptifm  of  Fire,  i.e.  of  the  Spirit  and  the  miraculous  gifts  of  the 
 fame,  is  there  mentioned,  which  theyconfcfs  they  had  notfo 
 much  as  heard of,namcly,that  they  ufiially  as  then, accompanied 
 the  other  Baptifm  of  water.    Andfo,that  theformer  wasthat,, 
 they  were  baptized  with  ,  and  was  poured  upon  them  there, 
 in  the  Name  of  Jefus,  namely,  the.  gifts  of  the  holy  Spirit, 
 .which  were  miraculous, .  Iff 
 
Again\l  Rebapti^ing. 
 
 ii 
 
 If  you  (hall  produce  (as  fomewhat  you  mult  fay  for  your 
 felvcs)the  example  of  Saul, Cornelius  and  the  Eunuch,  baptized 
 in  their  eider  years  upon  their  convcrfion  to ,  and  confeiTion 
 of  Chrift:and  the  commands  of  God  to  Amnios,  Peter  and  Phi- 
 lip, &c>  to  baptize  them  thereupon:  All  this,and  as  much  more 
 which  you  might  have  alledged  of  the  fame  fort  brings  no  ad- 
 vantage to  your  practice,  no  age,  to  your  new  bufinefs  of  Re- 
 baptifing  the  fecond  time :  for  ,that  the  mentioned  above,  were 
 their  ffrft  and  onely  baptizings,  they  being  fome  of  them  Pagans 
 born,  others,  aliens  from  the  Covenant  of  Chrift,  adverfe  and 
 opposite  to  ignorant ,  -at  leaftwife,of  the  Chriftian  Faith  ;  were 
 then  firft  of  all  baptized,  upon  their  embracing  of  it,  and  never 
 after  baptized  again.  No,  not  the  Black  Ethiopian  amongft 
 them,  was  ever  dipped  the  fecond  time-,  And  what  is  all  this,  to 
 your  Redipping  of  two  Women  baptized  before  in  their  infan- 
 cy^ being  born  Chriftians  and  within  the  Covenant  of  Grace 
 andChri{i?Yea  more,if  the  Pope  of  Pome  ftiould  come  over  into 
 .EtfgAf^and  turn  Proteftanc,  or  become  one  of  your  Se&,  afe- 
 parate^  nor  we  would,  nor  flhould  \ou  (of  right)  baptizehim 
 again,  having  been  baptized  before  rightly-,  as  to  the  Element 
 and  Words  of  Inftitution. 
 
 Therefore  the  Ancient  Orthodox  Church,  never  Re- baptized 
 Hereticks  themfelves ,  upon  their  return  and  rcverfon  to  the 
 Faith,  (who  were  before  baptized  j  nor  the  children  of  Profef- 
 fors,  though  baptized  by  Hereticks,  cr  heretical  Miniiters,  if 
 rightly  according  to  the  Ordinance  )  but  rather  condemned  it, 
 and  pronounced  it  a  Herefie  to  hold  it ,  or  to  pra&ife  fo,  a  Re- 
 "baptization. 
 
 For  the  Sacrament  of  the  Eucharift ,  there  is  a  Quotiefcunqne, 
 
 &  it  (hoiild  be  received  as  oft  of  the  fame  Perfon  as  may  be  con- 
 
 veniently  ,  for  that  our  growth  and  augmentation  in  grace ,  ^2% 
 ought  to  be-daily  and  continually,  whereof  theEuchar.listhe 
 Sacrament :  But  I  never  read  of  above  a  femel,oi"  the  Sacrament 
 ofBapt  fm,  that  it  fhould  be  received  above  once,  of  the  fame 
 pcribn ,  becaufe  our  Spiritual  Birth  and  tneifion  mbo Gbrift  is 
 out  once,  whereof  Bap  ifm  is  the  Sacrament.  The  thing 
 isa&edbut  once,  and  therefore  is fignified  but  once. 
 
 J  acknowledge  indeed  that  it  is  no  where  exprefly  written, 
 thatbaptifm  fhould  not  be  irerated  and  rece.ved  the  fecond 
 
 B  b  b  b  2  time 
 
1 2  Children  Chriflenfag,  is  no  Cutting. 
 
 2> 
 
 time,  (o  its  no  where  faid,  there  are  thre©  Perfons  of  the  Deity 
 though  the  word  (of  Perfons)  is  not  in  facred  Writ,  yet  the  will 
 ofGod  about  the  things  fignified  by  the  Word  ,  is  revealed  and 
 expreffed  in  the  fame,  io,  the  Will  of  God,  that  baptifm  fhould 
 not  be  iterated  ,  and  once  baptized  fhould  not  be  re-»baptized, 
 or  baptized  i  he  fecond  time,  appears  partly  out  of  what  I  have 
 allcdged. 
 
 i.  That  Circumcifion  was  never  iterated  ,  none  evercir- 
 cumcifed  twice ,  and  Baptifm  fucceeds  Circumcifion. 
 
 2.  That  there  is  mention  made  of  an  Iteration  or  often  Re- 
 ceiving,the  Lords  Supper,  but  not  a  fyllable  of  Intimation  there 
 orelfewhere,  of  the  like  of  Baptifm. 
 
 3, That  in  the  very  Place  and  Scripture,whereChrift  inftituted 
 Baptifm  (which  yet  had  been  the  very  proper  place  for  it)  there- 
 is  no  order  at  all,  for  rc-baptizing,or  iterating  baptifm. 
 
 4.     That  among  all  the  many  examples  of  perfons  baptized 
 There  is  not  one  recorded  to  have  been  re-baptized,  no  not  Si- 
 mon tbe  Sorcerer  ,nor  Dem/is  theRevolter,not  one  of  the  Corin- 
 thians-nor  of  the  Galathians  relapfed,but  onely  were  called  up- 
 on to  Return  to  the  Grace  of  the  Covenant  (fealed  in  their  firft  • 
 Baptifm)  by  Repentance  and  Faith. 
 
 Ifuppofe  the  grand  reafon  of  your  re-dipping  and  re-bapti- 
 zing in  elder  age  is  this,  for  that  you  hold  your  firft  dipping  and  J 
 baptizing  to  be  vain,  Invalide,&  fruftrate,  which  was  tranfa&ed  * 
 in  your  infancy  (forfo  one  of  your  Se&  told  me  the  other: 
 day ,  that  when  he  was  a  Child  he  was  Chriftened ,  but  he  was 
 then  alfo  but  cozened.)  As  I  warned  him,fo  I  wifh  you,to  take 
 heed  unto  your  way  est  hat  you  offend  not  in  your,  tongue  or. 
 thought,  fo,  as  in  either  of  them  to  reproach  the  Living  God, 
 or  blafpheme  his  holy  and  effe&ual  Baptifm  ,  by  thinking  snd 
 calling  this  a  Cozenage,  and  him  a  Mocker. 
 
 Did  God  cozen  the  whole  Church  and  People  of '  Ifrael 
 v;hen  he  appointed  and  commanded  their  children  even  but  of 
 eight  days  old  to  be  circumcifed?  how  then  dorh  he  cozen  the 
 Church  and  people  of  the  Gentils  in  our  Infants  baptized, feeing 
 baptifm  is  the  Circumcifion  made  rtixhot.t  h,:nds  ,  Col.  2.  ii. 
 Nay,  feeing  both  Circumcifion  and  Baptifm  are  the  figns,  and. 
 fcals  of  ihat  one  and  the  fame  Everlsfting  Covenant  of  Grace ; 
 rbey  neither  are,  nor  can  be  any  cozenage  or  fruftrate  things,to 
 
 thej 
 
Cbildrtm  Cbrijiening^  is  no  Cozening.  T  ? 
 
 the  right  Partakers  of  them  (until  they  befruftrated  by  them- 
 felves,the  Partakers,as  by  Efau  was  his  birth-right,  and  alfo  his 
 circumcifion,  and  then  God  is  rather  mocked  and  cozened,  then 
 a  Mocker  and  Cozener  -J  but  they  are  valide  and  of  force  to  the 
 fpiritaal  good  ends  and  purpofes  of  cither  •,  and  therefore  being 
 rightly  once  imprinted  ,are  of  vigour  and  vcrtue  •  of  frait  and 
 efficacy  during  life,  and  (o  long  as  the  Covenant  lafteth,  which 
 fe  everlafting-,  (as  I  faidj  and  fo  need  not  to  be  repeated  and  re- 
 iterated, but'  are  often  to  be  revolved,  and  revived  in  our 
 mindes ,  memories  and  meditation,  and  the  Tenor  of  the 
 Covenant  daily  to  be  ftudied  and  practifed  , -and  the  Condi- 
 tions thereof  on  our  part  to  be  obferved  and  performed  accord- 
 ingly. 
 
 Rather  your  feff ,  Sir,  and  your  two  Sifters  were  cozened 
 and  cheated  (atid'never  fo  much  in  all  your  lives  as)  when }  ou 
 renounced  that  your  firft  Chriftian  Infant  baptifm,  and  received 
 this  your  fecond  novel  youthful  Dippifm 
 
 Nor  can  that  be  any  good  reafon  of  your  re-dipping  or  re- 
 baptizing,  your  defefr  of  Faith  in  the  time  of  your  Infancy ,  or 
 fithence  days  of  age,  your  Eccefs  of  fins ,  fuchas  have  vacated 
 the  gracious  Covenant  and  vitiated  a  good  Confcience.  For 
 you  muft  confider ,  that  the  Covenant  is  fealed  in  Baptifm  ,  or 
 Baptifm  is  added  to  the  Covenant  on  Gods  part  as  well  as  man?: 
 God  promifing  there  Grace  and  Eternal  life ,  and  man  fti- 
 pulating  for  Faith  and  new  Obedience  ■  Though  therefore  you 
 might  or  did  fly  from  the  performance  of  your  Promlfe,  by  Hy- 
 pocrifie  or  Apoftafie  ,  and  upon  fuch  default  on  your  part  loft 
 your  right  and  claim  of  eternal  life  •  God  notcvithftanding  ftood 
 and  ftandeth  ftill  firm  to  his  Promife  on  his  part ,  as  who  never 
 breaketh  Covenant  with  any  ,  nor  ever  lofeth  his  right 
 to  any  party  baptizsd  by  any  default  made  on  his  fide.-  - 
 
 Thefe  things  if  they  be  true,  as  they  are  moft  true,God  being 
 not  at  man  that  he  {hould  change  and  alte-  ,  to  what  purpofe  was 
 it,  that  you  fhould  or  did  ent.-rancw,  into  a  Covenant  with 
 God,  and  reiterate  the  feal  thereof,  Baptifm  ,  and  fo  be  re- 
 baptized^nd  re-dipped,  which  was  but  a  will-worfhip  of  yours, 
 fruit  lefs-,  and  a  tradit  on  of  men,need!efs,no  where  commanded  * 
 you  of  God  j  no  where  exemplified  to  you  by  thc-men  cf  God, 
 the  faints, 
 
14  Sinners  muft  retttrn  to  the  Covenant  by  Repentance, 
 
 ,j — , — *i , .       — — '  
 
 This  rather  you  fhould  have  done  as  that  one  and  onely 
 neceffary  thin«  you  fhouLdhave  repented  of  your  evil  ways 
 and  works,andfo  have  returned  unto  Godwin  Covenant  already 
 and  ftill  with  you,  fealed  in  your  Infant-Baptifm  ;  (though  for- 
 feited on  your  part,  yet  not  releafed  on  Gods  part )  This  you 
 (hould  have  earneftly  pleaded  with  God ,  confefiing  your  fins, 
 and  by  Faith  firmly  embracing  it ,  through  Chrift  your  Advo- 
 cate and  M^diatour-,  Thus  you  would  have  fet  your  former  Ba- 
 ptifm  on  work ,  and  your  felf  too  in  performing  the  conditions 
 thereof,  and  lo  you  {hould  have  recovered  and  received  all  the 
 fruits  and  benefits  of  the  Covenant  of  Grace,  fealed  to  you  by 
 Baptifm  in  your  infancy. 
 
 This  every  where  in  Scripture  do  the  Prophets  call  upon 
 Covenant-breakers  on  their  part,  and  his  revolting  and  relapfed 
 people ,  to  repent  and  to  return  to  their  firft  Covenant  with 
 God, fealed  in  their  Circumcifion,  not  to. any  re-circumcifion  as. 
 y ou may  fee  Jeremy  3.1,12.  Hof.z.y.^nd6Ji. 
 
 And  fo  theApoftie  cals  to  the  Corinthians,  and  the  Gala- 
 thians  who  were  far  gone  from  God,  yea  fain  from  Grace,  not 
 to  put  off  their  old  baptifm  and  to  put  on  a  new^  but  to  put  off 
 the  old  man,  and  to  put  on  the  new,  to  Repent  of  fin  and  to  re- 
 turn to  the  Grace  of  the  Covenant,&  to  perform  the  condition 
 of  their  baptifm  ,  and  to  grow  up  in  the  fruits  of  the  Spirit, 
 minding  them  of  their  firft  baptifm,  that  as  many  of  them  as  were 
 baptised  into  Chrift  have  fut  en.  Chrift, Galat.  3.27.  1  Cor.  6. 1 1 . 
 fuch  iverefome  of  you,  but  ye  are  wafted,  but  ye  arefanllified,  &c. 
 fee  aifo  Rem.  6.  3 ,  &c. 
 
 The  Husband  who  hath  kept  the  marriage  contract  invi- 
 loable  and  undefiled  in  his  part ,  and  is  willing  to  receive  into 
 bed  and  board  a  fornicatng  wife,  requires,  no  new  marriage  or 
 ..  the  folemniries  thereof  again,  but  her  humiliation  onely  and 
 «*  fubmiflion.  with  promife  of  better  carriage  after.  God,  who 
 keepeth  Covenant  for  ever,  fait  and  indifToluble  on  his  part,  is 
 alfo  ever  ready  to  admit  into  his  Grace  and  Favor. all  who  have 
 gone  a  whoring  from  him, onely  upon  their  repentance  and  for- 
 row.with  refolvesof  reformation  lor  time  to  come, and  experts 
 nonewfolcmn  Re-baptiz;ngs  and  Re-dippings  into  the  Cove- 
 nant ;  butlhavefpokenfomewhat  of  lhis,iiuhe  Scribe  inftnict- 
 ed. 
 
 I 
 
Rebaf  ligation  not  the  good  old  way  of  the  ancient  Fathers,  1 5 
 
 I  fhall  add  to  this  point,  but,  afew  words  of  the  good  old  Fa- 
 thers of  the  Church  •,  and  fhall  fhew  by  them  that  this  your  fe- 
 cond  baptifm,or  rebaptizing,  was  &  is  none  of 'their  good  old way. 
 
 Some  of  them  built  their  judgements  againft  Rebaptization, 
 upon  thofe  Texts,  Row.  6.  9.  Heb.9.28.  wherein  its  faid,  Chritt 
 died  once  for  all,  but  once  offered for  fin  :  Hence  Baft  I  de  Spirit  u 
 fkntlo,  Cap.  15*  ^  oi^ct^iv  to  <Tw]t)ftiv  $a.7rji(T^.cfy  \<7tH£&v  e?r  \nv 
 
 lit"  75  j3  lmt<Tua .  I  Englifh  it  for  your  fake,  We  know  there  is  but 
 me  faving  Baptiftr ,  for  that  there  is  but  one  Death  for  the  world, 
 and  one  Refurretlion  from  the  dead,  of  which  Baptifm  u  the  Figure* 
 
 Damafc.  Hb.^.Orthod.  fid.  Cap.  10.  hath  almoft  the  fame- 
 words,  as  to  the  one  Death. 
 
 Auguftine diode  vera  &  falfapoen.  Cap.  3.  (if  that  be  his  • 
 Book)  hath  the  fame  z\(o,Semel  Chrifius  crucifixus  eft ,  &  una 
 mortefua  nos  omnes  redemit ,  quod  videns  Ecclefia,  intellexit^  non 
 iterandum  effe  Baptifma.  (Let  the  Englifh  before  ferve  for  this 
 alfo.)  Ye^Damafcen  calleth  the  Reiteration  of  Baptifm  rightly 
 collatedj  «,''*w'fa)«»  «  %&*  as  if  rebaptization  5  were  a  kind 
 of  Recrucifixion  of  Chrift,  others  of  them  concluded  againft  re-*- 
 Baptization  from  John  I 3 .  I O.     He  that  is  wajhed  needethnot, 
 fave  tovrafh  his  feet -^  but is  clean  every whit..    Thus  A 'uguftine^ 
 lib.  11.  de  Baptifmo  contra  Donat.  cap.14.     Quid  fitperniciofius,  • 
 mnbaptizari  an  rebaptizari ,    judicare  difficile  est  -r  Invenio  de 
 utraquc  Domini  fententiam  •,  nam  efr  Petro  dixit  ,  qui  lotus  eft 
 non   habet   neceffitatem    iterunt   lavandi ;    &    Nicodemo ,  ni~ 
 ft    qui*   renatus  fuerit    ex    aqua    &    Sfiritu  ,    mn   intra- 
 hit  in  regnum  c oe.hr um  :  It  is  hard  to  judge  whether  of  the 
 two  is  more  pernicious,  not  to  be  baptized  at  all,  or  to  be  again^ 
 baptized.  I  finde  the  Lords  fayings  of  both; ,  for  he  faid  to  Peter  9 , 
 He  that  is  wafhedneedeth  notjave  to  wafh  hisfeetjbut  is  clean  every 
 whit.  And  to  Nicodemm,  unlefs  a  man  be  born  of  water  and  of  the 
 Spirit ,  he  cannot  enter  into  the  Kingdom  of  heaven^  John  3,  5V 
 It  feems  St.  Auftin  could  not  well  tell,  or  would  not,  which  of 
 the  two  are  the  worft ,  an  Abaptift  or  an  Anabaptift. 
 
 Ambrofea\(o,  lib.deiis  efuiinitiantur  my  ft.  cap.  6.  and  Ful-- 
 gentius  de  Fide  ad  Petrum,  cap,  3  6.  agree  to  the  fame  interpre- 
 tation of,  and  argumentation  out  of  that  placeof  ^c/wagainft 
 Rebaptization  ^  efpecially  Fulgent***  S}whofe  words  are,  Jdeo- 
 
 Maptifma^i 
 
\6        Rebaptizatkn  not  the  good  old  way  of  the  ancient  Fathers, 
 
 Baptifma,  et[t  ab  Hotretieis  fuerit  ddminiftratHm,  medo  in  mrr.int 
 Vatrps ,  Filii ,  &  Spirittu  fantti  fnerit  fattirm  ,  veneralti  titer 
 agnnfeendum,  Qr  abhcct  nulUttnm  iterandum  ejfe  ,  juxta,  dillum 
 Chrifti  feme  I  lotus  ncn  indigtt,  nifi  ut  pedes  Uvet.  I  {hall  englifh 
 this  the  rather  to  you,  becaufe  it  confirms  a  pafTage  of  mine  be- 
 fore, which  (perhaps)  feemed  ft  range,  if  not  falfe  to  you: 
 Therefore  Baptifm,  although  it  were  adminiftred  of  Hereticks, 
 as  long  as  it  was  done  in  the  name  of  the  Father,  con,  and  holy 
 S  pirit,is  venerably  to  be  acknowledged:,  and  even  for  this,not  to 
 be  repeated  or  reiterated, according  to  the  faying  of  Chrift,  once 
 wafied,  hath  no  need,  fave  to  vrajh  bus  feet.  Others  of  them  con- 
 duded  againft  Rebaptizing  from  Ephef.  4.5.  One  Lord,  one 
 Pai'h3  one  Baptifm.  Thus  Leo  Papa,  cited  by  Gratian  decret.  de 
 cenfer.  dift.  4.  Ca*cn  ncn  licet.  And  fo  Them.  Aquinas  in  ^..Sent. 
 Diftinff.  3 .  I  (hali  onely  tite  what  the  learned  Hugo  faith,  Hag 
 autboritate  ttniverfi  utwitur,  All  the  Ancients  make  ufe  of  this 
 Text  and  Authority,  againft  fecond  or  double  Baptifm  :  quoA 
 enimunttm  eft ,  geminan  non  pcteft :  that  which  is  but  one,  can- 
 not be  doubled  and  iterated ,  whether  a  man  be  baptized  of  a 
 Catholique,  orofaKcretick,  as  he  alfo  addcth^  but  no  more 
 of  this,  becaufe  there  is  fomewhat  of  this  unity  of  Baptifm,  in 
 my  Inltruction  of  a  Scribe. 
 
 J  know  there  be  fome  of  our  Divines  do  not  allow  of  thefe 
 ancient  Deductions  and  Argumentations  from  thofe  Texts  cited 
 by  them  9  which  I  believe  they  would  have  made  good  ana 
 farm,  if  they  had  bcenqueftioned  in  their  times  •,  and  now  others 
 might  do  the  fame  in  their  behalf.  But  this  in  prefent  is  onely 
 my  bufinefs,to  (hew  their  Judgements  (not  to  maintain  all  their 
 Argument*,  by  which  they  grounded  them)  I  fay,  to  fhew  what 
 their  judgements  about  this  your  Redipping  and  Rebaptizing, 
 namely,  that  they  are  quite  againft  it,  and  would  not  own  it,  as 
 any  of  their  good  old  wajes  ,  its  evident,  th  s  was  the  r  ftrong 
 and  unanimous  judgement ,  and  >.  herefore  the  •  (and  very  p  o- 
 bably)  confirmed  it  from  the  Scripture  Dictates ,  mentioned 
 and  produced  above. 
 
 The  third  Catechiftic.J   Quaere  ,  aktit    the  wtntr  of  this 
 Dipping. 
 
 Qujir:  3.  What  warrant  or  command,  or  example,have  you 
 from  the  facred  Scriptures ,  or  the  fucceeding  Primitive  Anti- 
 quity, 
 
Dipfivg  bw  not  with  the  Clothes  on,  1 7 
 
 quity  ,  for  your  dipping  of  perfons  in  their  cloches  and  veft- 
 ments  at  your  baptizing  them  j  fo  your  two  Sifters  ftripping 
 themfelves  in  a  chamber ,  and  putting  on  other,  and  other; 
 clothes ,  that  fo  they  might  have  their  own  dry  againft  they 
 came  to  the  Houfe  again  from  the  Pond  •,  went  into  the  Pond  in 
 their  clothes,  and  there  were  dipped  in  their  body,  and  clothes, 
 (as  you  relate  to  me,  and  as  you,  or  others  inftru&ed  them)  All 
 thisfpeaketh  novelty,  and  nothing  elfe  but  a  new  bufinefs,  un- 
 heard m  Scripture ,  unfecn  in  Antiquity ,  and  the  Ancient 
 Churches. 
 
 For  do  you  think  that  the  Eunuch,  or  Lydia,  were  thus,  and 
 in  this  maner  baptized  of  Philip  and  Panlm  the  waters  clothed, 
 and  with  their  garments  upon  them  \  and  that  to  this  purpofe 
 they  went  alide  in  private  to  fhift  themfelves  of  the  fuits  they 
 had  on,  and  to  put  on  others,  that  they  might  have  dry  clothes 
 ready,  againft  they  came  out  of  the  water  with  their  wet  ones  : 
 fay  not  fo,  no,  not  in  your  thought,  for  the  Scripture  faith  no 
 fuch  matter  ^  no,  nor  fuggefteth  any  fuch  thing  to  thought. 
 This  being  then  Itlent  here,  fucceeding  Antiquity  muft  br  heard 
 what  they  fay,  and  you  cannot  refu'c  to  do  fo  ,  feeing  in  your 
 dipping  you  plead  it  for  the  g ood  eld  way  ,  and  reject  my  ap- 
 peachmg  't  for  a  new  bufinels. 
 
 Now  :here,  and  then,  when  Baptifm  was  performed  by  im- 
 merfion  or  d  pping,  (yec  I  make  fome  difference  'twist  the 
 words  as  I  fhall  fhew)'they  ftript  their  bodies  of  all  their 
 clothes,  and  went  into  the  water  ftark  naked,  and  were  baptized 
 naked  ,  even  as  Adam  and  Eve  created  naked  were  in  Paradife  ^ 
 as  naked  as  ever  they  themfelv  s  were  born  into  the  world  ■  as 
 Chrift  was  crucified  on  the  crofs ,  and  as  the  boiies  fhall  go  to 
 heaven  or  hell :  (for  by  thefe  patterns,  the  Anc  ents  exprefTeJ 
 the  maner  of  it,  and  if  you  fee  any  vail,  or  fuch  like,  about,  or 
 over  the  bodies  of  any  of  thefe  at  the  time  of  baptizing  ,  it  is 
 the  Painters  fancy,  it  was  not  theirs,the  Ancients  fafhion.) 
 
 I  know  you  look  for  a  proof  of  this  old  way  ,  this  naked 
 truth,  which  I  (hall  give  you  to  the  proof  and  reproof  of  your 
 new  bufinefs,  of  clothed  or  cloaked  novelty. 
 
 Cyril  of  Bier.  Cctecb.  My  flag.  1 1 .  faith,  'cv^Cs  *,v  thi^oy  if 
 «* TTi^i  t~i  TtV  yiwvtL,  v.eu  yvj.vJ  n   ■'•  (2rc  yvuv.i  «  j  hi  i'Vn  wcIvtwv 
 
 *\  tr-c  ntyyv'Sri)  &c.    When  ye  went  into  the  water,  yon 
 
 Cccc  put 
 
— '  ■■'  ■  ■         l»  ■  ,' 
 
 1  8  Ptfprg  wot  not  with  the  Cktbes  on. 
 
 put  off  your  garments ,  as  a  token  of  the  old  man  put  off,  &c. 
 and  (o  being  naked ,  you  were  like  Chrift  ^  who  being  naked, 
 Spoiled  the  powers  and  principalities:  and  it  was  a  wonderful 
 thing  ye  were  naked,  and  were  not  afhamed  as  Adam.  And  fo 
 other  Ancients  of  the  Greek  Church  do  teftifie  the  fame,  whont 
 1  forbear  to  cite  -y  onely  I  adde  Chryfoftom  Bomil.  6.  upon  Col.z* 
 becaufe  he  addeth  the  myfticail  of  this  putting  off  the  garment 
 at  baptifm,  to  be  the  putting  offthe  old  man :  'A**'  %*&  wdwf- 
 t>:onf,iyjpi'vZm  ivrMtfii  n'fMif'nv  '■  WTXiftcdHi  wo.  tf.'XiX.fott.yn  yj[y>*TtU, 
 <?*f  armS'v^lau  vvv  rev  nra.h.axbv  av^oxztov,  x)  Qpivri  hmCrivau  vtus  LuyJhas 
 
 &7n><Pvtl<u  afTTip  7K  i(M&v<t,-KnAEl444  Cretenfis  upon  the  4-Oration 
 of  Nazianzen  ,  becaufe  he  makes  an  addition  of  certain  officers 
 and  helpersappointed  to  undrefs  them,and  take  offthe  garment* 
 of  thofe  that  were  to  be  immerged  or  bapcized,&  to  drefs  them, 
 and  to  put  them  on  again  afterwards.    Ad  facerdc-tem  quidem  k 
 adducituryqni  jpirituali  regenerations  denandftt  eftjpfe  autem,  & 
 pedes  e')W adhibita mimfir-orum  eerum  qui  ad  Ijgc  oottftituti  pint 
 opera,  cakeis  nudat,  &  corftts  univerfum  dettgit.     And  for  the 
 ancient  Latine  Church  r  Ambrofe  teftifieth  the  Cuftom  ,  and 
 urgeth  from  it  againft  the  covetous  perfons ,  faying  ,  Thy  mo- 
 ther brought  thee  forth  naked ,   when  thou  cameft  into  the- 
 world  j  the  Church  (thy  mother  too)  received  thee  naked  when 
 thou  eameft  to  the  Laver  ,  and  wouldft  thou  go  clothed  and 
 rich  to  Keaven  ?  I  will  tranferibe  the  very  words  of  Ambrofe  in, 
 his  own  eloquent  language  r  Idea  nudi  in  feculo  nafcimur%  nudi 
 et'um  accedimtu ad  Uvachrum,  v.t  nudi  qucque  &  expediti  ad 
 coeli  jannam  prtper&mtis  ;  quc-.m  ant  em  ineongruum  ejr  abfttrdum 
 efty  ut  quern  nudum  mater  genu it ,  nudum  fufiipit  Ecclef.a,  dives 
 intra>-e  velit  in  caelum,  &c    And  becaufe  I  may  have  occation 
 anon,  and  again,  to  make  ufeof  itr  I  willalfo  fet  down  Anfel- 
 rr.ui  his  witnefs  and  words  upon  the  third  Chapter  of  Matthew, 
 where  twice  he  (kith  it  .,  amongft  the  reafons  he  giveth  of  Chrift 
 being  baptized'r  this  was  one,  and  another  this,  That  none 
 fliould  difdain  to  be  baptized  of  his  inferiour,  (as  he  was  of 
 JJm)  That  none  fhould  be  afhamed  to  be  naked  or  denudated 
 in  the  fight  of  men,  (as  he  was  before  fohn,  and  the  reft  of  the 
 company  there  baptized)    P litres caufaquare  Chrifliu  ad  ba- 
 ptifmum  acceffit,  prime  ut  exemple  tips  invitaret ,.  nequis  forte  i» 
 :i-:>}c[!tih((minu.w  dtugtkni  crufafcent,  &c*   It  feems  by  this 
 
 teftimony 
 
Of  Mtn^  w*meny  or  Infants,  i  £ 
 
 teftimony  of  //«/?/*»,  that  Chrift  himfelf,  as  all  thofe  baptized 
 
 of  John,  were  baptizechiaked.  — —— ->. 
 
 If  you  think-all  this  to  make  nothing  againft  your  new  bufi- 
 nefs,  becaufe  they  fpeak  of  mens  dipping  ,  and  yours  was  of 
 womens  dipping,  1  (hall  therefore  (becaufe  I  fee  you  minde  not 
 that  of  St.  Pafrf,  that  in  Chrift  fefm  rieyp  there  i*  neither  mah 
 nor  fetnale t  no  difcrmination  of  fixes,  as  to  the  Gofpel  ordinan- 
 ces) (hew you  the  fame  old  "way  ,  in  ufe  for  women  alfo-,  fo 
 Chryfofiom  in  his  Epiftle  to  Pope  Innocent  relateth ,  that  women 
 alfo  were  baptized  and  immerged  naked :  for  there  he  relateth 
 unto  that  Pope,  how,  when  Thecphilits  a  Bifhopof  Alexandria 
 had  raifed  a  tumult  for  the  eje&ing  of  himfelf  out  of  the 
 Chuich,  this,  amongft  other  things,  fell  out ,  That  the  women 
 who  were  there  in  the  Church,  and  had  ftript  themfelves  naked, 
 as  prepared  for  Baptifm  ,  upon  the  noife ,  and  for  fear  of  this 
 fudden  and  cruel  commotion,ran  away  naked  out  of  the  Church; 
 and  through  fear  ,  had  no  time  and  leifure  to  provide  for  the 
 fhamefaftnefs  and  modefty  of  that  fex ,  by  putting  on  their 
 clothes  again;  I  adde  fomewhat  to  the  words,  but  nothing  to 
 the  fenfe  of  Chryfofiom.  And  he  alfo  relateth,  that  there  were 
 women  appointed  of  purpofeby  the  Church  (not  tofliift  off 
 the  better  clothes  in  a  chamber ,  and  put  on  worfer  to  be  dipt 
 in,  as  your  courle  is)  to  accompany  them  to  the  water,  and 
 there  to  take  offthcir  clo:  hes^  and  fo  alfo  for  the  more  decency, 
 and  that  nothing  of  immodefty  might  appear  or  be  occalioned, 
 the  women  were  baptized  naked  by  themfelves  aparc  from  men, 
 (as  the  men  apart  by  themfelves  naked.)  To  which  alfo  Epi~ 
 phanim  atteiteth,  Hares.  79.  and  Aftgufiine  22.  Book  of  the  city 
 of  God,  8.  Chap,  for  Attgvfiine  there  fpeaks  de  parte  fcemina- 
 rum  ad  Bapufierinrn,  a  certain  part  and  place  about  the  Fonts, 
 or  where  the  women  Pood  apart  from  the  men  ready  to  be  ba- 
 ptized :  like  as  Epiphanies  doth  of  rayi**.  Ataiaviyjav,  i-it*.  ri 
 oiuyonrfy  rii-)V9 txna  y\vx^  &c.  an  order  of  DeaconefTes  ap- 
 pointed for  the  fafeguarding  of  the  womens  modefly  and 
 fhamefaftnefs,  toundrefs  them  at  Baptifm.  And  Cyril  alfo  in 
 the  place  aforefaid.  The  which  Cuftom  held  on  until  Bernards 
 time,  who  was  made  a  Monk  in  the  year  1 1 1  o.  in  whofe  dayes 
 that  old  way  was  put  by,  becaufeof  fome  fcandall  and  offences 
 were  given  or  taken,  through  haughtinefs  and  wickednefs  on 
 
 Cccc  2  the 
 
20  ofMett,  fvomen,  or  Infants. 
 
 the  one  or  other  fide  ,  which  the  innocency  and  honefty  of  the 
 former  Ages  kept  oflfand  prevented. 
 
 By  this  time,  Sir,  I  hope  you  fee,  that  your  dipping  of  women 
 in  their  clothes,  is  anew  bufinefs  in  the  Church,  and  hath  no 
 print  or  footiteps  to  be  feen  in  the  old  way ,  or  amongft 
 the  ancient  Writers  and  Fathers  of  the  former  Churches.  Tea, 
 this  your  clothes-dipping  alfo,  is  fo  new  a  thing,  that  not  much 
 above  fourteen  or  fifteen  years  ago ,  your  predeceflburs ,  and 
 primer  Anabiptiits,  the  Virgins  of  Sion,  and  the  precious  Sons 
 of  the  fame,  theProfelytesof  tbofe  dayes,  did  in  the  Evening 
 refort  and  run  together,  and  went  naked  into  the  Rivers,  their 
 Jordan ,  and  were  there  dipped  and  plunged  in  their  naked 
 bodies  (without  clothes  on  them)  by  their  fo^-Dippers,  or 
 Dipper-  fchns. 
 v--  I  cannot  deny ,  but  that  Infants  alfo ,  as  well  as  grown 
 perfons,  were,  according  to  the  old  way,  undre/Ted,  or  taken 
 out  of  their  clothes,  and  were  baptized  and  dipt  naked,  and  pre- 
 fently  clothed  again,  and  fo  carried  to  theBifhop  to  be  con- 
 firmed, as  Gregory  the  Great  acknowledgeth  in  his  Sacramt  n- 
 tary,  in  which  is  kt  down  the  order  of  baptizing  Infants :  To 
 which  I  fhall  adde  the  Teftimony  of'  another  .  one  Alexins  or 
 Albine,  by  name,  who  lived  in  the  Year  780.  and  fo  220.  years 
 after  the  aforefaid  Gregory  •  and  the  rather  I  do,  becaufe  he  was 
 anEnglifhman,  born  in  Torkfhire,  (and,  it  may  be,  thereupon 
 called  the  other  name  Albine,  of  Albion)  he  was  the  fcholar  of 
 our  venerable  Bede,  and  the  fchool-mafteralfo  (as  friend  and 
 familiar)  to  Charles  the  Great-,  by  whofe advice  ,  Charles  the 
 Great  founded  the  Univerfity  oiParia^  and  appointed  four  prin<- 
 cipall  Heads  and  Prefidents  thereof ,  Rabanus,  Alcuinus^  Clau- 
 dius, fohames  Seems, z\\  the  Scholars  of  our  Beda :  (fo  much  is 
 France  beholding  to  England  for  their  Learning  and  learned 
 men)  bnt  to  the  purpofe,  the  words  of  Alcuine  are  ,  Vojlquam 
 vefiiti  ftterim  Infantes  (he  is  fpeaking  of  Infants  after  they  had 
 been  baptized  naked)  depcrtantvr  ante  Pontificem  adconfrman- 
 di  m  ;  who  fate  in  a  feat  fixed  fomewherc  in  the  Church,  or  in 
 Sacrario,  the  Chancel  or  Vtftry,  for  the  fame  purpofe ■  where- 
 fey  I  conceive,  it  was  at  the  fol?mn  times  of  Baptifin  ,  twice  in 
 the  \  ear,  Eafter  and  Whitfontide,  an  evideut  Teftimony,  both 
 for  Infant-baptifhi,  and  alfo  for  Infants  baptized  naked.    And. 
 
 "it 
 
Of  Men^  mmtn^  or  Ipfants*  2 i 
 
 it  is  true  alfo  that  the  oJd  and  late  Liturgy  of  our  Church  of 
 England  mcntioneth  thcMinifters  taking  thechild  to  be  ba- 
 ptized,into  his  arms,&  naming  it,  {halloas  the  Rubrick  hath  it) 
 dip  it  in  the  water,  fo  it  be  difcreetly  and  warily  done,  but  whe- 
 ther in  the  cloaths ,  orontofthecloaths  ,  it  is  not  exprefTed. 
 In  prefent  I  think,and  fo  (hall,  until  I  be  better  informed  ,  that 
 our  Church  meant  a  dipping  of  the  Infant  out  of  the  cloaths  , 
 and  therein  owned  the  Antiquity  of  the  pradife^  but  yet  (hewed 
 her  authority  in  things  of  fuch  nature,  for  that  (he  addeth.if  the 
 child  be  weak,  it  (hall  fuffice  to  pour  water  upon  it,  fo  indulg- 
 ing the  health  and  welfare  thereof:(and  what  child  is  not  weak, 
 m  thefeour  Northern  cold  Clymates  ? )  though  not  contradi- 
 cting Antiquity  which  did  fo  dip  children  naked  in  thole 
 Eaftern  warmer  Countreys,  where  they  might  more  fafelydo  it- 
 I  am  fure  (lie  meant  not  your  new  way  of  dipping  in  the 
 cloaths  over  head  and  ears  ,  and  the  whole  body.  What  if  (he 
 meant  the  dipping  of  the  naked  face  onely  ,  or  the  naked  fore- 
 head ,  and  head  aifo  in  the  water,  by  fuch  as  hold  (till- to  the 
 dipping  there  mentioned  ?  fo  doing  ,  as  it  croffech  not  the  Anti- 
 quity for  the  reafon  I  gave  but  now ,  fo  it  favoureth  not  your 
 novelty  for  the  reafons  1  have  given  againfl:  thefame  all  this 
 while. 
 
 By  this  time  you  may  fee  and  hear  how  your  dipping  and  ba- 
 ptizing bodies  in  their  cloaths,  ia  a  new  bufines,  and  none  of  the 
 old  way.  I  remember  Jvftin  Martyr  in  dial',  ad  Tryph.  gives  the 
 Pharilees,  that  peculiar  term  and  epithite,  of  /3*^W;.,  becaufe 
 of  their  wafhing  fo  many  things,as  cup<5,pots,veflels  and  tables, 
 as  are  mentioned  Markj-^.  But  thefe  are  civil  orfuperlH- 
 cious  wa(hings,  or  ceremonial.  Your  Scribes  furpade  thefe 
 Pharifees,  indipping  of  cloaths  and  all ,  in  their  baptizing  and 
 wafliings,  which  are  Ecle(iaftical,religious.  and  even  moral  with 
 them,and  therefore  may  more  juftly  be  called  Ga.*T-:r  */,  dippers 
 or  wa(hers,and  in  this  ienfe,  Johns  the  Baptifts.  I  do  look  when 
 you  (hall  fall  from  this  novelty  in  this  Sacrament  of  Baptifm^to 
 fuch  another  novelty  in  the  other  Sacrament ,  and  when  you 
 break  bread, give  it  into  your  profelytes  hands.with  their  gloves 
 on.  I  omit  to  open  unto  the  Reader,  the  packet  of  thefe  otheu 
 frivolous  if  not  fcurrilous  Rites  and  Ceremonies  which  were  ufeij 
 at  this  your  dipping,  fome  whereof  you  relate,  and  others,  Yibc 
 
2  2  X>tyfwg  andpronQuncingjb&fti'fy^&c.mHfl  be  in  the  fame  hfittnt. 
 
 modeftylfuppofe)you  fiience,but  are  talked  of  by  else  fpe&ators 
 as  rtdicufous  arret  tniamous.  I  queftkm them  not  at  all,  for  thoy 
 were  ?1I  fuch,{|ue$ionlefs,onely  this  I  queftion,Hdw  men  of  fuch 
 fincerity  onely,  fhould  be  thus  full  of  ceremony  alfo,  and  won- 
 der alio  how  you,  who  hate  in  others,  innocent  and  ftgnificant 
 ceremonies  in  minifterial  celebrations,  and  abominate  them,  as 
 the  abomination  of  defolation,throwing  them  away  as  the  rags, 
 and  patches  of  Popery,  and  rending  them  off,  as  the  fringes  and 
 laces  of  the  whore ,  fhould  now  be  (6  far  in  love  of  them  as  to 
 clothe  and  adorn  your  Dippal  adminiftrations  in  fuch  orfenfive 
 and  fenflefs  Kites,  and  Ritual  drefles ,  fo  that  your  brother  may 
 be  better  called  a  mafter  of  Ceremonies  then  a  Miniiier  of  Or- 
 dinances. 
 
 This-one  thing  I  (hall  queftion  here,,  why  your  brother  wa*fo 
 quick  of  his  words,and  fo  flow  at  his  work?  for  fo  it  feems  by  the 
 narration  (which  is  your  relation)that  he  jpake  the  tvords  aecorA- 
 tag  to  the -irji  fatten;  1  baptise  thee  in  the  Name  of  the  Father ,  the 
 S\/-,  .indthe  htly.  Gheft,  before  he  dipped  them  in  the  Heater ,  though 
 but  tmmediatlj  before,  The  which  I  take  to  be  another  novelty,if 
 not  more/orr.e  vanity  be  not  in  it. 
 
 For  our  Englilh  Liturpv  .  confenant  to  the- ancient  Litur- 
 gies of  he  Churches,  doth  otherwhe  and  better  practife  &  di- 
 rect :  where  (as  the  Rut  nek  hath  it)  the  Minifter  naming  the 
 child,  fl.all  dip  it  in  the  water,  faying,,  I  baptize  thee,  e^f. 
 And  I  conceive  there  is  good  reafon  for  it  ,  that  the  dip- 
 ping into,  or  fprinkling  with  water,  and  the  pronouncing  the 
 words  of  adminiftration  I  baptize ,erc.{hou\d  be  done  in  one  and 
 thefame  inllant  of  time,  as  two  conjunct  Ads,  (and  not  one  be- 
 fore the  other)  becaufe  the  (ign  and  the  t  hing  fignified  are  two 
 correlate  parts,  and  go  together,  not  one  before  the  other.  If 
 either  may  go  immediately  &  inttantly  before  the  other.lt  is  the 
 dipping,  before  the  words,  as  our  Liturgy  hath  it,  (Dip  it  in  the 
 water,  faying)  and  not  the  words  before  the  dipping  as  your 
 T)  mpany  doth  it,  (he  fpake  the  words^  before  he  dipped)  nay, 
 there  is  not  verity  or  truth  in  it  to  fay  the  words,  I. ba- 
 ptize, &c.  before  the  party  be  in  the  water  ,  or  the  water  upon 
 the  party. 
 
 Lit  your  Dippers  tongue,dipt  and  tipt  (it  may  be)aforehand 
 for  the  better  keeping  out  of  the  cold  of  v\  ater,  d  d  run  fo  faft, 
 
 in 
 
of  wtter  in  Baptifmy  Commw  water.  2  $ 
 
 in  the  pronouncing  the  words  ofinftitutution  ( too  fa  ft  indeed, 
 as  which  did  run  before  it  was  fent^and  Jpake  before  the  Lord  opened 
 the  mouth  of  'the  man ,  Numb.22.2S.)  that  his  hands  ,  having 
 taken  fuch  faft  hold  of  the  fifters  hy  their  clothes  about  the 
 flioulders  and  loath  to  let  it  go,  or  put  them  out  of  his  fight,  till 
 needs  muft,he  forgat  the  work  fraction  of  dipping  them,&  pur- 
 ting  them  under  the  water  at  the  fame  tirne,or  before  the  fpeak- 
 ing  of  the  words  of  Institution  :  And  fo  I  may  fay,  as  the  Comar- 
 dian  doth  „  in  a  like  dipping  and  tripping  ,  Neque  lingua  *ecjue 
 WAnm  fuumfaciehant  ojficium  ,  I  may  put  in  necjue  pedes  (as  the 
 Comedian  doth)for  his  feet  ran  too  faft  to  the  Pond,afwel  as  his 
 tongue  ran  too  faft  in  the  Pond. 
 
 The  Fourth  Catcchifiical  Quaere  t  is  about  the  place  where  the 
 pipping  was  done. 
 
 Q.  4.     What  warrant  have  you  of  precept ,  or  example  of 
 fecred  Scripture,  or  fucceeding  primitive  Antiquity,  for  your 
 dipping  of  yourS  Hers  &  other  your  Pro'elytes,in  Ponds  at  your 
 Baptizing.     This  to  be  don:,  I  underRand  from  all  prefent 
 there.  It  was  your  modefty  and  humility  not  to  make  any  Re- 
 lation or  mention  of  it,  for  that  it  was  your  own  Pond  of  your 
 yard,  and  fo  not  to  glory  of  it,  that  theDipper  fhould  make 
 choice  of  yourPond7your  common  &  ordinary  pond,where  your 
 Ducks  and  Geefe  do  wafh  themfelves  dayly,  to  honour.it  with: 
 a  folemn  dipping  of  two  fpecial  Sifters  therein  at  their  Bap- 
 tifm. 
 
 I  fpeak  not  this,  aj  if  I  took  exception  to  common  and  ordi- 
 nary water,  ufed  in  Baptifm ;  yea,  I  acknowledge  that  Goc£ 
 thereforeelfo  made  choice  of  the  vulgar  and  common  Ele- 
 mentary water  to  fe.tforthr  as  the  purifying  and  cleaning  of 
 fouls  from  fin,  by  the  b'ood  of  Chrift  (which  water  that  wafh- 
 eth  doth  well  reprefent)  fo  the  general  offer  and  benefit  of 
 the  grace  of  Chrift  thereby  to  all,  rich  and  poor  ,  even  the 
 meaneft  and  vulgars  (whi«h  the  commonnefs  and  copioufnefs 
 of  water,  every  where  to  be  had,  doth  alfo  intimate.)  And 
 therefore  that  queftion  about  the  necefiity  of  water  unto  bap- 
 tifm, fo  that  in  decay  and  defect,  thereof,  there  can  be  no  Bap- 
 tifm in  wine,  or  milk,  or  other  liquor,needed  not  either  to  ha  ve- 
 beenfirft  raifed,  or  after  fo  hotly  purfked  by  Hunnius  and  his 
 party  „  for  that    water  is  fo  common,  a.  liquor  as  every 
 
 wher> 
 
2  4  Whet  her  wine  in  defect  of  Wtter  may  be  ufned. 
 
 where  to  be  had,  and  at  all  times,  as  there  will  be  no  need 
 (nor  hath  been  that  ever  I  read)  of  running  out  for  wine,  ox 
 other  liquor  to  minifter  the  fame  in  Baptifm.  yea,  and  fo  long 
 as  water  may  be  had,  wine  or  other  liquor  is  not  to  be  ufed  out 
 of  a  luxury  of  pride,  or  pride  of  luxury,  left  they  be  called 
 yi/jariiiorotv6ra.<>::rxhtot'usy  winy  and  windy  men  too,  like 
 as  fome,  who  ufed  water  inftead  of  wine  in  the  Lords  Supper, 
 when  this  might  alfo  be  had  under  a  pretence  of  abilinence,but 
 not  abitinence  of  pretence,  were  called  by  the  Church  >f0^-a- 
 p;i?v.T*/,or  Aqmr'ri^  watry  and  wafhy  Hercticks,  as  Avgufiir.e 
 witnelTeth ,  Harrf.  64. 
 
 But  yet  this  I  add,  that  if  there  be  fuch  an  invincible  want 
 and  unavoidable  fcarcity  and  privation  of  water  for  Baptifm, 
 and  wine  for  the  Lords  Supper,  fo  as  no  watc.  can  be  procured, 
 1>ut  <  nely  wine  may  be  had ,  where  baptifm  cannot  with  edifi- 
 cation, and  ought  no:  in  duty,  to  be  delayed ;  fo  alfo  no  wine 
 1  an  be  gotten,  hue  onely  water,  where  the  Lords  Supper  can- 
 KOt  with  edification,  and  ought  not  in  duty'to  be  delayed, 
 there  the  one  may  befupplk-ci  by  the  other  in  each  Sacrament  ^ 
 the  water  by  wine  in  baptifm  ,  and  the  wine  by  water  in  the 
 Lords  Supper.  And  if  there  be  no  affectation  of  novelty  in  ei- 
 ther, no  contempt  of  either  of  theelements,no  neglect  or  inqui- 
 sition or  acquisition  of  the  proper  element  to  either,  I  fuppole. 
 there  can  be  no  charge  of  Hercfie ,  or  breach  of  inftitution ,  in 
 iuch  administrations ,  where  the  peculiar  and  proper  common 
 e!err.ents(as  I  may  fo  call  them)of  wine  and  water, proper  to  the 
 LordsSupper,  andcommonly  in  ufe,  proper  to  Baptifm,  and 
 commonly  in  ufe,  cannot  be  had  and  procured, where  fuch  admi- 
 niftra  ions  ought  to  be  done  and  performed. 
 
 If  any  fhall  here  ask  what  need  all  this,  feeing  water  is  every 
 where  to  be  had  for  baptifm  ,  and  alfo  wine  for  the  Lords  Sup- 
 per, I  a'-if.vei\either,is  not  fo  every  where  to  be  had ,  and  there- 
 fore it  is  not  a  needlefs  difcoarfe-  for  there  is  no  ufe  of  wine  in 
 y/wtr/Vtf, where  there  where  brethren  that  wrote  loCr.lt'tn  here- 
 abouts,as  Btna  in  his  25  epiltle  relatcth  ;  and  there  are  beHdes  a 
 font  who  werey&are  &  fo  called,  Abstcmkwjxho  cannot  endure 
 tiie  very  fmell  or.-leaft  talt  of  wine,but  they  will  Iwoon  away,  as 
 we  fpeak;  and  h\\  down  for  dead,  what  fhalfrhefe  be  done  to  ? 
 i  hc\  mufruiiher  not  receive  the  Lords  Supper  at  all ,  which 
 
 they 
 
whet  her  wine^  in  deft  ft  rfwdter,  may  be  ufed>  2  5 
 
 .they  cannot  well  anfwer ,  if  they  ask  not  for  it ,  nor  we,  if  we 
 deny  it  them  •,  or  elfe  we  muft  give  it,  and  they  receive  it  but  in 
 one-  kinde,  (for  neither  can  they  away  with  it,  if  diluted  and 
 mixed  with  water)  and  then  we  fhall  doasthePapiftswould 
 have  us,  and  Bcllarvtine  propoundeth  ,  as  the  wife  way  of  the 
 Roman  Church  ,  to  heal  up  this  inconvenience,  namely,  the 
 withholding  of  the  Cup  from  fuch  .people,  (lib.^.deSacr. 
 cap.  24.)  And  how  and  if  the  Prieft  alfo  fhould  be  fo  Abftemi- 
 ous  ?  its  readily  replied,  none  of  thefe  are  ever  taken  with  fuch 
 a  dii'eafe. 
 
 What  remains  then ,  but  that  they  muft  and  may  take  this 
 Sacrament  in  water,  or  other  drink ,  ufuall  and  familiar  unto 
 them  j  like  as  Philip  Malanllhon  tells  the  Ruthins ,  that  they 
 may  do  well  to  take  the  fame  in  their  u^s^a/,  or  ordinary 
 Mede,  for  the  fcarc.ty  of  wine  amongft  them,  lib.  de  nfu  integri 
 facramenti. 
 
 And  if  there  had  been  no  water  in  that  Defart  where  the  Eu- 
 nuch was  converted,  and  earneftly  defired  Baptifm,  (as  in  many 
 defarts  there  is  none)  and  he  had  faid,  See  here  is  wine  in  my  cha- 
 riot (in  ftead  of)  See  here  is  water  ,  what  doth  hinder  me  to  be 
 baptized,  I  doubt  not  but  Philip  would  have  baptized  him 
 therein,  and  the  abfence  of  water  would  not  have  hindered  it, 
 but  the  providence  of  God  difpofed  it  otherwife,  and  better 
 too,  there. 
 
 Laftly,  I  fhould  not  have  touched  upon  this  difcourfe,  but 
 that  I  finde  Runnins,  and  Be 'liar mine,  and  another  J  emit,  faco- 
 btu  ^Gualteritu  ,  courfly  handling  Calvin,  Bez,a,  Melantlhon 
 hereabouts,  whom  I  ought  to  defend  in  the  way  of  truth,  as  be- 
 ing three  great  Lights  of  the  Proteftant  Religion.  To  let  the 
 firft  of  thefe  alone,  Hunnius  •,  the  third  I  named  Gttalterins,  cal- 
 leth  this  a  Diabolicall  mutation  of  the  Eucharifttcall  matter, 
 lib.  1.  Tabula  Chnnol.  The  kcond^Bellarmine,  roundly  asketh, 
 Qtiis  dedit  Philippo  authoritatem  matandi  (acramentorum  mate- 
 rum  ?  fomewhat  like  my  Scribe  and  Pharifee  •  By  what  autho- 
 rity doeft  thou  thefe  things,  and  who  gave  thee  this  authority  ? 
 (he  fpeaksth  of  Philip  Melantlhon)  I  anfwer,Ch rift  gave  it  un- 
 to him,  and  the  other  two  ,  (in  the  cafes  mentioned)  and  that 
 upon  good  reafon.  For  a  good  reafon  hereof  may  be  given, 
 that  this  being  the  mind  and  meaning  of  our  Saviour  Chrift, 
 
 D  d  d  d  by 
 
2 6  Whether  wine  in  defaft  ef  water  may  be  ufed. 
 
 by  fetting  forth  the  fignes  of  thofc  things  by  which  our 
 bodies  are  waftied  and  cheri(hed(as  the  water  and  wine)  thereby 
 to  prefcnt  our  spiritual  ablution  and  augmentation  by  his 
 blood  ,  we  do  no  way  fwerve  or  go  from  that  his  mind  *nd 
 meaning, if  without  any  wantonnefs  of  innovating  in  the  want 
 of  the  one ,  we  fubftitute  another,  as  wine  for  water  in  baptifm, 
 or  water  for  wine  in  the  Lords  Supper  ,  or  any  other  com- 
 mon and  ordinary  liquor  that  may  have  ,  though  not  an 
 equal,  yet  alike  analogy ,  of  walhing  and  nourifhing  fpiritu- 
 ally. 
 
 By  which  may  be  put  back  what  the  aforefaid  Hmnim  ob- 
 jedeth,  (as  that  wc  have  no  word  of  inftitution,none  for  fubfti- 
 tution,and  whatfoever  is  not  of  faith  is  fin)  all  which  are  blunt- 
 ed, by  our  keeping  ftill  to  the  minde  and  meaning ,  purpofeand 
 intention  of  Chrift,  as  to  the  end  and  ufe  of  the  elements  in  ge- 
 neral ,  though  the  particular  elements  themfelves  cannot  be 
 procured.  And  whereas  he  puts  a  man  fo  baptized  under  fome 
 perplexity  of  confeience  and  under  the  temptation  of  Satan  (for 
 1  will  inftance  but  in  that)  (fee  you  are  not  baptized  with  water, 
 but  with  fome  other  liquor  which  was  neither  fanctified  by  any 
 Word  of  God,  to  this  ufe  of  waftiing  away  fin  ,  neither 
 hath  it  any  fuch  promife  inScripture  adjoined  therto)he  may  be 
 taken  out  of  the  fame  tentation,  by  this  anfwer  of  a  good  con- 
 feience- That  water  was  fought  out  for,  and  none  could  be  got- 
 ten, and  he  was  in  danger  and  extremity  of  life ,  and  in  diftreflc 
 and  want  of  Chrift,  and  his  blood  to  wa(h  his  fins  away.  There 
 being  fome  wine  in  a  veffel  in  the  houfe,  a  Minifter  affecting  no 
 innovation, but  his  good  and  falvation,  and  the  facramental  ap- 
 plication of  Chrifts  wafhing  blood  for  his  farther  confirmation 
 and  confignation  which  hefo  earneftly  dcfired,took  wine  (when 
 lie  could  have  no  water)  and  poured  of  it  upon  him ,  ufing  the 
 words  /  btpn'zr  thee  in  the  Name  of  the  Father,  the  Sen,  and  the 
 Lnfy  drifts  and  fo  he  may  hope,  ye  doubt  not-  but  God  hath  ac- 
 cepted of  him  as  rightly  baptized  and  interreflfed  in  Chrift. 
 If  it  befaid,  what  analogy  in  the  Lords  Supper  is  thereof  water 
 to  wine,  feeing  this  is  made  up  of  many  bunches  of  grapes-,  or  in 
 kaptifrn,of  wine  to  water,  feeing  this  hath  a  vertue  to  wafh  and 
 cleanferl  reply,  fuch  particular  analogies  (  though  they  may  be 
 profitably  thought  of  where  the  proper  Elements  to  each  Sr.cra- 
 
 mcr.t 
 
Baftifyg  ofold^n  River s,  Fount  Aim  pot  Ponds  t  27 
 
 mene  may  be  pofllbly  gotten  ,  which  are  not  negligently  to  be 
 emitted,  yet  are  they  not  fo  precifely  to  be  urged,  and  ftridly 
 prefled  the  one  againft  the  other,  in  the  times  of  the  fcarcity  of 
 each  (Though  if  fo,  I  can  fay ,  That  the  water  alfo  is  made  up 
 of  many  drops  of  Rain ,  and  the  wine  hath  alfo  a  wafhing  and 
 cleanling  vertue)  It  is  fufficient  that  there  is  here  a  general  ana- 
 logy for  the  teftifying  of  our  mutual  Communion  and  fpiritual 
 ablution ,  as  here  is,  in  that  we  ufc  the  fame  kind  of  fymbols,  as 
 drink  (and  meat  alfo)and  wafhing,which  are  common  and  ufual 
 amongft  us,  in  defect,  of  the  proper  and  fpecial,  and  fpecially  in 
 that  we  holdone  and  the  fame  faith  in,  conjunction  with,  and 
 fan&ification  by  one  C  hrift  and  Saviour.  If  indeed,  though  in 
 a  cafe  of  exigency  and  fcarcity  of  water,any  fhould  fubftitutcor 
 ufefuch  a  matter  as  hath  no  power  at  all  in  it  felf  to  wafti  or 
 cleanfe  ofFthe  filth  of  the  body,&  fo  not  to  fignifie  the  blood  of 
 Chrift  which  cleanfeth  from  the  guilt  of  fin  ,  it  were  to  bedifal- 
 lowed  ,  as  that  Eaptifmus  Arenari  m  fpoken  of  by  Nicep her tts, 
 lib.  3.  caf,  uh.  how  that  a  young  man  of  the  Hebrews  being 
 defperately  fick  and  calling  for  baptifm  ,  in  want  of  water  was 
 fuperfufed  with  fand,and  miraculoufly  recovered  immediately  ^ 
 whom  notwithstanding  the  Bifhop  of  jifialonia  being  confulted 
 with  thereabouts ,  fent  away  unto  Jordan  to  be  truly  baptized  ^ 
 the  former  baptifm,  being  indeed  asthehoufe  intheGofpel, 
 built  upon  the  land  and  could  not  ftand.  I  know  noHiftory 
 of  a  fandy  Supper  of  the  Lord  ,  as  I  may  fo  fpeak ,  to  parallel 
 with  that  fandy  baptifm, as  twa>  called,unlefsitbethat/5«v?rrtr- 
 ».r,that  dry  Communion  and  Supper  the  Popifh  Priefts  do  give 
 to  their  people  •  for  they  alfo  as  to  the  one  material  part  of  this 
 facrament,  give  them  not  that  which  doth  and  fhould  reprefenc 
 the  blood  of  Chrift,  and  fatisfte  their  thirlt ,  as  who  give  them 
 no  wine,  nothing  at  all  inftead  of  it-,  and  is  it  not  all  one,  to  give 
 them  n  thing,  and  to  give  them  that  which  doth  not,  nor  can 
 fignifie  the  blocd,  and  fatisHe  the  thirft  &  I  am  fure  nothing  doth 
 neither 
 
 But  why  do  I  thus  enlarge  I  return  to  you  and  your  Pond 
 water.  And  here  again  I  mult  tell  you ,  it  was  a  new  bufinefs, 
 for  the  ancient  manner  of  the  Church  in  the  pureft  times  was  to 
 baptize,as  out  of  the  Church,  fo  in  VVels  and  Rivers,Floods  and 
 Fountains,fo  WaUfridns  Strtho  faith  in  the  it  Chapter  of  Ec- 
 
 Dddd  2.  clehaftical 
 
28  Baptising  cfeldy  in  River  s^  Fountains,  net  Fends. 
 
 clefiaftical  things  ?  For  thus  Chrift  and  all  the  other  multitudes 
 of  people  were  baptized  of  John  in  the  river  for  dan,  as  is  cxpref- 
 ly  faid  by  the  Evangelifts ,  two  of  them,  Matth.  3.13.  and. 6. 
 Mark^  t  .5  ,Q.and  where  it  is  faid,fohn  baptized  in  water,  lv  J  &5* 
 Beza  noteth  that  fordan  is  meant  in  th«t  Story,  wherefoever  its 
 mentioned  in  the  lingular  number ,  as  there  ^4^.3. 11.  And 
 whereas  felon  3.32.  fvhn  was alfo  baptizing  in  i^£non  ,  neer  to 
 Salim  ,  becaafe  there  was  much  water  there,  either  fordan  over- 
 flowed hither  alfo,and  thefe  wereother  rivers  about  Aroer,  and 
 and  by  the  river  Armn  mentioned  in  the  Books  of  Afofes  oft, 
 and  meant  here  by  the  many  waters,like  as  Alls  %. id. they  came 
 to  a  certain  water }and the 'Eunuch  faid,  See  here  is  water ,  thereby 
 is  meant  the  river  Bleuther as  ,  lying  without  the  borders  of 
 tAEgypt,  where  Phi/ip  overtook  or  found  the  Er.nuch,  and  ba- 
 ptized him,faith  our  learned  ifr-^Yea.and  that  Text,^f/j  16. 
 13,  and  15.  that  Lydia  and  her  hctijbcld  were  baptized  by  a 
 Rivers  ftderof  the  Apojile  St. Paul. 
 
 Now  tell  me  who  of  old,asoldthe  Gofpel  &  as  the  A&sof  the 
 Apoftles  was  ever  baptized,or  (as  you  fpeak)  dipped  in  a  Pond? 
 True  in  the  5  o£J«hn  there  is  mention  made  of  a  Pond  or  Pool 
 (Stagnant,  aftandingor  pent  up  water)  whereinto  whofoever, 
 after  the  moving  or  troubling  the  water  by  an  Angel  defcend- 
 4ng ,  ftepped  infirft.wasmade  whole  of  whatsoever  difeafe  he 
 had  j  but  this  being  a  fpecial  Pond  of  water,  extraordinarily  af- 
 lifted  of  God,and  wiracuLujly,  for  medicinal  cures  of  bodily  di- 
 feafes ,  maketh  nothing  for  Ponds  generally  and  ordinarily  ap- 
 pointed, and  myftericpijly  ufedfor  baptifmal  wafhing  offpintutl 
 tins  of  the  foul:  Where  is  now  your  zeal  for  Scripture  examples, 
 and  patterns,  that  you  fc>  much  pretend  to  make  fhew  of?  How 
 are  you  ftill  taken  tardy  inthofe  «kfaults  (as  you  make  them 
 in  us)  of  humane  inventions  ?  is  this  your  conf  rmity  to  the 
 Word,is  it  not  rather  your  difformity  from  it,and  its  prefidents? 
 and  fo  indeed  this  people  have  committed  two  evils,  you  have 
 lbrfaken  the  elear  Fcntains  and  Rivers  ,  and  Well-fprings  and 
 have  fought  out  muddy  Ponds,  Pooh,  and  (landing  waters  to  dip 
 your  profelyte?  in, and  fo  leaving  t  be  Scripture  examples ,  em- 
 brace your  own  inventions :  we-  our  felves  do  not  therefore  ba- 
 pti'ze,no  not  in  Rivers  or  Fountains-,  riordo  weprefsthe  fame 
 '■upon  you. 
 
 ?or 
 
Babtizing  of  old,  in  Rivers,  Fountains,  not  Ponds.  j  p 
 
 For  fuch  examples  are  not  (we  know)  left  upon  the  record  of 
 Scriptures  fof  our  imitation  ^  but  for  oar  learning ,  Rom.  I 5 . 1 4. 
 Yea,we  finde  the  euftom  of  baptizing  inRivers  and  Springs, ufed 
 by  John  the  Baptift,  and  pra&ifed  alfo  by  Philip,to  have  bin  al- 
 tred&nd  left  by  oiher  the  Difciples  and  Apoftles.  Peter  there- 
 fore baptized,  or  if  not  Peter  himfelf,  thoie  that  accompanied 
 Peter  thither ,  or  fome  Difciples  he  met  there,  (becaufe  its  (aid , 
 Peter  commanded  them  of  Cornelius  houfe  to  he  baptized ,  and  no 
 man  is  faid  properly  to  command  himfelf)  Baptized  them  with* 
 in  the  doors ,and  did  not  remove  thence,tbey  and  all  the  company 
 to  the  next  Rivers  or  Fountains.  Yea^  and  Paul  (though  he  had 
 but  lately,  Alls  16.13,  an(i  *%  baptized  Lydia  and  her  house- 
 hold at  a  Rivers  fide ,  a  place  where  prayer  was  went  to  be  made, 
 as  alfo  preaching  .  and  whither  women  reforted ,  and  whither 
 cams  Lydia  with  her  houfhold,  who,  the  Lord  opening  her 
 heart,  attending  to  what  Paul  faid,  was  converted ,  andfo, 
 being  at  this-  time  by  the  Rivers  fide ,  was  baptized  there  occa- 
 honally)in  the  fame  C  ha  peer  33,34.  Verfes  bap  ized  the  fjtjlur 
 and  all  his ,  in  the  prifon-houfe,.  occafionally  alfo,  becaufe  he  was 
 there,and  in  that  place  converted  to  the  faith:  the  words  them- 
 felves  do  evince  the  fame.  The  fay  lor  tovkJPaul  and  Silas ,  the 
 fame  hour  (it  was  midaightj  and  wa/hed their  firipes  and  was  ba- 
 ftizedyhe,and all  hu  flraightway,  and  therefore  the  Difciplse  lead 
 them  not  out  to  the  nexc  Rivers  & Fountains ,lt  was  no  time  & 
 ,  feafon  to  do  it  at  midnight,and  his  being  baptized  ftraightway, 
 the  fame  hour,  fheweth  that  there  was  no  Hay  made  until  next 
 morning,  to  have  it  done  in  any  fiich  place:,  and  the  like  is  to  be 
 thought  of  all  thofe  other  perfons  and  ttieir  houjholds  whom 
 St.  Paul  is  faid  to  havebaptized,namely,in  their  houfes,  and  not 
 in  Rivers  and Fonntains  Likewife  (  which  I  fhould  have  men- 
 tioned firft)  Ananias  baptized  Saul  in  the  kufe  wheie  he  found 
 him  ,  fitting  in  lorrow  for  his  perfecution ,  and  in  amazement 
 about  his  vilion  in  the  way,  though  now  blmde.:  fo  the  feries  of 
 the  Text  fheweth  it ,..  AnaniM  went  his  way ,  entred  into  the  • 
 houfe  where  Saul  was, put  his  hands  upon  him ,  and. immediate- 
 ly the  fc ales  fell  from  his  eyes,  and  he  received  his  fight  forth- 
 with ,  aofe  and  was  baptized ,  namely  ^  in  the  place  and  houfe 
 where  hewas,  Alls  9,  19.  Afterwards  in  procefs  of  time,, 
 the  Church    of  God,    left  off   going  to   Rivers   r.sfor 
 
 baptifm,. 
 
jo  Of  Fonts  And  Baptifteries* 
 
 baptifm ,  and  ordained  large  vefels  for  the  fame  purpofe,  cal- 
 led B 'apt ifieria  with  theLatines,  and  zwptMpt  with  the  Greeks; 
 and  wi  th  us,  as  with  them  alfo ,  Ambrcfe  and  others ,  Fonts,  or 
 Founts  •,  though  at  ririt  thefe  were  placed  without  the  Chufch 
 or  Temple,but  with  a  houfe  alfo  over  the  fame,and  that  for  the 
 honotr  of  the  Chriftian  Religion,  and  the  more  decent  celebra- 
 tion of  that  myftery  thereof,  foCjril  in  his  firft  Catech.and  Pah- 
 linns  in  his  12  Epiftle  to  Si vtras  ,  and  N^zsan^en  in  his  40. 
 Oration.  And  there  wa<  at  firft  but  one  of  thefe  in  a  City  placed 
 nigh  unto  the  Baflica  or  greateft  Church ,  wherein  all,rich  and 
 poor  were  baptized ;  like  as  it  is  ftill  obferved  and  to  be  feen  in 
 Florence,  Parma,  Benonia,  tnd  other  Cities  of  Italy.  And  one 
 thing  more  of  Antiquity  I  wil!  acquaint  you ,  and  fome  others 
 with,  that  both  Ccrtftantine  the  Great,  Ernperour,and  Profeflbr 
 too,  in  theyear  3x10 after  Chnft,or  thereabcu  synade ©n«>him- 
 ff !  f,  a  cftftfy  Font  for  baptizing,  and  willed  others  to  do  the  like, 
 whofe  ©utGde  was  of  Marble  ,  or  Porphyry,  and  the  inside  of 
 
 _|)ure  ySZ-z/ir,  which  I  repeat  to  tax  the  niggardtfe  or  prcphanenefies 
 of  thefe  latter  ages ,  wherein  men  who  yet  are  great  profefIors5 
 put  off  the  fame  Sicrament  of  baptifm  ,  with  an  earthen  Bafon, 
 or  a  pewrer  one  atthe  beft,  in  moft  places. 
 
 And  fo  a  little  after  for  good  caufes ,  they  >cmmoved 
 their  Fonts  or  B  ptifteries ,  into  the  very  Churches ,  and 
 placed  them  (  as  they  were  with  us )  next  the  porch  or 
 entrance  of  the  fame  as*  Gregor.  Turcnenfis  witnefleth , 
 lib  .2.  hi]},  cap.  2 1 .  fo  called  ,  becaufe  he  was  Bifhop  oiTurw  in 
 
 »  France  in  theyear  5 7 3. who  teftifieth  this  amongft  theHiftories- 
 of  Fr  axe e, which  he  wrote.and  fo  alfo  doth  the  Decretal diftinll. 
 4.  cap.  106.  I  or  good  caufes  faith  Turonenfis  ,  beft  known  to 
 themfelves ,  which  becaufe  he  could  not ,  or  would  not  relate, 
 beinginahiilory  (and  that  removal  of  the  Fonts  was  of  my- 
 itery)  this  may  be  one ,  that  the  word  ,  and  the  firft  feal  of  en- 
 trance, whii  I)  is  baptifm,  as  well  as  the  fccond  feal, .of  ccntinu- 
 ance,and  perfeverance,  which  is  the  Euchar  ft ,  might  bc.both 
 admimrtred  within  the  Chuich,  for  more  order,  decency, and 
 convenience  fake. 
 No  wall  this  1  have  added  to  (hew  how  your  ?cnd-bapufn?y 
 
 ,  is  a  n<w  ii,f.yiefs,  not  onely  as  to  Apoftoiique  cuftomes  , 
 but    10    the  .Primitive    fafhons ,  and   ail    fucceffive   pra- 
 
 tfifes- 
 
ofpvater  ix  Baptifm^  common  wtttr.  2 1 
 
 difes ;  yea,  as  to  your  mn  original  Authors  and  Scifmanhs,  of 
 whom  I  told  you  before,  who  ran  not  to  Ponds  but  to  Rivers  to 
 be  dipped. 
 
 Not  that  I  make  any  difference  of  waters,as  to  the  material  of 
 baptifm,or  the  efk  dual  therof, whether  it  be  Pond-water, or  Ri- 
 ver'waterpr  Well-water,as  who  hold  with  Tert.  in  his  book  of 
 Baptifm,*:*?.  1 .  1 2.  Nulla,  eft  diftinUiejnan  qui* autftagno,ftumine 
 ant  fontejacu  aut  aiueo  diluatur,Sc  I  give  you  this  reafon,becaufe 
 in  the  water  of  alj  thofe  places,  there  is,  and  refts  the  Analogy, 
 which  each  of  them  being  true,  natural,  and  elementary  water, 
 hath  with  the  blood  and  Spirit  of  Chrift, purging  aridcleanfing 
 from  fin.  And  becaufe  Chrift  by  his  Example  (  as  Chryfcftom 
 homil.z'y.  in  John.)  by  his  Mandate,  Word,  and  Authority, hath 
 fandified  all  water  as  well  as  Jordan.  But  it  is  that 
 which  I  have  faid  of  your  Pond-dipping  onely  to  thefe  pur- 
 pofes. 
 
 Firft  to  convince  you  of  a  new  bufinefs ,  who  talk  fo  much  of 
 ^ova  good  old  way,  of  which,  that  is  none  ,  but  the  River-dipping, 
 ind  other,  was  that. 
 
 Secondly  to  take  you  tardy  in  following  Scripture  and  primi- 
 tive Exaraples,wiiich  you  pretend  fo  much  to,as  who  do  forfake 
 the  River-dipping  and  go  to  the  Pond. 
 
 Thirdly  ,  to  tell  you  that  as  there  is  no  difcrimination  in  wa- 
 ters to  cheofe  of,  for  baptifmal-ufes  and  benefits ,  fo  there  was 
 (heark  you,  Sir,  in  your  ear)  little  or  no  difcretion  in  you  and 
 yours  to  make  choife ,  of  a  comwond  Vend  or  Weyr  to  dip 
 your  two  new  converted  holy  Sifters  in ,  wherein  Horfes, 
 Cowes,  Swine,  Geefe,  Ducks.do  daily  duck  and  pick  themfelves, 
 wallow  and  drench  themfelves.  and  do  fomewhat  clfs besides: 
 Though  they  (as  you  thought  it  feems,  and  fhewed  indeed)  de- 
 ferved  noJ>etter  a  pond  of  water  to  be  dipped  in-  wherein  you 
 were  like  to  thofe  in  James ,  who  had  their  fair  h  in  refped  of 
 perfons.who  fa  d  but  to  Kfc  poor  in  vile  rayment  fiand  thou  there , 
 'or  fit  here  under  my  foct-ftocl ,  dip  thou  here  in  my  horfe-pond  : 
 yet  you  being  abour  a  work  of  the  Lords  appointing  ,  as  you 
 pretended, namely,a  dipping,&  naming  it  baptifm  (thisindeedis 
 the  work  of  the  Lord)  it  merited  one  of  your  belt ,  deer  eft  yand 
 pureft  water-ponds  >  to  do  the  Lords  work  in,  otherwise  yoa 
 make  the  baptifm  of  the  Lord  defpieable,  by  your  chu'ng  a 
 
3 1  D  f pi  fig  and  Immtrging  differ. 
 
 foul,  muddy,  horfe-cow-hog-  pond  for  dipping,  as  they  in 
 Malachy,  who  made  the  Table  of  the  Lord  contemptible,  by  their 
 cjfering  to  him  the  blinde  ,  and  the  lame,  and  the  frck^fcrfacrifce^ 
 Mai.  r .  7,  8.  If  you  think  of  no  better  then  fond-water,  and 
 futh  water- ponds ,  inftead  of  River-water  or  Fountain,  for  their 
 dipping  in  at  the  firft  Sacrament,  )  our  poor  profelytes  may  be 
 afraid,  that  you  will  kt  forth  the  brown-baf  to  them  initead  of 
 white -bread  for  their  feeding  ,  at  the  next  Sacrament  :  for 
 this  people  vrho  knoweth not  the  Lave,  are  curfed,  in  comparifon  of 
 themfelves  ('fay  the  bleffed  Scribes  and  Pharifees. 
 
 Thefift  Chatechifiical  Qu<zrc ,  is  about  the  Aclion  it  felft 
 cfthe  Dipping. 
 
 Outre  5.  What  warrant  have  you  of  precept,  or  example 
 from  facred  Scripture  ,  or  the  fucceeding  primitive  Antiquity, 
 for  your  dipping  or  immerging  the  bodies ,  over  head  and  ears 
 of  thefe  Sillers  and  others,whom  you  prefume  to  baptize  as  your 
 profelytes. 
 
 if  I  would  be  a  critick  upon  words  I  could  tell  you,  that  your 
 word  of  Dipping  falls  fhort  and  cometh  not  home  to  the  word 
 of Immerging  :  for  all  dipping  is  not  immerging,  though  all 
 immerging  be  dipping.  That  all  dipping  is  not  immerging, 
 See  Mat. 26.21 .  He  that  dippith  (0  l/jS  4*  )  his  hand  rvith  me 
 va  the  diflj ,  (hall  betray  me  I  think  you  will  not  fay ,  that  he  im- 
 merged  his  hand,  and  thruft  it,orput  it  into,and  under  the  fauce 
 there,over  back  and  palm,  up  to  the  wrift  :  beC\desJ)ipping  may 
 be  of  a  part  of  the  body, whereas  ufually  immerging  is  fpoken  of 
 the  whdebodj:  That  dipping  may  be  of  a  part,  you  fee  by  the 
 forrrerText  of  the  hand,  yea,  of  a  part  of  the  hand,  foyou  may 
 •fee  Luke  1 6.24.  That  he  may  dip  (if  */3x'*y)  the  tip  of  hi*  finger 
 ■in  vater  end  aol my  tongue. 
 
 It  is  true,there  isfomething  of  baptifm  in  them  both,  in  Dip- 
 ping and  immerging,  becaufe  \  C^™  fignifieth  both^  yet  both 
 together(if  fo  be  you  can  make  them  agree  together  J  are  at  odds 
 wi  h  baptifm,  and  go  not  even  with  it  in  the  language  of  the 
 Scripture  or  latitude  of  the  Word,  for  fome  things  arc  fatd  there 
 to  be  baptized,  which  were  neither  dipped  nor  immerged,  as  the 
 t  h  i  U  rcn  of  Ifrael  were  baptised  unto  Mfes  in  the  cloud ,  and  in 
 ■il-efcd.  1  6V."Y6.  2.  but  neither  dipped  or  immerged  in 
 them  ,  of  which  more  anon  ,  and  fome  things  are  faid  to  be 
 
 dipped 
 
Baptifm  b)  Immerging  and  Sprinkling*  1 1 
 
 dipped  and  im merged,  which  are  not  bagt»cd:  This  you  confefs 
 in  your  Letter,  and  give  me  a  very  homely  inftance,  that  p» 
 way  dip  your  dogjbut  not  baptize  hint. 
 
 Yea,  Tome  School-men,  as  Hallenfis  and  Gabriel  deny  it  to 
 be  the  Sacrament  or  Baptifm,  if  it  be  faid,  Ego  te  mergo,  J 
 dip  or  immerge  •,  and  they  give  this  reafon,  becaufe  thofe  word? 
 are  not  Synonimal  with  the  word  I  Baptize  thee-,  baptifm  not 
 fignifying  every  dipping  or  immerfion,  but  onely  that  facred 
 one :  but  in  reverence  of  Antiquity,  and  in  refpect  had  to  the 
 Ancient  Fathers  of  the  Church,  who  in  the  point  of  baptifm 
 fofpcakof  them,  as  one  and  the  fame,  I  yeild  rinction  or  dip- 
 ping, and  immerfion  to  be  one  and  the  fame  likcwiie  m  this 
 matter :  for  fo  TertulMb.de  Ccro.mi/itu  tranflateth  and  readeth 
 thefe  vrordsjte^docete  smuts  nationes  Tingcntes  f^andfo  likewifc 
 do  others  of  the  Latine  Fathers,  which  fheweth  that  with  them 
 TiflgofLS  dMoImntcrgo jioth  both  fignifie  the  fame  with  £.«,t*-^  . 
 But  yet  1  (ball  not  yeild  it  to  the  exclufion  of  our  fprihkling, 
 and  afperfion  or  perfufion  ,  but  that  this  alfo  is  included  in  the 
 word  s*7n-ic>,if  not  alfo  £«wt<>  ?for  which  (letting  Lexicons  and 
 Grammarians  reft)  I  will  produce  Nicephms,  Narrat.  Lib. 
 Cap. 3.  where  fpeaking  of  Novatus,  how  that  after,  or  upon 
 great  ficknefs,  converted,  hedefired  to  be  bapt  zed  -t  Aquam 
 fetiit,quh  in  lefloipfo,ita  ttti  decumbebat ',  perfufw,  baptizatix 
 fcilicetefi  ;  Jiquidem  Tin&ionem  hk\ufmodi   E«ptiJrKum  vocari 
 licet-,  where  you  fee  that  the  three  words,  Tindion,  Perfufi- 
 on and  Baptifm  are  all  one,  and  both  perfufion  and  tin&ion  are 
 called  Baptifm.  This  Nkepborut  lived  in  the  year  1330.  above 
 300.  years  fithence, 
 
 But  I  have  undertaken  to  be  rather  a  cenfurer  of  your  work, 
 then  a  Critick  of  words.  And  yet  before  I  pafs  from  this,  I 
 muft  not  fo  much  Criticife  as  Catechize  you  about  the  word  of 
 baptizing,  which fomeof  yourLearmd  irt  the  Greek  tongue 
 (though  moft  of  you  are  profefling  and  profefled  againft  both 
 learning  and  languages)  do  urge  for  your  dipping  and  immer- 
 ging Baptifm,  for  fo  they  derive  $at.?r!j£m  from  :;'  tt  •,  which 
 lig  .itieth  to  dip  and  immerge,  and  hence  conclude,  that  the 
 dipping  and  immerging  Baptifm  is  the  true  and  oncly  Baptifm, 
 as  derived  from  di.-ping. 
 
 1 .  But  firft,  How if.lf-TT*  doth  alfo  (as  it  doth  alfo)  (T gni- 
 
 B  e  e  e  He 
 
34  A  white  garment  put  en  in  Baptifm. 
 
 fie  to  Wafh,  then  doth  it  not  fetch  in  with  it,our  fprinkling  and 
 afperfing  Baptifm,  or  rather  the  pouring  on,  or  laying  on  of 
 water  with  the  hand,  and  gently  rubbing  the  face  or  forehead 
 therewith  ? 
 
 Yea,  and  the  word  fignifieth  alfo  to  Dye,  (as  well  as  to  dip  ©u 
 wafh )  and  intimateth  that  changing  of  the  Blew  or  Colour  (as 
 I  may  fo  call  it)  which  is  in  Baptifm^  and  which  is  alluded  to,  in 
 Ifayi.  1 6.  Wafh  ye,  make  ye  clean ,  put  away  the  evil  of  your  do- 
 ing ■,  and  then  at  the  1 8. v.  Though  your  fins  be  asjcarlet,  and 
 red  as  Crimfon ,  they  Jhall  be  as  woe  I,  and  white  as  [now  :  For 
 whereas  in  our  natural  eftate,  we  are  deep  Dyed,  in  fins  and 
 tranfgreffions,  as  fcarlet  and  crimfon,  and  as  the  ^Althiopian% 
 have  contracted  a  black  skin  upon  our  fouls,  which  we  cannot 
 change  ,  and  are  as  full  of  black  [pots  as  the  Leopard,  which 
 we  cannot  put  off  by  any  of  the  powers  of  nature,  fer.  1 3 .  23 . 
 when  we  are  baptised  into  Chrift,  we  do  put  on  Chrift,  that  pure 
 and  immaculate  Lamb,who  fpreadeth  over  us  the  white  Fleece 
 of  h  s  innocency  and  righteoufnefs ;  and  therewith,  as  with  a 
 white  garment,covereth  all  our  black  deformi;ics,and  fo(which 
 is  ftrange)being  dipt  in  his  blood,  we  are  dyed  white  t.f.innocent 
 as  in  the  (ight  and  acceptation  of  God  ■,  which  was  fignified  of 
 old ,  by  putting  prefently  a  white  garment  upon  the  party 
 baptized,  or  which  Ambrcfetpezkeih,  Lib.de  its  qui  initiantur 
 my  ft.  Cap,  7.  Accepifti  peft  btc  Vtftimenta  Candida,  ut  ejfet  indi- 
 cium, qucd extteru involucrum peccatorum,  Or  indueris  innocen- 
 ti.t  c.  fta  velamina,  de  qmbus  dixit  propheta,     Afperges  me,  Do- 
 
 -  mine,  Hyfopc,  dr  mundabor,  lavabis  me,  &  fuper  nivem  detlba- 
 /■/r.And  fo  the  fame  Gregory  Turoxenfis  (whom  I  cited  before) 
 Lib.*).  Hift.Cap.\l.Ren;:tufcj;  Deo  per  Baptifmi  Sacrament um 
 cum  Albatureliquis  &  ipfeprocedit  -,  and  a  little  after,  Albi- 
 c/.bat  tota  chit  as  de  Crege  candido.  I  add  alfo  the  teftimony 
 of  our  Countryman  Rabanut  Manrus,  one  of  Beda,  his  Scho- 
 lars, who, Lib.  I.  de  Jr.ftit.  cler.  Cap.  2Q.  Pi  ft  Baptifmum  tra- 
 ditur  (hrifiicno  velKs  Candida  ,  deftgntns  inncccnt'n:m  &  puri- 
 tttem  Ckrift'u.nam,  qvam p<ft  ablutas  vetercs  maculas  iJudiofan- 
 Fi<2  cwverfatictns  isrimf.culat&m  ferv  .re  dibet  ad  prefentandi-.m 
 tntt  Tribunal  Chnfti.     I  think  I  may  as  well  heap  to  my  felf 
 
 <  Ttftirnrics,  and  have  herein  an  itikin^lnhJ,  writing  for  the 
 good  of  others  (you  being  indocible  herein)  as  there  be  fome 
 
 that 
 
A  White  garment  put  on  in  Baptifm,  3  5 
 
 that  heap  to  thernfelves  Teachers^  having  itching  ears,  hearing 
 too  little  good  of  themfelves.  Latlantius  de  Refur,  Domini* 
 in  die ;  fpeaking  to  Chnft, 
 
 Rex  facer ,  ecce  tut,  radiat  part  magna  Trcphai 
 Cum  puras  Animas  Sacra  Uvachra  beant 
 
 Candidus  egreditur  nitidis  exercitus  undis 
 Atq-%  vet  its  vitium  purgat  h  amne  novo. 
 
 1 .  This  teftiraony  I  the  rather  add,  becaufe  c  f  its  antiquity ; 
 for  Latlantius  lived  in  the  3  iayear  from  the  Nativity  of  Chrift, 
 and  (peaketh  of  the  clear  and  white  waters  of  the  Rivers  ufed 
 in  Baptifm,  to  confirm  what  I  faid  before  hereof  ;  like  as  ano- 
 ther doth  of  Fountain/  or  Fonts,  P  animus  by  name. 
 Jnde  parens  facro  ducit  de  Fonte  facer  dot 
 Infantes  niveos,  cerpore,  corde,  habitu. 
 
 So  Paulus  Diaconus,  who  wrote  in  the  year  790.  Lib.  6,Hijt. 
 Longobard.  Cap.  15.  makcth  mention  (for  which  caufe  I  alfo 
 make  mention  of  him  and  his  teltimony)  of  one  Codratus% 
 King  of  the  Anglofaxons^  who  was  baptized  at  Rome,  of  Ser- 
 giut  the  firft,  Pope  there,  in  the  year  690.  and  by  him  named 
 Peter  1  and  that  he  died,   be;nginhis  white  Garments  ^   and 
 that  was  within  th*  feven  days  or  weeks  after  he  was  baptized: 
 For  of  old  they  were  baptized  at  Eafier  (a  folemn  time  ap- 
 pointed for  the  Catechumens  to  be  baptized  in,  after  their  in- 
 ttru&ions  and  preparations  certa;n  dayes  before,)  and  fo  array- 
 ed  in  the  fame  white  garments,  for  feven  or  eight  dayes,  they 
 appeared  all  upon  the  Sunday  following  Eajler-daj ,   whicn 
 thereupon  was  called  with  them  Dominica  in  Albts,  as  both 
 Mabanus'm  his  zLib.de  Jnflit.Cle-.  Cap.  30.  and  Augufine 
 .in  Serm.  adcompetentes,  a  very  white  Sunday  ^"though  in  our 
 £ngli(h  called  Low-Sunday,  It  might  be  a  fecpnd  Palm-Sun- 
 day, being  both  Enfigns,  as  of  Innocency,  (o  vi&ory.     The 
 which  Feaft  of  Eafier  lafted  with  them,  until  Pentecoft,  there- 
 fore called  with  us  whit-fttnday  or  White-  Sunday  alfo,  becaufe 
 they  then  alfo  appeared  together  in  their  white  cloaths  -,  after 
 which,  namely,  the  Lords  day  after ,  their  white  garments 
 were  taken  off,  for  which  purpofe  it  was  called  Pafcha  claufum, 
 or  the  Feaft  of  i^erfinifliedorfhutup,  KsA/cuinus  in  Ep* 
 fioUadCarolum -Magnum  &  in  Hebdomad*  Pentecofes* 
 
 Eeee  z  W 
 
Ml        llll  I 
 
 2$  fitwfr  derived  from  #*V7«. 
 
 In  imitation  of  this,  the  Papifts  do  even  yet  continue  to  put 
 a  white  handkerchief,  or  other  white  linen  veftraent  upon,  or 
 about  the  head  of  the  baptized  and  anointed  Infant,  by  which 
 they  fignifie  both  the  glory  of  the  Refurredion,  as  alfothe 
 fplendourand  whitenefs,  or  brightnefs  of  the  foul,  the  black 
 and  foul  fpotsof  fins  being  wafhed  off  ^  and  laftly,  that  the  bap- 
 tized muft  fo  long  as  he  liveth,  keep  and  prefcrve  its  purity  and 
 irinocency  •,  and  fo  in  a  manner,  and  upon  the  matter,  I  have 
 given  you  in  Englrfh,  the  fubftance  of  all  the  Latine  before 
 left  thou  fhould  traduce  me  alfo  for  a  Papift,  for  writing  thus  to 
 you  in  an  unknown  tongue. 
 
 But  I  leave  now  this«digre/Iioni  occafioned  from  the  third 
 (Ignification  of  the  word /3*7rTi£»,which  is  (as  I  havefaid)  to 
 Dye,even  to  dye  white  as  wool  and  fnow,  the  crimfon  and  fear- 
 let  fins  of  fuch  as  being  born  therein,come  to  be  baptized.  And 
 fo  I  conclude  my  firft  anfwer  to  your,  or  rather  others,  objecti- 
 on, the  which  anfwer  is  briefly  this,  That  your  dipping  orim- 
 merging  cannot  bethe  true  and  oncly  baptifm,  becaufe  (as  they 
 fay  J  &*.vt'iC<»  is  derived  from  j^Vr*,  whieh  fignifieth  to  dip  or 
 immerge  :  for  that  I  fay  /3*Vt«  fignifieth  alfo*  to  Wajb^  and 
 alfotoDjf,  and  where  there  are  three  fignifications  as  three 
 branches  of  a  Primogenial  or  Radical  word,it  followeth  not,but 
 is  a  great  non-fequitur  or  inconfequence,  that  the  word  deri- 
 ved, as  Baptifm  here,  fhould  be  confined  to,  and  concluded  in 
 the  one,  namely  dipping  •  when  ask  may  be,and  muft  be,  enlar- 
 ged and  extended  to  the  other  alfo,  wafhing  and  dying. 
 
 Secondly,  in  words,  when  from  them  arguments  are  drawn, 
 you  muft  confider  to  what  ufe  and  purpofe  the  words  are 
 brought,  and  not  fo  much,  or  onely  from  what  root  and  origi- 
 nal they  are  fetcht :  for  howfoever  moft  an  end,  I  acknowledge 
 the  Primitive  and  Radical  word  is  of  a  greater  latitwd?,  and 
 larger  extent,then  that  which  is  branched  and  derived from  it ; 
 yet  it  is  often  otherwife,  or  fometimes  atleaft,  as  in  fome 
 trees,  whofe  branches  do  exceed  the  root  in  extenfion ;  and  as 
 in  man,  who  is  Arbor  inverfa ,  whofe  arms  and  legs  do  fpread 
 wider  and  farther  then  the  head  and  hair  J 
 
 Our  Divines  do  inftance  in  two  DerivAtive  words,  Cate- 
 chifing  and  Prophecy ing, whereof  the  firft,namely  Catechizing, 
 according  to  the  ufe  of  the  5  cripture ,  fpreads  now  as  far  as  to 
 
 the 
 
B&tlzings  without  Dipping  and  Immtrging  by  Sprinkling.       3  7. 
 
 tfic  teaching  of  men  of  riper  years,  by  any  way  rof.  writing,  or 
 preaching,  or  conference,  as  is  to  be  feen,  Li^.i.^.  Acts  18. 
 z<$.  Ails  21.14.1  Cor.  14.19.  yet  is  derived  from  a  word  *,r^, 
 or  'tyQr  a  found, or  fuch  &  found  as  an  Eccho yeildeth,  and  pro- 
 periy.and  originally  is.  but  fuch  an  in(tru.&ion  as  is  of  children, 
 or  Novices  in  the  Elements  and  Rudiments  of  Religion,  by. a 
 lively  voice  of  Qneftjon  and  Anfwer,  founding  and  refound- 
 ing  like  the  Eccho. 
 
 So  the  fecond,  namely,  Prophecy ing ,  according-to  the  ufe  of 
 the  Scriptures,  fpreadeth  now  farther  then  the  root  or  word 
 whence  it  is  derived  r  for  whereas  this/sr^n/*  or  ^otnn^  fi£Fri> 
 fiech  properly  and  radically, -but  to  •/er<?tt//;Ehings  to  come,  ar»4 
 reveal  matters  to  be  hereafter  fulfilled  ^  that  now  is  extended 
 to  the  declaring  of  things  alfo  paft,  done,  and  already  fulfilled, 
 as  in  thofe  well  known  places  of  Saint  Paul,  1  Cor.  11,4.  and 
 I  Cpr.14.  ISi+T.  .; 
 
 So  thirdly  (to  come  to  our  bufme/s!  in  hand)-  Baptizing, 
 though  it  may  be,  and  is  derived  from  the  radicall  word  before 
 mentioned  ,  which  fignifieth  dipping  andimmergvigmto,  and 
 under  water-,  yet,  it  is'of  a  larger  fignification  then  fo,  and 
 is  extended  in  general  to  many  kinds  of  wajhings  arid  Uverings^ 
 rinfings  and  cieanfngs,  even  where  there  is  no  dipping  or  ;im- 
 mergmgat  all  -.and  this  alfo  according^©  the  ufe  and  language 
 of  the  Scriptures.. 
 
 0  I  (hall  give  you  fome  particular  inftances  and  inductions, 
 as  I  have  in  part  already,  and  fo  (hall,  a  little  exercife  your 
 patience,  and  mine  own  too ,  according  to  the  rule  given  me, 
 being  apt  to  teach  you  t  patient ,  in  meeknefs  infrHcling  ycu  ,  if 
 perad'ventureGod  will  give  refentace  to  the  acknowledging  of  the. 
 truth,  2  Tim.  2.  24,  25. 
 
 i .  The  children  of  ifrael  are  faid  to  be  all  baptised  unto  Mo- 
 fes  in  the  cloud,  and  in  the  fea,  I  Cor.  1  o.  2.  (die  Red  fea  being 
 an  antitype  of  the  Waters  of  Baptifm,  and  the  cloudy  pillar  an 
 antitype  of  the  Spirit)  yet  were  they  not  dipped  in  the  dud; 
 dallied  they  might  be,  and  wetted  with  the  cloud,  andfom»i 
 fliowers  or  drops  falling  from  it,  as  they  parted  under  it,  going 
 before  them  and  behinde  them  at  times,  as  Exod.  14.  22. 
 feut  dipped  or  immerged  in-,  or  into  it,  you  will  not  fay  ,  I 
 fuppofe,  nor  can  you  fay  (I  think)  that  the Ifraelites  we're 
 
 dipped 
 
3  6  Baf  tilings  without  dipping  andimttoergitigfa  fprinktfitg. 
 
 dipped  in  or  under  the  Waters  of  the  Red  Sea  r  as  which 
 were  a  wall  unto  them,  both  on  the  right  hand  and  on  the  left, 
 Co  that  they  walked^  foot,  and  dry  (hod  through  the  fame- 
 /printed  they  might  be,  and  rtAJhed  a  little  with  fome  drop-, 
 pings,  and afferfiorts from  the  walls,  but  dipped  and  immerged 
 they  were -not  in  them,  and  yet  baptized. 
 
 I  the  rather  and  at  firft  inftan'cein  this,  becaufe  theApoftle 
 doth himfclf  call  this  a  figure  or  example  of  our  Barttfm,  ac 
 the  6.  and  i  o.  verfes ;  for  as  in  that  pafTage  of  the  Ifraclites 
 through  the  Red  Sea  ,  they  were  preferved ,  and  their  ene- 
 mies tfte  Egyptians  drowned  \  (o  by  our  undergoing  and  par- 
 taking of  Baptifm,  the  water  w hereof  reprcfenteth  the  blood 
 of  Chrift  tou$-5ourfoul*arefaVed,and  ourenennies,  fin  and 
 our  natural  corruption,  are  enfeebled  and  overthrown  ^  fo,  as 
 remitted  unto  us  thereby >  it  cannot  have  dominion,  or  bring 
 damnation. 
 
 2.  Our  Saviour  asketh  the  two  ambitious  Suitors,  CAnjehe 
 bapti^ediviththe baptifm  that  1  am  baptized  nith  i  and  foretel* 
 leth  them,  With  the  Baptifm  that  Jam  hpti^ed  Kith ,  fhiill  Jt 
 bebaptUtd,  Mark  10.38,39.  What  did  he  mean,  that  either 
 himfelf  or  thofe  two  Apoftles  fhould  be  dipped  all  over  in  blood 
 and  immerged  therein  ?  no, rather,  but  that  they  fhouldbe 
 fprinkled  with  the  -afapj.thereof,  and  beimeared  with. the  fame* 
 fo  himfelf,  Though  blood  trickled  down  his  bead,by  the  prick- 
 ing of  the  Tf  horns,  and  blood  ran  down  his  back,  byithe  cut- 
 tings of  theicourge,  and  blood  ifTuedout  with  water  out  of 
 hislide,  by  the  piercings  of  thefpear,  and  blood  fell  out  of  his 
 hands  and  f  eet,by  the  wounding  of  the  fpikes  and  naiies^  fprink- 
 hd  he  might  be,  and  afperfed  in  body,  and  fo  was  with  bloody 
 but  dipt  and  immerged  he  was  not,  and  yet  bapti^d  with  the 
 baptifm  thereof :  and  as  for  the  two  Brothers,  James,  was  kil- 
 led of  Herod  with  thefword ,  Act.  12.2.  arid  fo  he  was  bapti- 
 zed in  blood,  but  not  dipt  in  it ;  and  John  was  banifhed  by 
 'Don  itian  into  the  Ifle  of  Patmos,  in  the  90  year  of  the  Nati- 
 vity of  Chrift  ( which  was ,  as  every  perfecutton  is,  a  kind  of 
 Jfach  baptifm  as  is  here  meant  by  our  Saviour)  where?  he  endu- 
 red Exile  nine  or  ten  years,  and  there  wrote  the  Revelation  to 
 the  Churches  •  but  being  after  reJeafed  by  T>A)antu,  he  retur- 
 ned to  Bphefm;  ao&  there  wrote  his  'Gofpel ,  and  there  dyed 
 
Zaptityp  wit  bent  tiffing  and  imnterging^y  f prink  ling .  3  7 
 
 in  thejoo.  year  after  the  Nativity,  he  onely  amongfr  all  the  A- 
 "  poftles  (being  the  Survivor  of  them  all)  ficca  mcrte  &  finefaq- 
 guine  zsfome  fay,  though  Augufline,  Libro  Sclil'jcj.  Cap.  29. 
 Tom,  9.  hath  thefe  words,  Vencni  poculum  Johannes  intrepid  w 
 fotavit.  He  was  forced  to  drink  a  cup  of  poyfon,  but  he  faith 
 not  that  he  died  thereof-  fo  if  he  were  not  baptized  with  the 
 baptifm  that  Chrift  was,  he  drank  of  the  cup  which  Chrift  did, 
 and  foretold  he  {hould  die  alfo,  in  the  fame  Text. 
 
 3 .  John  the  Baptift  told  the  people  that  He  who  came  after 
 him,  meaning  Chrift,  Jhould baptize  them  with  the  Bolj  Ghcfi  and 
 with  fire^Wiat.  3.  11.  and  Chrift  himfelf  foretold  theApoftles, 
 they  (houldbe  baptized  with  the  Holy  Ghofl  not  many  dayes  hence  , 
 AcT:s  i.<).  and  fo  they  were  on  the  day  of  Pcntecoft  following, 
 when  there  appeared  unto  thevt  cloven  tongues  like  as  of  pre,  and 
 fat  upon  each  of  them  ,  and  they  were  all  filled  with  the  hdy  Ghcfi, 
 Ads 2.  3,4.  thus  were  they  baptized  with  fire  and  the  holy 
 Ghoft-,  but  not  dipped  or  immerged'm  that  fire,  but  rather  al- 
 perfed  or  fuperfufed,according  to  the  phrafe  of  Scripture,  I  will 
 pur  out  myfpirity  Joel  2.28.  and  the  fpirtt  was  fhed  abundantly, 
 Titus  3.6. 
 
 I  could  tell  you  of  more  baptizings  (for  fo  the  word  is  in 
 th°  original  J  of  Cups,  Tables,  and  Beds,  as  they  are  mentioned 
 in  theEvangelift,  Mark^j.4.  The  which  howfoever  they  may 
 fit  you  well,  as  being  Pharifaicai  and  Hypocritical  •,  and  me  al- 
 fo, as  wherein  there  was  no  dipping  or  immerging,  but  onely 
 wafhing  and  rubbing,  I  paiTe  by  for  brevity  fake,  as  alfo  that 
 which  the  Fathers  call  n  rav  <P«x?J«e  9>d.iSi9yui  caMed  fince  the 
 Baptifm  of  Repentance,  in  which  they  were  not  merged  or 
 drowned  in  tears  -p  that's  but  a  metaphorical  phrafe  to  fhewan 
 abundance  of  their  weeping,  but  onely  fprinkled  and  perfufed 
 with  tears,  by  which  they  did  feek  and  defire  the  remiflion  of 
 their  fins,  and  alfo  found  and  obtained  the  fame, 
 
 4.  I  will  add  but  one  more,  1  Cor.  15  29.  Elfe  what  /hall 
 they  do  which  are  baptized  for  the  dead}  v\  hether  it  be  taken  paf- 
 _/JW/7,according  to  thetranflation  ,  for  thofe  who  were  bap- 
 tized with  water,  for  dead^  i.e.  given  over  for  dead,  or  ready  to 
 die,  or  whether  Actively  and  Pafiively,  for  thofe  who  aid  bap- 
 tize, and  alfo  were  baptized  .overt  he. dead-,  (i)  upon  th  graves 
 of  ^he  dead,  a/n  being  oft,  as  here  put  for  wS-nj  as  Learned 
 
 BezA 
 
^b  which  of  the  ttvo  JVajes,  the  good  old  fvdj. 
 
 £«^'obferveth  upon  Mat. 1 7.  27.  and  Mar^  1 0.48 .  or  whe- 
 -fheric  be  me-inr,  who  are  wafheafor  dead,  their  dead  bodies  are 
 wafhed,  according  to  the  cuftom  of  the  Patriarchs,  asyetthen 
 retained  in  the  Church,  and  mentioned  to  be  done  unto  Dorcas, 
 '  4fts  9.37.  who  being  dead  they  vrajbed  and  /aid.  in  an  upper 
 rharhb?r^\-\\\\:\\  way  foever  that  Baptising  with  water  be  meant, 
 it  cannot  imply  any  dipping  or  immerging ,  as  being  unto 
 dying  perfons ,  or  unto  perfons  baptized  over  graves ,  or  unto 
 dead  bodies. 
 
 And  thus  I  have  (hewed  you ,  that  there  may  be  baptizing*, 
 where  there  arc  no  dippings  and  immergings,  and  that  this  deri- 
 vative SaVTiL/^isof  a  larger  (igniheation  then  its  original  .Saw?.'.-, 
 as  to  the  general  ,  and  therefore  that  it  can  be  no  Argument  to 
 prove  your  dipping  to  be  the  baptizing,  becaufe  baptiim  is  a  de- 
 rivative word  from  the  root  jaiifiri -,{lgnifying  to  dip.  And 
 fo  I  come  now  to  the  very  particular  work  in  hand,  and  ffoall 
 take  it  not  onely  in  the  Grammatical  and  Theological  fenfe, 
 but  in  the  very  Sacramental  and  Myftical  meaning,  the  proper- 
 ly baptizing  with  water  Jn  theNameoftheFather,and  the  Son, 
 and  th  holy  Ghoit,fo  as  John  the  Bapcift,  Peur,  and  Paul,  and 
 Philip, and  the  Deacons.and  the  72  Difciples  gave  and  rainiftred 
 it*-,  fo  as  Jeruffilem  and  all  Judea  round  about  Jordan ,  Chrift  and 
 the  Apoftles,the  3coo.the  5  ooo.the  Eunuch,  Ljdia%  the  Jay  lor, 
 and  the  feveral  houlholds  gave  ir,  and  received ,  and  parta- 
 ked  of  it; 
 
 It  is  confefTed  on  both  fides,that  the  former  baptized,and  the 
 later  were  baptized,  both  according  to  ihc  gesd  old  way,  and  in 
 the  right  and  true  manner.  The  which,  whether  it  was  by  Dip- 
 ping and  Immersing  the  body  into,and  under  the  water,or  onely 
 jfrti. kjinqr  and  a,?perUng,or  laying  on.and  pouring  the  water  up- 
 on feme  part,  that  is  the  qutjtm  -.  for  whereas  the  two  mothers 
 itrove  about  the  living  child,  whofe  of  the  two  the  child  fhould 
 be  ^  here  the  two  children,  dipping  And  Jprinkjing  ,  which  I 
 may  call  the  twins  of  Rebecca ,  or  the  Churches  two  man- 
 ners of  baptizing  firive  whofe  of  the  two  the  mother,  Baptifm, 
 fhali  be. 
 
 The  Church  ofEngUnd  hath  been  now  of  a  long  time  ,  time 
 out  of  mind  .  mind  of  any  man  Jiving,  in  firm  ftfl'tJFt*  of  ba- 
 pilhi  ,  ar.d  practice  of  it,  by  fprinkling,  or  laying  on  ofwator 
 
 upon 
 
— — — —  ..  .  ,       — — fcll.       .  ,1    III  I 
 
 which  of  the  two  rvayesy  the  good  old  way.  4 1 
 
 upon  the  face  and  fore-bead  ,  and  gently  wafhing  and  rubbing 
 the  fametherewith.and  pronouncing  the  word  of  Inftitution,In 
 the  name,  &c.  it  is  your  part  to  bring  the  Writ  ofEjeclion,  a. 
 word,  or  the  Examples  of  the  word  fumcient  to  difpoflefle  and 
 cjeft  us  out  of  our  baptifm,and  to  inveft  your  felf  into  the  fame, 
 by  fhewing  your  better  title  and  plea  of  dipping  andimmerging 
 the  whole  body  in  or  under  the  water. 
 
 All  that  you  can ,  and  therefore  do  produce  for  your  dipping 
 and  immerging,  that  ever  I  could  read  of,are  (befides  that  deri- 
 vation of  the  word,  baptifm,from  an  original  word,  that  fo  fig- 
 v  nifieth)  the  three  examples  of  John  the  Baptiit,  Philip,  and  Paul 
 baptising ,  our  Saviour  Chrift,  ;the  Ethiopian  Eunuch,  and  Zj- 
 dia. 
 
 But  for  that  argument,drawn  from  the  derivation  of  the  word 
 Baptifm,you  have  heard  enough  already  ,and  I  pray  let  me  hear 
 no  more  of  it,as  not  being  of  force3or  to  the  purpofe,  unlefs  you 
 can  fheWjthat  fo  it  is  always  ufed  in  the  Gofpel,  and  that  where- 
 foever  baptifm  was  miniftred,  there  was  dipping  and  immerging 
 into,  and  under  the  water,  otherwife, words  are  of  valuers  mo- 
 ney is ,  according  to  the  efieem  of  men,  and  the  ufe  of  the  time 
 
 Hummus  a  vo^a    and   as  the  Poet  hath  it  ■ 
 
 Si  volet  ufut..  (i.e.)  confuetudo  hqnendi , 
 
 Quern  penes  arbitrium  eft  &  jus  &  norma  Icqucndi, 
 Both  of  wheh  derivation  ,and  ufe  or  value  of  the  word,are  for 
 the  afperfion  and  perfufion  of  water  upon  a  part ,  to  be  under- 
 itood  by  baptifm,  afvvel  (if  not  better)  in  facred  Writ,  then  for 
 immmerfion  or  dipping  of  the  whole  body,  yea,  the  word  in  its 
 proper  and  genuine  fignificaticn(as  well  as  in  its  derivation,  as  I 
 have  (hewed)  importeth  but  an  ablution  and  wafliing  with  wa- 
 ter, which  is  ordinarily  practifed  and  performed  in  our  good 
 and  old  way  of  baptizing  ,  and  which  doth  not  ueceflfarily  infer 
 or  iriforce  your  new  bufinefs  of  dipping  and  immerging  in ,  and 
 under  the  water,  the  whole  body  cloathes  and  all.  But  for  your 
 exam  pies  of  Scripture,  (for  precept  there  is  none  in  the  Word, 
 Co  and  Baptife,  for  the  dipping.  ) 
 
 I  will  fet  down  v,  hat  the  Texts  have  ,  and  in  o^er  as  the  E- 
 vang^lifts  report  of  Johns  baptizing  Chrift,  Matth.  3 . 1 6.  and 
 ftraighftvay  coming  up bvtof 'the "water ,  He(i.Q.)fchnJaw  the  Hea- 
 vens opened ,  and  the  Spirit  like  a  Dove  dffcf  tiding  ufen  him, 
 
 Efff  "Luk 
 
Ckrift  by  Johns  ethers  by  tks  Apoftles, 
 
 Lake  3. 21,  faith oncly,  that  ht  being  baptized  and  pray  ingythe 
 Heavens  were  opened;  fo  of  Philips  baptizing  theEunuch^ftj  fc. 
 3  8 . They  went  down  both  h,to  the  waterJbothPhilip  and  the  Eunuch, 
 a„d  he  baptized  him. 
 
 So  of  Pauls  baptizing  Lydia,  Afts  1 6. 1 3  ,and  1 5 .  On  the  Sab- 
 bath he  went  out  of  the  City  ,  by  a  Rivers  fide  where  prayer  was 
 •wont  to  be  made,  there  Lydia  hearing  Paul  preaching ,  and  at- 
 tending, was  baptized. 
 
 All  this  that  I  hear,  is  Text,  but  where  is  that  that  is  for  your 
 Tenet  of  dipping  and  immerging  >  why  do  you  not  prefs  it,  and' 
 argue  from  hence,  any  of,  or  all  of  the  three  Texts  ?  nay  where 
 is  any  intimation  that  axy  of  thefe  per  fans  were  dipped  andim- 
 merged  in  any  of  thefe  Rivers  ? 
 
 If  you  fay , there,  where  it  is  faid>  that  Chrifi  defcended  inU 
 the  water ,  I  muft  tell  you,  that's  no  where  exprefly  fet  down^ 
 but  onely  by  conference ,  becaufe  it  is  faid,  He  went  up  firaigkt- 
 roay  out  of  the  water  (I  pray  hereafter,  you  and  your  brethren, 
 love  good  confequences  better,  and  ftand  not  alwayes  upon 
 verbal  cxpreffions  of  the  Scriptures  for  everything.)  It  is  in- 
 deed faid  of  the  Eunuch  exprefly ,,  That  he  went  down  into  the 
 -water  at  his  baptizing  •  but  of  Lydia  neither  of  both  is  faid,, 
 but  onely  that  (be  was  amongft  the  reft,  and  that  foe  was  bap- 
 tized by  the  Rivers  fide. 
 
 But  what  of  Chrifts  defcending  down  into  the  waters  ?  If  I 
 fha  11  argue  for  you,  and  conclude  hence  it  is  onely  this,  that 
 therefore  it  was  not  nowHarvefl:  time,  when  John  Baptized 
 Chrift  and  others,  for  Jordan  overfloweth  all  his  banks  in  the 
 time  ofHarvefty  Jof.  3.15.  then  they  could  not  have  either  gone 
 down  into,  or  have  come  up  out  of  Jordan  :  But  you  fhall  ar- 
 gue for  your  felf,  and  conclude  hence,  if  you  will  or  can  (for  I 
 neither  will  nor  c&n.yTherefore  Chrijfs  body  was  all  over  dipped 
 and  im merged  in  Jordan,  underwater,,  over  head  and  ears  as 
 you  fay,  that  followeth  not  thence  j  Therefore  alfo  in  his 
 tloaths  tyed  about  him  as  you  do,  nor  that. 
 
 More  probably,  if  he  was  fo  dipt ,  it  was  in  his  naked  body, 
 and  out  of  cloaths,  as  before  I  alledged  the  opinion  and  fay- 
 ing of  Anfelme  ;  but  moft  likely,  J<kn  did  but  either  dip  the 
 head  of  Chrift,  bending  it  downward  and  forward  into  the  wa- 
 »er  (no:  backward  as  you  do  the  whole  body)  or  elfe  with  one 
 
 or 
 
mi.diffedbttt  dfperfed.  ^ 
 
 or  both  his  hands  did  pour  water  upon  his  head  (as  he  ftood  in 
 fordan)  which  ran  down  and  wetted  his  body •  and  fo  for  any 
 thing  I  can  fee  to  the  contrary,/^/?*  did  baptize  in  the  like  man- 
 ner and  way,  all  thofe  other  that  came  untohim.  And  thus  aJ- 
 fo  Philip  baptized  the.Eunuch  in  the  River  or  Water  •  and  thus 
 Paul  baptized  Ljdia  by  the  Rivers  fide.  And  fo  this  cometh  up 
 neer  to  our  manner  and  way,  and  fo  it  will  prove  at  laft,  the 
 good  old  way  at  firft.  But  did  not  John  baptize  in  ts£non,  near 
 to  Salim,becaufe  there  was  much  water  John  3.23.  water  enough 
 as  you  think ,  to  dip  and  immerge  all  the  bodies  over  head  and 
 ears  j  this  is  but  your  vain  colle&ion :  look  about  the  Text,  and 
 you  may  fee  the  drift  and  purpofe  of  that,  How  that  there 
 went  out  to  him  Jtrnfalem  and  all  Jndea,andallthe  Region  round 
 tbeut  Jordan,  and  were  baptized  of  him.  Much  water  was  re- 
 quifite  for  fuch  multitudes,  though  but  to  lay  and  pour  fome  up- 
 on every  one,  or  to  fprinkje  andafperfe  them  all  therewith. 
 
 Again,  if  he  dipped  and  immerged  rhem  over  head  and  ears, 
 in  their  whole  bodies,  cloathed  as  you  do,  or  uncloathed,  it 
 muft  have  been  a  tedious  >  toilfome,  and  over- burthenfome  work 
 for  one  John  Baptift,  to  have  taken  themfaft  by  the  cloathesor 
 ihoulders,  and  to  have  laid  them  down  backward  in  rhe  waters, 
 and  to  h  ave  lifted  them  up  again  out  of  the  waters,  being  now 
 more  heavy  in  their  drenched  garments,  and  to  have  fet  them 
 upon  their  feet  again ,  furely  John  the  Baptift  would  foon  have 
 been  fpent  that  way,  or  had  needed  many  other  Baptifts  under 
 him,  half  a  [core  of  fuch  dippers  as  your  Brother  is.,  to  have  affi- 
 led him  daily  and  continually,  to  have  difpatched  fuch  multi- 
 tudes as  da-ly  and  continually  reforted  to  him.  Amongft  which 
 great  multitudcs,that  came  continually  unfco  him  from  all  quar- 
 ters of  Jerafalem^nd  Jade*,  and  other  Regions  about,  I  can- 
 not but  think  that  many  fickjy,  and  wealth/,  and  difeafed  per- 
 fons  hearing  of  the  great  fame  of  fuch  a  Prophet  as  John  the 
 Baptift  was,  who  not  onely  preached  the  doctrine  of  Repen- 
 tance, and  of  the  Meflias  come,  or  fhortly  to  come,  but  bap- 
 tized into  Remijfion  of  fin  through  the  fame,  came  flocking  to 
 him,  or  were  led  or  brought  by  others, as  detirous  to  partake  of 
 fo  great  a  bleffing  and  mercy  before  they  departed  the  world, 
 like  as  Mat,  4.24,25.  And  now  can  you  think  or  imagine  that 
 %Un  when  he  baptized  fucb,  would  dip  or  immtrge  them  under 
 
 Ffff2  wa- 
 
4^  Chrtfi  b)  John,  others  by  the  Apo(tlesy  net  dipped' hut  ajperjed. 
 water,  over  head  and  ears,  thereby  to  endanger  their  lives  and 
 in  the  curing  their  fouls  of  fin,  to  deitroy  their  bodies  of  life* 
 when  as  with  more  fafety  to  them  ,  and  to  as  much  efficacy  he 
 might  onely  afperfe  or  fprinkle  them  with  water,  or  lay  it  on 
 with  his  hand  upon  fome  part  of  their  body,  or  head  rather.  If 
 farther  you  add,  that  it  is  laid  in  the  original,  that  fohn  bapti- 
 zed,  bt'u?*T;jnvMter,  which  he  could  not  do  unlefs  he  ftood 
 and  dipped  them  in  water ;  Say  eft  thou  this  thing  of  thy  felf,  or* 
 did  others  tell  it  thee  of  him  >  I  am  fure  you.could  not  fay  it  of 
 your  felf,  who  know  nothing  of  the  original  but  your  fin  ;  (if 
 •  that)  j  and  therefore  for  thofe  others  that  told  you  fo  of  him,, 
 tell  them  from  me,  that  it  is  right  enough  tranflated  and  ren- 
 dred  to  their  hand  if  they  can  take  it,  with  water,  that  Greek. 
 particle  os  very  often  fignifieth,  and  is  put  for  Ma.  or  ruVy  with, 
 or  by,  and  that  in  theGofpel,  as  Mat.  26.  52.  the)  that  take  the 
 fwordjhtfll  perijb  i»  p&x^&ty  °*  with  the  fword,  andfoX«^ 
 22.49.  Lord  (hallwefntitctb>  (Mi%a.ipct  by  or  with  the  fword >  &£. 
 
 But  to  draw  up,  if  ^//#  the  Baptift  was  ia  the  River  of  -Jor- 
 dan with  the  people  that  came  to  him,  how  was  it  poffible  for 
 him  to  ftand  there  in  the  cold  water,  all  the  day,  and  every  day 
 d  pping  and  immerging  their  whole  bodies  in  and  under  the  wa- 
 ter ?  and  if  he  was  out  of  the  water  upon  the  brink  or  bank  of 
 fordan,  how  was  it  poflible  for  him,  to  dip  and  immerge  with 
 his  hands,.the  whole  bodies  of  thofe  and  fo  many  as  came  to. 
 be  baptized?  For  whereas  it  may  be  replyed,  that  fohn  came 
 ftraightway  up  alfo  out  of  the  water  j  and  therefore  he  ftood, 
 in  the  water  and  baptized  there,  Mark.  1.10.  if  the  words  of 
 ftraightway  coming  up  out  of  the  waters,  refer  not  toChrift,. 
 but  to  fohn ,  then  its  fpoken  of  fohn,.  that  he  did  fo  after  the 
 baptizing  of  Chrift  onely.  At  the  baptising  of  others  as  they 
 came  and  went  m&yjjvbn  ftirred  not  from  them,buc  difcourfing 
 many  things  of  Repentance,  and  Faith  in  the  Meffias  toeome,. 
 both  whilft  he  was  baptizing  them,&  afterwards  •  and  lb  before 
 tlicy  departedout  from  him,'  he  inculcated  to  them  of  the  Faith 
 ScoftheFruitsof  Baptifm,as^/^.3.8,9,io  there  is  the  fum  of 
 his  inftruftions  to  the  people  fet  down,  which  becaufe  (ashe 
 knew)  Chrift  had  no  need  of,  thetefore  as  foon  as  he  had  bap- 
 tized him^he  ftraightway  came  forth  with  Chrift  out  of  the 
 Water,  and  the  rather  to  fee  the  Heavens  opening,  and  the  Sprit 
 iltfc ending  tips,*  him  like  a  dove  jj  and.  fo  further  to/inftruci  the 
 people  thereupon.  _.  Again,, 
 
—  -  '""  "■■■   ■■ •    •  ■     '■■■ — *•  I 
 
 John  Baptift  and  the  Apofila  baptised  iy  afpcrfrg,  &c.  45 
 
 -  Agatn,if  the  people  baptized,were  dipped  and  immerged  with 
 their  cloathes  on  their  bodies,  it  was  the  more  heavy ,too  heavy 
 a  work  to  be  done  by  onejif  with  their  cloa'ths  orTjthe  multitudes 
 coming  confuting  of  men  and  women,  &  fomc(doubtlefs)  weak 
 and  fickly,it  was  too  dangerous  a  work  tobe  done  &  too  immo- 
 deft  a^pe&acle  to  be  caufed,or  endured,  by  that  holy  and  reve- 
 rend Prophet  of  God.   Hereupon  my  opinion  is  clear  to  my  felf 
 (but  with  a  Salvo  to  the  naked  immerfions  of  the  whole  body 
 by  the  Aneients,cited  oneiy  by  me,  to  difprove  the  cloathed  dip- 
 pings of  Anabaptifts  to  be  the  old  way)  yet  notfo  ftiff,  but  that 
 it  is  ready  to  bend  &  yield  to  the  fpirit  of  theProphets  upon  bet- 
 ter evidence  givcn,thatChrift  &  the  people  baptized  of  fohxamc 
 indeed  to  the  River  j?<W^;*,and  into  itfome  little  way,  it  may  be^ 
 or  abode  in  the  brink  thereof,  die  people  confeffing  their  fins,& 
 iojohn  the  Baptift  from  his  hands  taking  up  water ^n^  it  upon 
 their  heads,  otjprinkfed  and  afperfed  it  upon  their  heads  or  faces. 
 The  which  manner  of  baptizing  by  afperfing  or  infufing  of 
 water ,  doth  yet  plainer  appear  unto  me  out  of  the  2  Alls  41. 
 Then  they  that  gladly  received  his  word  were  baptised,  and  the 
 fame  day  there  were  added  unto  them  abtttt  three  thou f and  fouls. 
 What  do  you  thinkof  thefe  three  thoufand  baptised  in  one  day  > 
 were  they  dipped  and  immerged  fo  many  bodies,  in  one  day  ,  by 
 Peter  and  the  Apoftles  >  how  could  they,if  they  had  bin  together 
 in,  or  at  a  River?  but  where  they  were,gathered  together  in  the 
 City  and  in  one  place  thereof ,  there  was  neither  River  nor  Ten- 
 tain ,nor  Wels,nor  Ponds,to  be  dipped  and  immerged  in,in  their 
 whole  bodies,  neither  is  there  any  iyllable  of  their  removing 
 m going  out  of  the  City  to  Rivers  or  Ponds  ,  and  how  then  could 
 they  be  fo  many  baptized  there,  but  as  I  faid,  by  aff>erfmgvj2X^ 
 upon  them,  or  pouring  water  upon  their  heads :  the  very  place;, 
 and  the  perfons,the  multitude  of  thofe  who  were  to  be  baptized,, 
 and  the  paucity  of  thofe  who  did  baptize,  do  plainly  evidence, 
 that  the  3000  were  not  dipped,  but  afperfed  oneiy,  at  that 
 great  and  fir il  baptizing  after  Chrifts  Afcenfiom 
 
 No,  nor  Lydia ,-  and  her  houfhold  though  by  a  River  Ode 
 abroad ,  when  (he  was  converted  arid  baptized,  was  dipped  and 
 immerged  in  her  cloathsror  out  of  her  cloaths-,  and  fo  much  lefs 
 thofe  other  hou(holds,of  grown  perfons  and  profefibrs,  baptized' 
 in  private  by  the  Apoftles,  as  of  Comdim,  Stef>hanfts,&c,  tMey 
 
 :  i  fur 
 
4$  JohnBaptifUfli  the  Apples  baptised  by  afper fw^&c. 
 
 or  any  of  thefe  cannot  be  faid  or  thought  to  be  dipped  and 
 merged  under  water,  in  their  whole  bodies,  cloathed  or  naked, 
 without  great  inconveniences,difikulties,  improbabilities,  if  not 
 impofilblities ,  all  which  are,  and  may  be  avoided  by  the  other 
 way  of  baptizing. 
 
 And  thus,Sir,you  may  fee  and  feel  too,unlefs  you  will  run  in- 
 to darknes  in  the,-day  time,  &  grope  in  the  noon- day ,as  in  the  night \ 
 that  there  is  no  footing  or  bottom  in  any  River  or  Pond  in  Scri- 
 pture for  your  dipping  and  immerging  baptifm.  How  dare  you 
 then  cry  this  up  as  the  onely  good  old  way  of  baptizing,  and  de- 
 termine that ,  and  decree  it  fo  to  be  ,  even  the  very  practice  of 
 John  the  Baptift,and  the  very  Atts  of  the  Apoftks,  and  the  mind 
 of  the  Spirit ,  when  as  it  never feemed  good  to  the  holy  Ghofi ,  and 
 to  them  Jo  lay  upon  m  no  greater  burthen  then  the  necejfary  things. 
 of  which, your  immerfion  and  dipping  is  none,  I  am  fure,  a  bur- 
 den indeed,but  not  neceffary  thing,fure  if  there  had  bin,or  were 
 .anyfuch  nectffity  ,  or  but  convenience  thereof,  to  the  perfecting 
 and  compleating  baptifm ,  as  that  without  it ,  baptifm  (hould 
 not  be  true  and  right  as  of  old,  the  wutd  that  bloweth  where 
 it  lift eth,  and  the  Q>irit  that  breatheth  where  it  pleafetb,  would 
 in  fome  place  or  other  of  theGofpel  have  blown  and  breathed 
 out  unto  us  fomething  of  it^  nay  rather,  hereof  is  a  very  great 
 filenceof  your  dipping  and  immerging,  though  muchfpeech 
 and  pra&ice  of  baptizing.  Chrifl:  faith  as  ell'ewhere  to  thewinde, 
 peace  and  be  [till,  and  the  fpirit  rather  holds  in  its  breath,  no 
 words  here  are  made,no  cir  cum  fiances  are  given,no  conferen- 
 ces are  to  be  drawn  out  for  this  dipping  &  cfivin glutting  off  or 
 on  of  cloathes ,  laying  or  lying  down  in  the  waters  of  ponds  as 
 is  ufed  by  you  at  your  baptizing.  But  I  {hall  now  tell  you, 
 that  the  winde  bloweth  fair  ,  and  the  fpirit  breatheth  jirongly 
 and  fweetly ,  and  that  of  old  too,  for  our  fprinkling  and  afper- 
 ftvg  Baptifm  ^  and  I  perceive  this  found  from  heaven  will  come 
 fuddenly  upenycu,  (before  you  looked  for  itj  as  of  a  mighty 
 rujhingninde,  andlwiftiit  may  fill  all  the  houfe  where  you 
 and  your  Brethren  are  fitting ,  and  that  you  would  take 
 them,  the  Texts  I  mean,into  your  considerations  (unlefsthey 
 be  all  (pent  and  fent  away  to  me  in  your  Brothers  Letter. 
 wherein  he  gave  mc  fo  many  confiderations .) 
 
 i .  Now  of  tl  ef;  Texts,  i .  Some  are  Typical,  as  all  thofe  in 
 
 the 
 
Texts  of  Scripture  for  [pr inkling  Baptifm,  *  j 
 
 the  Pentateucb,efpecially,  which  fpcaks  of  the  fprinkjing  of  th  e 
 blood  of  thefacrifices,a$Zf^»V.  16.  i4.ThePrieft  /hall  take  the 
 blood  of  the  Bullock^,  and /hall  fprinkle  it  before  the  Mercy -Seat. 
 
 2.  Some  arc  Prophetical,  and  allude  unto  Baptifm,  as  that 
 of  Ez>ekcS6.2$.  Then  will  I  fprinkle  clean  water  upon  you,  and 
 ye  /hall be  clean  from  all  your  filthinefs  ;  by  the  which,  I  mean 
 the  thing  fignified,  in  and  by  the  Baptifmal-water ,  even  the 
 deanfing  blood  of  Chrift,  the  which  David  airbed  at,  when  he 
 faid  aifo,  Xfafh  me  from  mine  iniquity,  And  cleanfe  me  from  my 
 Jin,  and  J /hall  he  whiter  then  J. now  ,Pfal.5 1 .  2,7. 
 
 3 .  Some  other  Texts  are  Myfiical  and  reprefent  it,  as  Beb. 
 1 0.22. &  1 2.24.  ye  are  come  re  fefus  the  Mediator  of  the  New 
 Covenant,  and  to  the  blood  of  fprinkling,  that  fpeaketh  better 
 things  then  that  of  Abel  •  and  again,  Let  us  draw  nigh  with  a  true 
 heart  in  full  a/furance,  having  our  hearts  fprink/ed  from  an  evil 
 con/cience,  and  our  bodies  wa/hed  with  pure  water.  Here  is  men- 
 tion offp-inkjing,  and  wafhing,wit ha  reflexion  upon  the  pure 
 water,  or  baptifm  ;  the  which  another  Text  {heweth,  1  Pet,. 
 3.21.  where  he  nameth  Baptifm,  where  having  fpoken  of  the- 
 eight  fouls  faved  by  water  in  the  Ark,  He  faith,  The  like  Figure 
 vthereunto,  even  Baptifm  doth  now  alfa  fave  us  ,  by  the  refurre— 
 Bion  of  Chrifi ;  fo  then,  like  as  the  4kK  *"aved  Noah  and  his  fa- 
 mily by  water,  fo  doth  Baptifm  fave  us  by  water,  by  being 
 wafbed  and  fprinkfed  therev/ith,  as  they  were  in  the  Ark  ^  for  fo 
 the  Apoftle  fpecifieth,  and  hath  no  words  of  dipping  cr  immer- 
 ging,  as aot  conducing  to  the  falvation  of  them,  or  of  the 
 Ark  it  felf,  which  may  be  a  fifth  Text  or  inftance,  where  that  is 
 faid  to  be  Baptized,  which  was  not  dipt  or  immerged. 
 
 Again4'v.  1  Pet.  1.2.  the  Apoftle  there  mentioneth  the  fan- 
 clif  cation  of  thefpirit  unto  obedience ,  and  the  f Crinkling  of  the 
 blood  of  fefus  Chrifi ,  as  the  inward  grace,  and  thing  fignified,. 
 of  the  outward  fign  and  water  in  Baptifm.  Now  wherefore  in 
 all  thefe,  or  the  moft  of  thefe  places,  doth  the  Spirit  of  God 
 fet  forth  the  manner  of  application  of  Chrifi  s  bleed,  and  the  fpi- 
 ritual  grace  by  the  fprinkiing  it  upon  us,  but  to  intimate  the 
 way  and  maner  of  mintftration  of  the  Baptifmal-water,:he  figct . 
 and  feal  thereof  to  be  by  the  fpringling  and  afperfing  it  upon  us.. . 
 
 Had  you  Sir,  but  fuch  2,  Quaternion  of  S 'c/< ■  Idler s,  as  it  is  cal- 
 led. Alls  j  2.4.  four  fuch  militant  Texts  to  ftand  up  cni  fight 
 
 foe. 
 
4 3  No  Texts  for  Dipfing-Baftifm. 
 
 foi-  your  dipping  and  immtrging,  yea,  or  but  an  Vmon    one 
 fuch  Text,  I  mean,  in  all  the  Bible,  that  did  but  carry  the  co- 
 lours^ or  bear  up  an  EnjignJ  a  fign,  or  but  the  name  of  dipping 
 (as  they  do  of  fprinkling)  how  would  you  glory  and  triumph 
 as  the  Philiftines  did  when  they  had  gotten  Samfon  into  their 
 hands  j  how  would  you  call  your  friends  and  neighbours,  your 
 Brethren  and  Sifters  together,  efpecially  the  two  laft  dipped, 
 faying,  Come  ft  Joyce  with  me}  for  I  have  foond  the  piece  that 
 was  loft,  a  Text  for  our  dipping  that  was  at  a  lofs.     But  it  is 
 fo  ftill,and  you  are  at  a  lofs  for  it,and  may  be  at  alas  alfo  for  it! 
 you  may  go  light  up  a  candle,  and  fweep  or  fweat  too,and  feek 
 diligently,  and  yet  not  finde  a  piece  of  Scripture,  one  Text  for 
 your  dipping  and  immerging  into,  and  under  the  water,  likeas 
 I  have  found  out  fair  texts  and  pieces  ofScripture  for  our  fprink- 
 ling ani  perfufion  of  water  in  the  t;me  and  ad  of  bap- 
 Thing. 
 
 For  as  for  that  Text  and  piece  of  Scripture,  Mcr».  6.  3,  4.  & 
 Ccl.2,12.  (which  are  both  one)  that  we  are  buried  with  Chrift 
 in  Baptifm  y  wherein  alfo  we  are  rifen  with  him  •,  I  know  fome,  do 
 defiant  and  difcourfe  hereout^  of  Immerfon  into,  Jmmoratkn 
 under,  and  Emerfion  out  of  the  water  of  baptifm,  but  the  Plain 
 Song  in  this  (as  in  other)  Scripture  is  thisonely,  that  through 
 baptifm,  being  truly  ingrafted  into  Chrift,  and  made  one  with 
 him,  we  are  made  partakers  of  the  merit  and  efficacy  of  his 
 death,  and  burial,  antf  refurrection  (for  thefe  are  included  in 
 that)  to  kill -and  mortifie,  bury  and  abolilh  fin  and  natural 
 corruption  hi  us. 
 
 Though  I  add  alfo  this,that  fuch  reprefentation  and  operation 
 of  the  death, burial,and  Refurrection  of  Chrift.  and  of  usfinners 
 after  his  example'js  not  then  at  baptifm  required  of  us,as  which 
 is  accidental  to  baptifm,  or  fecondarily  eflential  ^  neither  is  it 
 primarily  nor  properly,  the  inward  grace  fignified  by  baptiftn  ; 
 but  the  ablution  and  wafhing  of  the  foul ,  and  cleaning  ic 
 from  the  guilt  and  filth  of  fin  in  that  Laver  of  Regeneration, 
 is  principally  intended,  and  primarily  effential  to  baptifm  *  like 
 as  the  putting  away  the  filthiners  of  the  flefh,  by  cutting  off  the 
 foreskin,  was  to  circumcifion. 
 
 And  laflly,  if  it  were  fo,the  burial  and  Refurreftion  of  Chrift, 
 the  main  thing  in  baptifm,  yet  (hall  we  not  need  to  infer  hence, 
 
 or 
 
J^— —111  ■        '""      "'"       '         '<'•'  "        ■»    II  —  ,  u    J  ...   ■- 
 
 Jgtinft  abfttrfioti  fif  the  fvater  by  Women  or  Midmves*  tf 
 
 cir  to  introduce  hither  the  Rite  of  immerging  and  emerging 
 which  is  your  t«tal  dipping  ,  as  which  is  refembfed  as  well  and 
 better  in  our  manner  of  afperfion  and  effufion  of  water  upon 
 the  party,  though  but  upor  a  part ,  for  when  water  is  pour- 
 ed upon,  or  is  laid  upon  the  head  of  the  adult  (landing  on  his 
 feat,  or  kneeling  on  his  knees,  as  likewife  upon  the  face  of  the 
 child,  lying  in  the  Arms  of  the  Minifter,  or  the  Parent  or  o- 
 thcr  prefenting  it,  are  they  not  the  while,  as  it  were,  buried  in, 
 or  do  they  not  lie  under  the  water,  as  the  buried  doth  under  the 
 earth  ?  and  fo  the  party  may  be  faid  to  arife  as  it  were,  when  it 
 comes  or  goeth  from  the  water,  as  the  body  doth  from  the 
 earth  ,  or  the  Minifters  dipping  his  hand  into  the  water,  and 
 plucking  it  out  when  he  layech  ic  on,  may  it  not  have  the  fame 
 fignification  with  immerging  and  emerging  ,  and  fo  of  the  Bu- 
 rial and  Refurre&ion  of  Chrift?  And  J  think  I  may  fay,  our 
 Church  ,  in  giving  liberty  of  dipping  or  immerging  and  emer- 
 ging of  Infants  (if  not  weak)  did  it  not  fo  much  from  authori- 
 ty ok'  this  or  any  other  Scripture,  as  in  conform ity  to  fome  of 
 the  Ancient  Chriftians  and  Fathers  of -the  Church,  in  thiscu- 
 ftome,  as  in  other  lawful  Rites  they  practifed,  to  which  and 
 whom  I  now  come. 
 
 Onely  I  (hall  give  but  a  tender  and  gentle  touch  of  one 
 thing  that  flowerh  more  naturally,  or  rather  more  myftically 
 from  the  afore-alledged  Texts.  That  it  the  baptized,  his  being 
 /-w/Wwith  Chrift  in  baptifm,  be  reprefeuted  and  fignified  by 
 the  lying  And  abiding  of  the  water  upon  the  face  or  forehead,  as 
 a  part  of  the  body,  and  fo  the  body  in  that  part  thereof,  its 
 Jying  and  abiding  under  the  water,  even  Co-  inkled  and  poured 
 upon  it  :  Then  fure  it  is  not  advifedly  aid  conveniently  done 
 by  Gentlewomen  and  tender  Mid- wives,  tonipeofi  the  water 
 from  the  part,  and  atfixrgc  it  with  a  handkerchief  as  foon  as  it 
 is  laid  on  by  a  Minifter,  or  by  turning  the  head  of  the  Infant 
 (whom  I  fpeak  for,  that  cannot  fpeak  for  it  felf)  prefently 
 downward,  to  caufe  the  water  to  foil  iff  tt,  upon  the  ground. 
 In  all  the  Hiilory  of  Baptifm,  from  the  beginning  of  it  in  fcr~ 
 dan  and  Rivers  to  the  prefent  being  ofvit<m  Fonts  or  Vcffels  •,  I 
 do  not  read  of  fuch  a  word  fpoken,  or  fuch  a  work  done,  as 
 abfterging  or  wiping  off  water  in  Baptifm  ••  no  not  then,  when 
 th: redeemed  moreoccaiionforit,  as  when  the  adult,  and  hke- 
 
 Gggg'  wife 
 
5 o  Jgaifiji  abjltrpon  of  tht  mttr  try  wmtn  or  Midmves. 
 
 wife  Infants  were  immerged  all  orer  their  naked  bodies  in  the 
 water  at  Baptifm  :  nor  then,  when  prefently  after  it,  tney 
 went  or  were  carried  to  be  anointed  (as  they  were)  either  all 
 over  their  bodies,  d wn  the  Greek  Churches  (fo  Cyril.  Cateck. 
 Myjtag.i  i.&ChryfoJi.Hemil.  6.  in  CV.witnefs)  or  in  their  fore- 
 heads and  brcafts,  and  between  theihoulders-  (fo  Epiphanius, 
 Haref.79.  Rabanus  de  Infiit.  Cler.  I.  1 .  c.  23.  affirm .)Thereforc 
 learned  Vojfms,  doth  juttly  cenfure  the  Translator  of  the  Apo- 
 (tolical  Constitutions  of  Clemens  (as  they  are  called)  for  ren- 
 dring  thofe  words,  «id'  avtIv n  £i<Lw%-  olm^41  *ut*s  Lib.$.C*f. 
 l5.Thus,<staWf  Diaconijja  eas  abftergit,  for  the  word  is,  and  fig- 
 niHeth  anoint  eth,  not  abftergeth  5  and  the  work  was,  the  Dea- 
 Qonzfc  anointed  them,  not  abfterged  them  after  baptifm.  The 
 truth  is,  they  neither  abfterged  or  wiped  off  water  after  their 
 Baptifm  ,  or  oj/ after  their  unblion,  and  fofucha  cuftomhath 
 no  ground  either  in  Equity  or  Antiquity. 
 
 True  it  isalfo,  that  this  our  Wefternly  Northen  Climate  is 
 colder  much  then  thofe  Eafrernly  Southern,  and  our  -waters 
 therefore  are  colder,  and  our  Infants  tenderer,  and  our  Mo- 
 thers more  indulgent  ,  and  our  Midlives  are  more  advente- 
 rous ;  but  our  Minifters  are  defcreet,  not  to  pour  on  much  wa- 
 ter, and  that  they  do,  to  held  it  feme  white  in  their  hand  to  the 
 warming  of  it,  and  gently  to  rub  and  waft  the  face  of  the  In- 
 fant with  ffcjch  warm  hand  and  warmed  water :  and  God  is  ever 
 merciful,  at  his  Ordinances  and  Sacraments  efpecially,  fothat 
 I  never  heard  of  any  child  that  tvetfekned ,  much  lefs  died,  tfp» 
 on  a  cold  taken  at  Baptifm: In  a  word(and  a  word  alfo  is  enough 
 to  a  wife  woman)  The  wiping  of  the  Baptifmal-water  from  the 
 child',  face,  as  foon  as  it  is  lard  or  poured  on,  is  (fofaras  lieth 
 in  her)  the  taking  off  and  avoiding  (I  will  not  fay  a  fruftrating 
 and  evacuating)  of  the  /ign  and  feal  as  foon  as  it  is  laid  on, 
 as  to  that  figmrication,  and  (filiation,  of  the  parties  being  bu- 
 ricdmth  Chriftin  baptifm,  as  which  onely,  the  abiding  and 
 remaining  of  the  water  upon  the  body  or  bodily  part  (and  its 
 lying  and  antinuing  under  the  water)  doth  relemble  and  repre- 
 sent. But  I  return  to  you  Sir,  and  (hall  now  proceed  to  far- 
 ther difcuifmg  of  your  dipping  and  our  fprinkling,  by  Antiqui- 
 ty to  (hew  wl.ich  is  the  good  Ud  way 
 
 1 01 it  ma)  be  when  you  wrote  meword,  that  your  dipping 
 
 was 
 
Difference  'smxt  Anabapijls  and  the  Ancknl  Dippirtg.  *  t 
 
 was  older  then  our  fprinkling  or  pouring  on  of  water,  and  that 
 it  was  the  good  old  way,  you  had  fome  fquint-eye  upon  Anti- 
 quityof  the  fe€ondhandy  (for  the  Scripture  is  the  Antiquity  of 
 the  firft  band ,  the  very  good  old  way  it  felf)  for  that  your 
 right  or  direct  eye,  could  fee  little  or  nothing  in  the  Scripture, 
 for  your  dipping  and  immerging. 
 
 And  I  am  glad  to  meet  you  here  again ,  in  this  your  good 
 ©Id  way,  hoping  that  by  your  looking  upward  to  Antiquity r 
 and  the  ancient  Cuftomes  of  the  Churches  of  Cod,  you  may 
 ere  long ,  lay  down  your  Novelties,  and  the  yefterday  fafhions 
 of  your  new  Brotherhood.  And  to  fay  the  truth ,  whither 
 elfe  can  you  now  go,being  beaten  out  of  your  holds  you  thought 
 you  had,  and  thofe  tirm  ones  (as  you  had  thought)  in  Stricture 
 for  your  dipping  and  immerging,  and  finding(at  leaftwife  now) 
 no  ground  or  footing  in  any  Pond  there,  no  not  River  for  your 
 Diners  and  Immergers  to  ft  And  in  and  baptize  •,  whither  I  fay 
 can  you  go,  but  (need  of  it,  more  then  zeal  to  it,  driving  you) 
 to  the  next  Antiquity,  which  fucceeding,  and  fome  of  them 
 feeing  the  Canon  of  Scripture  confummated  and  cenftgned  -by 
 St.  John  the  RcveUticnift,  as  Evangelift,  and  fo  living  and  dwel- 
 ling next  to  thofe  ftarry  times  of  theApoftles,  and  thofe  Sun- 
 /lining  dayes  of  Chrift  Jefus,can  beft  difcover,  relate,  and  tra- 
 ject  their  light,  they  heing  the  next  neighbours  to  the  fame, 
 borrowed  and  participated  from  them.    But  to  the  point. 
 
 I  acknowledge  that  fome  of  the  Ancients,  (yea  many  of 
 them)  did  ufe  to  dip  andimmerge  at,  and  in  their  baptizings, 
 and  becaufeit  lieth  upon  your  hand  to  prove  it ,  let  the  learn- 
 ed of  your  fide  take  it  in  hand  to  transcribe  and  produce  fuch 
 ancient  Authors  and  their  Teftimor.ies :  I  had  as  live  they  (hould 
 ipend  the  time,  and  lofetheir  labour  when  they  have  done,  as 
 my  felfj  for  fo  they  will,  neither  will  it  be  of  any  advantage 
 to  you  and  your  dipping  and  immerging,  being  far  different  as 
 to  the  Ancients,  their  dipping  and  immerging,  as  I  have  before 
 touched  in  part,  and  now  (kail  fully  handle.    For 
 
 i .  I  have  (hewed  how  the  Ancients  dipped  and  immerged  in 
 Rivers  and  Fountains,  and  Wells,  and  Fonts,  or  Baptifteries 
 (made  fo  wide  and  big  of  purpofe)  but  you,  efpecially  of  the 
 later  brood  of  the  Separation,  run  out  into  Ponds  to  do  the 
 fame. 
 
 Gggg  2  *.They 
 
5  2  Difference  'twixt  Anshpttfts  and  the  Ancient  Dtffing, 
 
 i  — - — ■ "~       "  i» 
 
 a.  They,  the  Ancients  dipped,  the  whole  bodies  of  thofe  who 
 were  ba.pii7>ed,naked and  out  of  the  cloathsjhch  was  the  Candid  Ih- 
 nocency  &  honefty  of  the  old  times,  and  for  other  reafons  1  have1 
 given  :  but  you  do  dip  your  converts  and  profelyte^,  covered  and 
 tn  their  cloatksfo?  no  reafons  given  by  you,that  I  hear  o^unlefs 
 it  be  fear,  left  Satan  tempt  you  to  inconcinency  ,  as  thefe  lav- 
 ages are' very  naught  indeed  and  wicked.  And  yet  I  know,fome 
 of  the  Ancients  dipped  &  immerged  but  apart  of  the  body  in  the 
 water,  this  is  not  yet  touched  upon  ,  and  it  will  make  fomewhac 
 for  what  I  have  faid  before  ,  of  fprinkling  and  pouring  the  wa- 
 ter upon  the  head  of  the  baptized.  Augufiine  in  his  -4.  Ho  mil.  faith' 
 (and  fo  he  is  cited  of  Gratian.  decret.  de  cenfec.  difiinc.4..cap.66. 
 Poftqxam  vos  credere  promififiis,  tert'tb  capita  vejira  infacrofente 
 demerftmw,and  this  in  the  words  following,  he  calls  Ordobaftif- 
 matis ,  it  was  the  very  order  and  manner  of  baptifm,  after  thdr 
 confeffion,tW//>  and  immerge  their  heads  in  the  facred  Font. 
 And  before  him  Hiervni.  Dial,  adverfm  Lnciferianos  hath  thefe 
 words  '■■  Multa  qua  per  traditionem  in  Ecclefia  cbferv«ntHrt  au- 
 thoritatem  fibi  fcript*  legis  ufurpaverunt ,  vclutin-Uvachro  ttr 
 caput  mergitarejVo  dip  and  immerge  the  head  thrice  in  the  laver 
 of  baptifm,  he  makes  it  a  tradition  of  the  Churchy  and  as  Authen- 
 tique  as  if  is  were  a  Law  written-.    And  before  Hierom,  a  little, 
 a  matter  of  two  years  ,  Chryfoftom  upon  thefe  words  of  John  3 . 
 Vnlefs  a  man  be  born  cf  Water  and  the  Spirit  Stith  he,  KaOa'wsp  yeif 
 
 (>V  77!'/  7K0«  TO  U Mil  VJJ.TO.fvWTUV  tl{AUV  7U{  Mpuktif  ,    0  TA^OtOf  avSpa. 
 
 'y©-  SccTtJiTiu,  >o  n&TV.S'vi  xj.iu>  xpv7r}tT*i  oh©*  vgftiixdS,  '(iwl  etveenvoy 
 lav vy.av9  h  k£u/'< dtniTa  wdhtv-  To  thofe  who  dip  and  immergt 
 their  head  in  the  water,  as  in  a  fepulchre,  the  old  man  is  buri .  d 
 and  overwhelmed,^-.  Yea,&  before  him  Eunomius  and  his  fol- 
 lowers,^ ever  the  Heretiqucs  like  Apes,  will  be  following  fome 
 Ancient  Cufton  s  of  the  Church)who  llarted  up  in  the  year  360 
 fiA^T.^cvnt-^ix^rav  riprfflv,,  TTt)  vf&liSivw9  when  they  baptize, 
 they  wet  them  down  to  the/W/? ,  and  i,o  lower,  (the  word  it 
 not  f.vujt  or /o')*tf7.dip  and  immerge  ftri&ly,  but  Sivwi,  i.e.  dew 
 •©>•  wet  them, (it  may  be  our  Englijb  dew,  may  be  derived  thence) 
 (  and  fo  here  by  the  way,  may  be  a  proof  of  the  Antiquity  of  our 
 afperfing  or  fprinkling,or£ftfc7)'/>£  the  baptized) for  which  caufe, 
 wheathey  the  Eunoraians-  baptized  ei(  n'tKor,  whkh  is  labrum 
 ,  qmfi  kvabrtiw;  m  a  large  and  amfle  vrjfeJ,  fuch  as  they  .ufed  in 
 
 bathes 
 
Of  Trim  Immtrfton^  and  vohy  left  off,   ■  5  3 
 
 bathes  or  bucks,the  party  to  be  baptized  {landing  on  the  outfide 
 or  brim  thereof ,  -nivrtTi  *.&?&><»■,  they  bowed  down  his  head  un- 
 to his  brealt  into  the  water,all  this  is  reported  by  Theodoret.lib. 
 ^.htret.  fabularvmL&\y,  before  thefe,  k  is  recorded  of  B.La.u- 
 rcntius  that  he  baptized  one  Lucillus  r  and  the  manner  this,  as 
 the  words  in  the  Ads  are,  &  cum  expoliajfet  eum.fuditfuper  ca- 
 put ejus, when  he  hadftript  him  of  hisdoathes  he  poured  (the 
 water)  on  his  head,  thefe  lived  about  Cyprians  time,  in  the  year 
 260  recorded  by  Suriw,  tom.4.  in  the  Hift.of  the  Martyrdom  of 
 the  B .  Laurent  ius', 
 
 But  you, as  you  differed  from  fome  of  the  Aneientsin  dipping,, 
 and  immerging  cloathed  bodies,wheras  they  did  them  fo  naked^ 
 fo  do  you  differ  from  fome  other  of  themin  dipping  their  rrk/r 
 todies, down  even  to  the.r  feet,  whereas  thefe  did  but  their  heads: 
 down  to  their  breafts. 
 
 3.  The  Anciots ,  dipped  thofe  thrice,  whom  they  baptized^ 
 you  had  but  even  now  the  Teftimony  of  Hiertm  and  Aug r-.f /» e, 
 a  part  of  whofe  words  I  referved  for  hither-,  Qui  or  do  baptifwatu 
 duplici  ntyfterii  fgnificat'ione  celebratur  •,  The  order  of  baptizing-, 
 with  thrice  dipping  and  mmerging,is  famous  in  the  Churches  for 
 thefe  two  myfterious  fignifications ,  1 .  Of  thrte  Perfons  of  the 
 Deity  2.0f  the  three  dayes  death  and  re'urre&ion^fome  others 
 add  a  3 .  of  the  three  forts  of  fin  cleanfed  by  baptifm,.  offenc  s  in 
 thought,word  and  deed  (To  which  may  fitly  come  in  next  2V- 
 tullian  adverf.Praxeam  cap.26-.Namnecfemelfed  Ter,aA  fingpja 
 yiominajn  perfonas  fmgulas  wergimur:1$  ^SoAthanafius  in  diH.  & 
 interpfcr.<j[u.9l.  t»  y*f  tectjet^vtsaj  t*  tai^'hv  t#  rti  KoXvpCfityt  Tf \t. y9_, 
 ^  « I'at/t.V*/,  &c.  To  dip  the  childe  thrice  in  the  Baptifteryor 
 Font, is  to  fignifie;as  above  Auguftine  faith.I  m/ght  add  to  thefe 
 •Chryfoficm  homiLDe  fide  in  Deum  Patrem,  F  ilium,  &  Spintum 
 fanliunt,  Ambrof.lib.de  Sac.2.  capq.  CJregor.  Al/ig.  in  Epiftcla  ad 
 Leandrum. 
 
 And  it  appears  that  as  this  cuftcme  was:  very  genera!,  fo  vsry 
 Ancient,  for  that  Arriusntto,  who  lived  in  314  fome  ten  years 
 before  Athanafius,(  b'.il  yet  a  great  while  after  Tertuliuw ,  who 
 lived  in  ico.and  therefore  belt  fheweth  to  be  ancient)  He, I  fay, 
 Arritu,  had  got  up  alfo  this  manner  of  baptizing,  by  thrice  im- 
 merging, who  did  it  for  an  ill  purpofe  and  proof  of  three  nurtures 
 iii  the  Trinity,  and  not  three  perfons  and  one  Cocoas  the.cW.*- 
 
 Uqttm 
 
54  Of  the  Trine  Immerfton^nd  why  left  tff. 
 
 llejues  then  fpake,  and  therefore  according  to  Chrifts  form,  ba- 
 ptized in  the  Name,  and  not  in  the  names^  ('for  there  is  but  one 
 Name  ,  and  fo  but  one  Divinity  )  which  when  the  Fathers  of 
 the  Church  perceived ,  they  faw  good  reafon  to  change  that  ch- 
 flome.znd  order  of  thrice  dippings  and  inftead  thereof,  to  ufe  but 
 once  dippingi&nd  thereupon  Gregory  the  Great  and  the  4  Tolletan 
 Ceuncelzre  very  earneft  about  it,  the  leaving  of  that  Trine  im- 
 trierjion,  and  taking  up  the  Jimple  or  once  immer/ion  ,{or  the  avoid- 
 ing-of  the  fcandaling  the  weak,  and  incouraging  the  heretiques, 
 and  left  they  (houldleem  to  countenance  their  error, when  they 
 complyed  in  their  cuftomes. 
 
 But  you  herein  alfo  differ  from  the  Ancients,  and  your  pra- 
 (ftife  is  to  dip  but  once  ,  for  fo  you  tell  me  in  your  Letter ,  and 
 that  with  an  emphatical  reduplication.  If  he  had  dipt  them 
 wore  then  once ,  J  would  have  exprejfedfo  in  my  fir  ft  Letter,  but  he 
 did  dip  them  bnt  oxce-^nd  fo  in  your  faying  twic  ,once,and  again 
 that  he  dipt  them  but  once,  you  gain-fay  the  greater  and  higher 
 Antiquity ,  and  your  felf  too  j  for  once  dipping  though  it  was 
 alfo,  a  good  old  way  yet  it  was  not,  The  good,  old way ,  as  you 
 foy,  that  is,  it  is  not  the  belt  and  the  oldeftw&y  amongft  the 
 orthodox  Ancients. 
 
 Not  but  that  I  acknowledge ,  once  dipping  to  be  as  efficacious 
 to  the  ends  and  fruits  of  baptiim,and  as  myfterious  to  the  figni- 
 fying  of  the  one  Deity  ,  of  the  three  holy  Perfons ,  and  the  one 
 D*vtf/?ofChrift  Jefus;  befides  that  in  the  unity  of  the  fame 
 /aith ,  a  diverfe  or  different  cuftom  of  the  Churches  cannot  be 
 hurtful,  neither  is  it  p  ejndicial  to  the  baptized  party,  whether 
 it  be  once  or  thrice  dipped  and  immerged :  but  fo  much  I  have 
 faid  •,  to  (hew  the  vanity  of  your  boait,  of  the  good  old  way  of 
 your  dipping,infomuch  as  you  have  thrice  digre&d  from  Anti- 
 quity therein,  as  is  hitherto  proved. 
 
 Yea,you  are  gone  from  the  prefent  way  of  your  Mother,  and 
 not  onely  Brother-church  o^Jicme, which  hath  lately  fided  with 
 you,&  gone  cheek  byjoyl  withyou-,/?^,fakl  F, nay, r^r/vr  head- 
 ed  you  and  the  other  Se&s  amongft  us,  forfo,  (he  hath  given 
 over  her  eld  w.iy  of  the  Trine-immerfion ,  and  is  upon  the  new 
 path,of  Trine-ajferficn:  and  you  have  left  her  alfo  in  both,  both 
 in  the  number  of  Trine  or  thrice,  as  alfo  in  the  matter  of  afper. 
 fion  or  fprrnkHng/tnthisyour  once  dipping  and  immerging, and 
 
 thu$ 
 
Trim  Immrfion  onely  a  Traditien*  5  5 
 
 thus  you  foriaking  your  friends,*  walking  alone  by  your  fclycs, 
 (yet  going  to  and  fro  in  the  earth ,  and  walking  up  and  down 
 in  it,yea,compafling  fea  and  land  to  get  profelytes)your/W<rW.r 
 may  perhaps  at  laft  forfake  you,and  leave  you  to  your  felves,and 
 jour  bad  new  way,  to  walk  alone  and  wilder  your  felves.  But  I 
 come  to  a  fourth  and  laft  difference. 
 
 4.  The  Ancients  dipped  and  immerged  ,  and  though  they 
 made  it  myfterious  and  lignirTcant,  yet  they ,  the  learnedeft  of 
 them  ,  thought  it  not  abfolutely  necejjary,  but  adiaphorous,  and 
 therefore  held  it  but  as  an  Eccleftasiical  cuftom  and  tradition,  as 
 Hierom.dial.adver.Lucif. (whom  I  cited  but  even  now)exprefly 
 calls  it  (ach,morem  er  traditionem  Ecclejia  j  and  fo  BafiL  lib.  de 
 Spirttufantlo^  cap.ij.  byway  of  Queftion,  demands  this  of 
 the  thrice  dipping,  how  came  it  to  us,  and  that  other  of  renoun- 
 cing the  devil  and  his  angels,  from  what  Scripture  have  we  it?, 
 and  then-anfwereth  it  by  an  affirmative  in  a  negative  interroga- 
 tion, have  we  it  not  rather  from  an  aV^n'*  ^  etVoppulK,  from  a 
 pivate  andfecret  inflruclicn  or  tradition  •  for  the  word  is,  M*?- 
 Ktt  Ui  (as  to  the  liberty  of  it,  and  no  neceffity  hereof,  being  a 
 confequence  hereupon,  I  (hall  fay  more  afterwards. 
 
 As  for  thofe  that  owned  and  held  this  dipping,and  especially 
 the  thrice  dipping,to  be  either  a  Divine  precept. or  an  Apoflolical 
 tradition  unwritten  and  nonfeript ,  they  were  either  minora,  vel 
 nul/iusfidei ,  as  the  Canons  of  the  AponMes  (as  they  are  call,  d) 
 Can.^o.  and  Bafilius  is  cited  by  the  Papifls  in  the  Book  before 
 alledged  by  me>  for  making  the  thrice  dipping  an  Apoftolical 
 and  neceflary  traditiombut  it's  anfwered  by  Wbiuikers  defc.  cent. 
 1  qmji.6.  and  fo  alfo  by  Rivet  in  his  Criticus  c^.20.(who  both 
 acknowledge  they  had  it  from  Erafmtu  in  Ep'ifi.  aa  Johannem, 
 Epifc.  Culmenfem)  that  that  Book  de  SpirirufavtlcSs  not  any 
 true  and  genuine  work  of  the  great  Baji/,but  a  fpurious  and  fup- 
 pofititious  one,  efpeciaily  in  the  later  half  thereof,  by  fome  one 
 that  would  be  great  in  Bafil,  and  therefore  though  I  cited  a  te- 
 Itimony  a  little  before  out  of  the  27  Cap. of  that  Book  de  Spirits 
 faptto  ,  bearing  the  name  of  the  great  Baftl,  like  as  Vojfrm  and 
 others  do  .yet  I  will  not  (land  upon  it  (as  I  need  not, having  an- 
 other Authentique  one  ftanding  by  him  ,  which  is  that  of  Hte- 
 ram  Jfor  that  I  hear  of  it  by  thofe  learned  above  mentioned ,and 
 read  alfo  my  felf  in  that  27  Chapter,  for  though  the  words  that 
 
 I 
 
5  6  Trine  Immerfisn  m  Afoftolicdl  Tradition  orpr(ceft. 
 
 I  hivz  cited  thereout  may  bear  a  good  fenfe  b .  themfelves ,  yet 
 finding  theiirift  of  chat  27  Chapter,being  to  equal,orto  adjoin 
 Traditions  (  of  which  a  great  many  are  there  named,  and  this 
 .among  t  the  reft)  unto  the  written  ivcrd  of  the  holy  Spirit ,  as 
 Apjftclical  and  »ecejfan ,1  do  fufped:  thole  words  bcfbre(of pri- 
 vate, and  fecret  or  hidden  do&rinc,  as  I  rendred  them,  to  bead 
 and  incline  that  way. 
 
 Others,  leflfe  credible,  Ancient  Authors  there  are,  who  make 
 this  Trine  immerfion,  and  Apoftolical  tradition,  yea  precept,  as 
 FeI.igiusVa.pa.,  Anno%\Q.  who  is  cited  by  Gratian  de  ctnfec. 
 d'jl.q.  can.10.  makes  it  a  precept  in  thofe  words  ( becaufe  of  the 
 three  Perfons  named  in  the  Precept )  Go  baptise  all  Xatkns  in 
 the  J$*\me  of  the  Father,  the  Sen  ,  *nd  the  htljf  Ghoil ;  and  The  0- 
 dw:tus,l.\.  h.tret ,F ab^Ur.W^oh  book  is  thought  to  be  none  of 
 his,by  reafon  of  fome  fabulous  things  in  ir.andfo  this  way  gene* 
 rally  the  opinion  of  the  later  Rcmxn  Church,  whilft  they  held  to 
 .the  Trine-immerf:on,that  it  was  aneceffuty  Apcftlicaltraditkn; 
 and  the  like  (I  belee/e)  they  are  as  ready  to  fay,  now  they  have 
 J?ftthac,  of  their  Trine  after  [ton  to  which  they  have  betaken 
 themselves  now  at  la  ft. 
 
 .  And  you  alfo,andyours,are  of  the  fame  opinion/or  your  orce 
 {lipping  and  immerging  •,  that  it  \$  of  Divine  prefriptkn  and  A- 
 poftoiical  tradition,who  adhere  fo  peremptorily  toit,difailowing 
 and  coridemning  all  of  us  and  other  Churches ,  who  praftife 
 •ai  perfion  and  fprinkling ,  for  heretical  and  antL  hrijlian  and  out 
 baptifm-,  for  unlawful  and  inval  d. 
 
 And  therefore  I  (hall  now  alfo  give  you  a  little  of'  AntiqttL 
 ty  to  \  for  our  fprinkling  and  afperiing  of  water  with  the  hand, 
 upon  the  party  baptized,  or  our  po.iring  or  laying  on  of  wa- 
 ter upon  fome  part,  head  or  face  of  the  feme  ,  whereby  it  fhall 
 be  made  to  appear  to  be  al  fo,  .:  g  W  n .  f  of  baftuJng. 
 
 But  (hall  I  need  to  add  any  more  of  1  his  ?  I  have  given  you 
 already  the  Teftimonies  of  fome  of  the  Ancients  for  the  fame, 
 ,'m  the  'third  difference  I  made  'twixt  your  and  the  Ancients  di  p> 
 ping  and  immerging  :  and  the  Example  of  LAttreutii*  fo  ba  1- 
 tizing  Liscillw ,  by  pouring  water  upon  his  head  ;  and  fo  alio 
 he  baptized  one  of  dieSouldiers,  who  brought  ZJrcct.rr.  am 
 aCjHd  ,  and  took  hi*  time,  and  offered  it  to  St.  Laurence^  that 
 fo  he  might  be  that  'ouldier  baptized  of  him  •  which  couW  be 
 
 no 
 
The  Antiquity  of  After fmg  or  Sprinkling, 
 
 ^7 
 
 no  Otherwife,  then  by  taking  water  oat  cf  the  Pitcher %  or  Pail 
 or  Kettle;,  with  his  hands,  and  pouring  it  upon  him,  even  his 
 head :  and  this  was  much  about  Cj/>r/W  time,  in  year  250.  And 
 therefore  fure  it  was  the  practice  in  Cyprians  time-,  yea,  and  it 
 was  his  very  judgement  given  hereupon,  to  one  by  name  Mag- 
 «w,Epift.7<5.  who  propounded  the  Qtteftion  to  him,  -whether 
 the  weak  and  fick,  who  could  not  be  dipt,  but  were  onely  per- 
 fuft,  fprinkled  or  afperfed  with  water,  were  truly  Chriftians, 
 and  obtained  grace  ?  He  anfwered,  Let  it  not  move  any,  qmd 
 afpergi  vel  perfundi  videantur  <zgri^  that  the  fick  are  afperfed  or 
 poured  upon  with  water  at  their  Baptifm,  for  that  alfo  they 
 partake  of  the  Lords  grace  ,  feeing  the  holy  Scripture  by  the 
 Prophet  £^f4?V/ faith,  J 'rvill  fprinkle  upon  you  pure  rrater,  and 
 youjhall  be  cleanfedfrem  ally  cur  filthine/s^  of  which  Text  I  have 
 made  ufe. before  to  the  fame  purpofe. 
 
 Solikewifelhavefhewed  the  Antiquity  thereof  from  Eu- 
 nomius,  and  the  Eunomians,who  living  about  the  year,  3  60.  did 
 wet  the  head  down  to  the  breaft,  in  their  baptizing  ►  and  I 
 havepreffed  it  out  of  the  Greek  word  which  Thecduret  ufeth, 
 who  relateth  it,  that  they  did  it  by  Roaring  or  fpr  inkling  of  wa- 
 ter upon  their  head  (thofeHeretiques  imitating  therein  as  their 
 manner  is,  in  thofe  things  there  is  no  difference)  the  Cuftom 
 of  the  Orthodox. 
 
 And  yet  before  thefe,  Athanafius  who  lived  about  32^ 
 Orat.  3.  Contra  Arianos,  hath  another  more  exprefs  teftimony, 
 where  having  fhewed,that  the  Arians  could  not  give  a  true  and 
 perfed  baptifm,  becaufe  they  erred  in  the  foundation  and  ef- 
 fence  of  it,  as  who  ('though  they  pronounced  the  words,  / 
 baptise  thee  in  the  name  of  the  Father,  Son,  and  Holy  Ghft) 
 believed  not  in  the  facred  Trinity,  as  who  deny  the  Son,  he 
 hath  thefe  words ,  £<*  $  W  fLVTityyivov  va$  av\u\>  pj-raned-ctt 
 H<t>}.ov  i»  A7:.Critf-':  Aurp«VS*i ,  fo  that  thofe  who  are  fprinkled 
 and  afperfed  of  them  ("that  is  baptized)  are  rather  polluted  and 
 defiled  with  ungodlinefs,  (thenwaJJjed)  forfo  I  think  the  word 
 ought  rather  to  be  rendred,  as  having  reference  to  baptifm Re- 
 cording to  the  fenfe  and  purpofe  of  Athanafius  in  this  pla.ee, 
 then  as  Pctras  Nannim  doth(liedeemed:)for  though  the  Greek 
 word  M>7f27-3-4/ ,  fignihe  alfo  to  be  redeemed,  yet  he  {hewed 
 him  felfa  true  Tranflator  indeed  of  the  word  in  General,  but 
 
 H  h  h  h  not 
 
5  8  The  Antiquity  of  A\\  crfivg  cr  SJ  tinkling. 
 
 not  fo  good  an  Interpreter  of  the  fenfe,  nor  word  here  in  this 
 particular,  which  alfo  fignifieth,  and  here  muft,  to  be  wa(hedv 
 for  the  reafon  above  I  have  given  :  at;d  fo  Vofftus  faith  elegant- 
 ly as  pertinently,  polluere  ait  non  ablv.ere,  rather  polluted  then 
 wafhed,  as  I  rendred  it,  but  that  which  comes  hence  to  my  pur- 
 pofe,  that  Athanafm  calleth  and  maketh  f&pTtoitav  fcxlufitv, 
 the  fprinkling  and  afperhon  of  water  in  the  right  form,,  to  be 
 baptifmsand  that  it  is  good  and  truebaptifm  which  is  given  in 
 that  way  and  manner. 
 
 But  I  can  bring  forth  a  teftimony  far  beyond  thefe,  for  the 
 Antiquity  of  ajperfng  or  perfufion  in  baptifm,  and  that  is  of 
 Yertuflhttf,  living  about  the  year  1 90  lib.  de  pcenit,  cap. 6.  I  deny 
 not  (faith  he)  but  that  the  Divine  benefit ,  Ablutio  delitlcrumy 
 the  wafting  of  fin,  fhould  be  ready  and  fafe  to  all  that  come  to 
 the  water,and  then  he  addeth,but  they  muft  labour  alfo  to  come 
 thither  ,  for  otherwife  (faith  he)  Quistibitam  infidx  p&nitentU 
 viro,  ajperginem  umm  cujujiibet  aqua  commodabit;  if  thou  beeft  a 
 man  untrue  to  thy  repentance  thou  makeft  ,  who  will  let  thee 
 haveorefprinklingof  watery  (in  oppo(iti®n  or  allufion  tothe 
 Trine  mmerfitn ,  as  I  fuppofe)  and  meaning  that  if  he  woukl 
 not  corn®  to  the  waters  being  in  health,  to  be  dipt  thrice,  he  de- 
 ferv£dnottobecomeuntoiny?c^f/},  to  be  once  ajperfed and. 
 fprinkled:  fo  fpeaking  plain  enough,  for  Jpr inkling  and  afperfing 
 the  fick  and  weak  efpecially,  the  which  alfo  Cornelius  a  Byfhop 
 of  Rome  in  Cyprians  time  maketh  mention  of,  in  an  Epiftle  to 
 Fab.Antioch.  which  is  in  Eufeb.lib.6.cap.^ .  where  he  likewise  . 
 relates  of  Novatus  the  Heretique,  that  when  he  was  freed  from 
 the  evil  fpirit,and  fell  into  a  grievous  difeafe,  upon  his  bed  defired 
 baptifm,and  fo  was  in  his  bed  baptized  J.e.  perfufus  aqua, by  wa- 
 ter poured  &fprinkled  upon  him^This  was  fo  cuftomary  amongd 
 the  Ancient,  to  fprinkle  and  afperfe  thejickjn  bed  (  if  there  they 
 came  to  their  firft  converfion)that  it  was  called  Baptifmus  Clini- 
 corum,  the  baptifm  of  the  bedrid,  though  they  did  not  fo  highly 
 efteem  of  fuch  as  were  fo  baptized  in  bed  &  upon  Jicknefsyyea.,they 
 debarred  fuch  from  being  of  the  Clergy  ,  becaufe  they  thought 
 they  become  Chriftians  rather  of  neceffity  then  goodwill. 
 
 And  becaufe  I  have  mentioned  fuch  a  thing,  as  the  Baptifm  of 
 theClinicks,  or  fuch  as  were  converted  and  baptized  in  their 
 f  cknefs  and  death  beds3I  will  put  you  a  Outre  upon  a  fuppofition 
 
 which 
 
Of  Cli  vtck  Baptifm,  5  9 
 
 which  often  falleth  out,  knowing  you  will  presently  run  to  your 
 mafter  of  quaeres  for  anfwer  and  refolurion. 
 
 Suppofe  one  of  your  children,  or  his,  or  any  your  other  bre* 
 thren ,  who  by  vertue5or  vice  rather  of  your  opinion,  hath  been 
 kept  and  detained  from  it's  baptifin  during  it's  infancy  and  mi- 
 nority, {hould  be  at  1 3  or  14  years  of  age ,  vtfited  of  God  with 
 ficknefs ,  and  fo  fcholed ,  and  enlightned  by  him  therein  and 
 thereby  (iotfchola  crucis  efifch&la  lucis)  that  he  (hould  come  to 
 a  good  meafure  of  knowledge  of  himfeifand  God  ,  of  his  fins, 
 traduced  at  his  birth,  and  committed  in  his  life,  of  Gods  mercies 
 promifed  in  his  word,  and  covenanted  in  Chrilt-,  and  fo  lying  in 
 2>^,under  great  diftempers,  even  fore-going  death;  fhould  upon 
 and  after  confeflion  of  his  fins ,  and  profeflion  of  his  faith  ia 
 Chrift  earneftly  defire  and  require  baptifm ,  as  the  Seal  of  Gods 
 Covenanted  Mercy  ,  and  as  a  confirmation  of  his  faith  therein^ 
 and  a  ftrengthening  of  him  againft  the  fears  of  death  before 
 and  at  his  departure  out  of  this  world.  What  would  you  now 
 do  here  ? 
 
 Dare  you  deny  ftill  acid  withhold  baptifm  from  him  in  this 
 condition ,  when  as  it  may  be  and  ought  to  be  miniftred  unto 
 him?  then  will  you  be,  and  are  you  guilty  before  God  of  a  plarn 
 and  palpable  contempt ,  of  the  ordinance  of  baptifm  ,  which  is 
 and  will  be  damnable  to  whomfoever,  GV».  17.24.  Exod,^.z^y 
 25.  And  if  you  think  it  now  needful  for  him  to  have  baptifm,for 
 that  he  is  now  capable  of  it ,  according  to  your  Uwn  tenet,  and 
 the  t**:  i«  is  now  feizable,  and  poffible  to  be  had  ,  I  ask  how  and 
 yvhi        y  fhall  baptifm  be  given  and  conferred  unto  him  ? 
 
 w  ill  you  remove  him  out  of  his  bed  in  his  cloth  es,  or  in  his 
 bed  and  its  cloathes  to  your  Fond?or  caufe  to  be  brought  to  the 
 bed-fide  fome  big  VeiTcl  or  Tub  of  water  ( which  later ,  is  more 
 then  I  need  grant  unto  you  ,  in  the  point  betwixt  us, )  and  fo, 
 either  the  one  or  the  other  way  dip  andimmerge  his  whole  body 
 in  the  cloathes  or  out  of  the  cloathesf  which  is  ftill  more  then  I 
 need  yeeld?  )  Then  in  all  probability  may  and  will  you  be  guilty 
 both  before  God  and  man  of  xht  death  and  dejiruclion  of  the 
 party ,  the  which  is  and  will  be  as  damnable  to  whomfoe- 
 ver- 
 
 Now  advife  and  fee  what  anfwer  IJball  return  to  him  thatfent 
 me-  You  cannot  but  fee  and  fay  as  Z>4t/*VoneeJyou  are  in  a  great 
 
 Hhhh  2  firtigbr, 
 
6o  Of  Clinick  Baptijm. 
 
 ftwght  |  2  Sam. 24. 13, 14.  For  according  to  your  opinion  and 
 pra&icc ,  you  muft  either  let  your  child  depart  the  world  with- 
 out baptifm,  when  it  might  have  it,  if  you  would,  which  will  be 
 prejudicial  to  your  foul  and  your  falvation  ,  or  you  muft  give  it 
 your  dipping  baptifm,  which  will  be  prejudicial  to  its  body  and 
 its  prefervation ,.  as  caufmg  it  to  depart  the  world  fooner  then 
 other-wife  it  would. 
 
 The  onely  way  to  come  out  of  your  ftraights ,  is  ftraightway 
 to  fall  now  into  the  hands  of  the  Lord  God  (with  David,)  and  (lay- 
 ing down  y 'Our imaginations ,  and  every  high  thing  of  yours  that 
 exaiteth  it  fe  If  again fi  the  knowledge  of  God,)  2  Cor ,  I  o.  5 .  to  sail 
 for  and  fuffer  fome  lawful  Minifter  of  God ,  to  come,  and  after 
 fuch  confeffion  and  profeffion  heard  by  him,  or  tcftified  by 
 others,  to  Afperfe  or  fyrinkle  (In  the  Name  ef  the  Fat  Iter,  of  the 
 So^\andofthe  holy  Ghoft,)&  little  water  upon  the  face  &  fore-head 
 of  your  child  in  the  bed,gent\y  wafhing  therewith,by  the  moving 
 of  his  hands ,  with  prayer  and  Amplication  before  and  after  -y 
 Thus  doing,both  dangers  may  be  prevented^nd  this  was  that, I 
 with  the  Ancients  even  now  called  Btptifmus  Clinictrum.  How 
 Ion*  halt  ye  betwixt  two  ophions  and  thoughts,if  the  fprinkling  or 
 afperikm  be  baptifm ,  follow  it,  but  if  dipping  and  immerfion, 
 then  follow  it.  And  ihe  people  (with  their  Dipper)  anfwered 
 me  not  a  word.. 
 
 I  will  but  add  one  Teftimdny  more,  and  that  is,  ofWalafri- 
 diu  Strabo.de  rebus  EccLcap.26.  Notandnm  yionjaluw  mergen- 
 do,  fea  etiam  de  fuper  fundsndomultos  bapti-zatos  fuijfe ,  &  adhue 
 p-.jj'e  baftizari.  It  is  a  thing  to  be  noted,  as  it  is  notable,  that  ma- 
 ny have  bin  form erly,and may  ftill  be  baptized,not  onely  bydip- 
 ping  and  immerging ,  but  alfo  by  fprinkling  and  pouring  water 
 upon  them,  and  fo  he  alfo  maketh  mention  of  the  baptizing  of 
 St. Laurence  out  of  a  Pitcher  or  Pot  of  water,  which  was  by  af- 
 perfion  or  perfuiion,  and  fo  it  was  often  (as  he  faith)  when  as 
 the  bignefs  of  the  bodies  of  grown  perfons  converted,  would 
 not  furfer  them  to  be  immergedand  dipped  in  the  Veffel,.  their 
 Baptifteries  and  Fonts  being  too  little  for  them. 
 
 And  fo  I  have  done  my  Ta<k  which  was  to  be  a  Task-matter 
 unto  fome  of  the  Egyptians ,  who  have  bin  and  would  be  ftill 
 Task-matters  over  the  lfrael  and  churches  of  God,  and  give  out 
 fheircommands  for  the  dipping  and  immerging  of  our  childrerwn 
 
 Ponds 
 
Of  Clinick  Bapt/fm.  £  i 
 
 Pondr  or  Rivers ,  when ,  (and  then  onely)  they  (hall  be  of? 
 years  of  difcretion  and  confeilion,  as  to  their  faith  :  and  I  'have 
 drawn  up  this  my  cenfure  of  it  as  an  Ar^(you  will  prefently  fay 
 I  know,  of  Bulrufhes-  and  thereforelfayfoinprefentmyfelf 
 afore-hand  to  prevent  you  J  The  which  ,  how  weakjzrii  mean  a 
 thing  foever  you  may  think  it,  through  Gods  providence,  may 
 be  a  means ,  to  preferve  a  Mofes  and'  more  children  of  Ifrael 
 from  your  immergings  and  plungings  of  them  ,  (  for  the  time, 
 little  elfe  then  drownings,  jefpecially  the  Ark  being  daubed  with 
 Jlime  and  pitch,  cemented  and  chfed  together ,  with  Scriptures, 
 Jieafcns,  and  Antiquity  moreover. 
 
 More  plainly ,  I  have  paffed  my  cenfure  upon  your  late  dip- 
 ping and  immcrging  in  my  Parifb,  for  a  new  bufinefs ,  as  I  called 
 it  once,  and  ever  (hall,  and  if  I  could  ftand  (o  long- about  it,  and 
 the  Reader  would  ftay  the  while,  as  to  gather  them  up  together; 
 or  take  a  review  of  the  evidences  I  have  brought  inagainftit, 
 for  a  new  bufmefs ■■,  I  do  think  there  would  be  tfuU  fury  ,  and  a 
 grand  fury  of  thtm,the  which  propounded  and  given  up  to  any 
 indifferent  Judge  befides  your  felf ,  he  would  not  onely  paffe  a 
 cenfure  of 'novelty  upon  it ,  as  I  hove  done,  but  might  crie  once 
 and  again  Novitat  novitatum  omnia  novitas ;  Yea,  and  he  would 
 give  out  a  Sentence  oi  vanity  alfo  upon  the  fame,and  fay,vanitas 
 vanitatum,  omnia  vanitas.  The  Perfon  dipping  and  baptizing,an 
 ordinary  man-,  no  ordained  Minifter  :  the  Perfons  dipped  and 
 baptized,Chriftians  born,  and  baptized  before ;  The  manner,  the 
 dipping  and  baptizing  them  in  their  cloathes-  ( the  circumftances 
 or  ceremoniesj  omitted,  becaufe  they  were  not  onely  new  and 
 vain,  but  foolifti  and  imnodeft  )  and  the  action  of  dipping  the 
 whole  body  overhead  and  ears  in  the  cloathes,  andlaftlythe 
 placet  common  Horfe^pond  and  weyr^Novelty  of  nevelties  ^\\  is 
 novelty-,  yza.,Vanity  of  vanities  yall  is  vanity-^,  will  fay  no  more  of 
 it^though  more  might  be  faid  of  it  J  then  that  it  was  a  new}and 
 a  vain  buftnes ,  }ea,  a  taking  of  the  Name  of  God,  Father,  Son  and 
 holy  Ghoft  in  vs.in. 
 
 I  will  now  onely  add  a  Corollary  or  two,  touching  the  whole 
 bufinefs  betwixt  us,  and  fo  I  fhall  give  a  Vale  or  Fare-well  to  it, 
 and  to  your  Letter  and  my  anfwer,  or  cenfe*e  rather  :  for  fo  I 
 muft  call  it  to  the  end  ,  who  fo  ftiled  itin  the  beginning. 
 
 Ccnll, 
 
Immerfion  and a/per  fion>  whUh  Anctmtr^ 
 
 Coroll.  i .  § . 
 utmmerfon  and  dipping  in  baptifm  (cfpecially  thricejas  alfo 
 Afferficn  and  fprinklmgh  or  rather  perfufwn  and  pouring  on  of 
 water ,  though  but  once,were  both  the  good  old  way  >,  in  the  man- 
 ner as  they  were  done  and  admirtiltred  by  the  primitive  Do&ors 
 and  ancient  Fathers  of  the  Church. 
 
 And  to  do  the  caufe  and  the  truth,  right,  their  immerfion  was 
 the  older  way,  I  fay  not  the  better  way,  and  is  fome  years  older 
 then  their  afperfion ,  as  many  years ,  as  TertttUian  lived  before 
 Cjfr'uin  which  by  computation  is  not  above  two  or  three  and 
 fifty  years  difference  or  diftance  betwixt  their  times. 
 
 Yea,  but  I  will  recal  that  Verdid ,  and  do  reverfe  that  fay- 
 ing,as  whereby  I  do  immerfion5and  dipping  too  much  right,  and 
 afperfion ,  and  fprinkling  too  much  wrong,  as  to  their  Births, 
 Right  and  Originals:  for  1  do  remember  a  teftimony  before  cited 
 by  me  out  oiTertullianllb,  deposnit.cap.6.'m  thefe  words  (which 
 ,  may  be  repeated  here  again  without  any  Tautollogy  ,  being  to 
 feveral  and  different  purpofes  and.  proofs ) Neqne  ego  renuo  divi- 
 mim  beneficium  (i.e.)abolitionem  peccatorumjnituru  aquam^mni- 
 , modofalvutn cjfe •,  fed ut  eo  pervenire contingat,  elabcrandumefi ; 
 Quii  enim  tibi  tarn  infida  pcemtentia  viro^afperginem  unam  cujuf- 
 llbet  aqua  commodabit?  where  you  read  and  fie  in  plain  and  evi- 
 dent words,that  afperfion  of  the  adult  and  grown  perfons  was  in 
 TertptlliaKs  daycs  alfo,  and  I  might  alfo  now  pafTe  the  Verdift, 
 the  other  way,  and  fay,  that  immerfion  and  dipping  is  theyon- 
 ger  way  ,  fome  years  yonger  then  afperfion  and  fprinkling,  as 
 many  years  as  Cyprian  is  yonger  then  Tertullian,  about  fifty  two 
 or  three. 
 
 /'"  "The  truth  then  is,  They  were  both  of  them  ,  as  twins  (as  E- 
 fau  and  Jacob  in  the  womb  of  Rebecca  ,  Gen.  25.24. )  as  two 
 manners  of  baptizing  in  the  Church  of  God  ,  born  much 
 about  the  fame  time,and,  (as  alfo  Efau  and  Jacob  did) they  Jived 
 and  walked  together  a  while,and  fometimes  lived  apart,  and  af- 
 funder^and  the  one  was  ufed  in  one  place,and  the  other  pra&ifed 
 in  another  place ,  according  to  the  diversities  of  the  Churches, 
 and  difference  of  theages,and  variety  ofcuftoms,in,and  amonglt 
 them  ,  and  fo  it  continued  for  an  eight  or  nine  hundred  years. 
 PAit  what  and  if  (as  it  may  be)immerJion0\\ke  Efau,  being  indeed 
 the  more  hairy  y  rougher,  and  harder  manner,  and  way  of  bapti- 
 zing 
 
and  more  j,  raclifed  of  old,  £  % 
 
 zing,  mighty  out  firfl  and  come  forth  into  the  Churches  pra- 
 dife,  it  was  but  a  very  little  while  before,  for  ajper fion  like  Jacob 
 being  indeed, the  plainer  and  fmoother ,  and  eafier  way  and  man- 
 ner of  baptizing,  foon  followed  after  and  at  the  heels-,  Yea,  as 
 Jacobs  hand  took  hold  on  Efkus  heel,  and  after  fupplantcd  him 
 of  the  blefling  of  his  Birth-right,  fo  afperfion  (if  behind  j  over- 
 took immerfion,and  whoty  fupplarthd  it  of  rts primogenit ure -.and 
 fo  got  away  the  blefling  from  it ,  to  be  the  onely  approved  and 
 pradifed  way  of  baptizing  in  the  Centuries  fucceeding. 
 
 For  byreafonoffbme  Tcandals  in  proceffeoftime  given  Or 
 taken  at  their  naked  immerficns,  cloathed  a'perflons  (as  I  may  fo 
 fpeak)or  perfnfions  of  water,got  in,&  took  place  of  it,and  fo  the 
 elder  ferved  the  yonger:\  mean  the  elder  gave  place,and  both  the 
 Trine  immerfion,aad  the  immerfion  it  felf  was  laid  ahde-,and  the 
 yonger  now,  as  being  the  more  worthy  gueft  bidden,ts/ff  down  in 
 that  uppermofi  place,  I  mean  afperfion  and  pouring  on  of  water.., 
 is  now  altogether  in  requeftand  pradife-  efpecially  amongft  all 
 the  Weflem  Churches  (of  which  ours  is  a  part  and  branch)  in 
 which  the  Gofpel  moft  flourifheth,and  the  Ordinances  of  Chrift, 
 the  Word  and  Sacraments,  are  moft  reverently  and  religioully, 
 and  orderly  obferved  and  adminiftred. 
 
 And  fo  thus  (  as  I  faid  )  in  our  pureft  and  perfedeft  Weftern 
 Churches,  for  thefefive  or  fix  hundred  years  laft  part  (!  th  nk,  I 
 am  rather  within ,  then  without  my  Compafs)  there  have  bene 
 none  dipped  or  immerged,  no  not  in  the  old,  once  good  way  of  the 
 former  times,publiqBely,authoritatively,nay,fcarce  prefumptu- 
 oufly  •,  until  thofe  Jjfricane  (I  wil  1  not  fay  Almfiers,  yet  were 
 they  cruel  but)  new  men :  for  (Affrica  femper  z liquid apportat  no- 
 wjwho  were  your  Progenitors  and  Predictors,  the  firlt  dipp;rs 
 and  immergers  in  the  Weft  (the  very  place  whence  they  and  you 
 arofe ,  is  another  argument  to  prove  their  and  your  bufinefs  of 
 dipping  ,  a  novelty  and  new  thing,  as  coming  from  Africa  origi- 
 nally )  I  fay  until  thofe  Africane  new  men  ,  thofe  Egyptian 
 fregs,  that  love  to  bepadling  and  dipping  in  Rivers  and  Pcnds, 
 began  to  fpread  themfel  ves  and  skip  up  and  down,  and  to  bring 
 forth  Rivers  and  Ponds  (as  the  Rivers  and  Ponds  brought  forth . 
 them)or  rather  to  bring  their  Perverts  to  Ponds  and  Rivers  to  be 
 baptized.  The  which  bold  and  prefumptuous  attempt,  againft 
 the  cwflant  and  uniform  cuflovn  of  the  Weftcr^  Church  ,  began  in 
 
 .   the 
 
t>4 
 
 Immerpon  and  Jftirfion  both  ufedts  indifferent, 
 
 the  year  1524,  and  fo  is  not  above  an  hundred  and  two  and 
 
 thirty  years  fithcnce  ^  which  is  time  enough,  and  litle  enough. to 
 
 make  it  Novelty  in  comparifon  of  Antiquity. 
 Nay ,  your  Brothers  dipping  and  immerging  is  not  fo  old  as 
 
 theirs  for  your  Ancient  Fathers  Nicholas  Stork,  or  Stocky,  and 
 Thtmts  Mancer,  did  not  dip  in  your  manner  •  nor  is  it  as  old  as 
 your  elder  Brothers, who  about  1 3  or  1 4  year  ago,ran  about  the 
 Countrey  ^  for  they  did  not  dip  in  your  manner,  in  their  cloathes, 
 but  naked  ,  nor  in  Ponds,  but  Rive#s-  nor  do  I  think  it  is  elder 
 
 •  then  your  felves  were,in  the  day  that  you  and  they  pra&ifed  it, 
 and  begot  it  in  the  Parifh  of  MuchLekhsjiponthe  bodies  of  the 
 two  Siiters  you  dipt  and  immerged  in  punt  laft  paft,and  fo  is  but * 
 a  brat  or  bnod  of  yours  and  theirs,  not  a  twelve  moneth  old  yet 
 by  a  good  deal. 
 
 CorolU  2.  §. 
 2.  When  they  were  both  in  ufe,  immcrfion  and  afperilon,the 
 Ancient  Fathers  &  their  children  had  not  any  opinion  of  the  ne- 
 cejfity  of  either,  as  if  the  one  or  the  other,  were  the  onely  lawful 
 way  of  baptizing  eftablrfhed  by  Chrift  or  his  Apoitles,  but  they 
 ancounted  of  them  as  things  &  cuftoms  indirTrent  in  themfelves, 
 and  A&afketows  and  therefore  to  be  left  unto  the  liberty  of  the 
 Church  to  ufe,  or  not,  upon  juft  caufe  and  occafion  ,  as  may 
 appear  by  fome  of  their  fpeeches  and  practices ,  which  I  (hall 
 here  fee  down,(though  the  proof  both  of  this  in  part,and  chiefly 
 of  t\\t  former  Corrolary  in  the  whole,  hath  been  touched  upon, 
 and  even  handled  before. 
 
 Grcgcr,  lib.  1 .  Epifi. Ep.  4.1**4 Leandrum  Epifcopum  Bifyalcn- 
 fem-Rcprehenfible  ejje  nulUtenm  pet  (ft-,  Infant  em  in  baptifmate  vel 
 tercel  femel  immergere.  It  is  no  way  to  be  found  fan  It  worthy, 
 to  dip  and  immerge  the  Infant  in  bapiifm  5  either  thrice,  or  cnce-t 
 Yea  ,  he  giveth  the  reafons  of  both,  and  fheweth  caufe,  why  he 
 thmkethhtting  to  have  thrice  dipping  changed  into  once,  by 
 reafon  certain  Heretiques  made  an  evil  conn1  rudion  of  the  firft 
 cuftom  of  thrice  dipping ,  for  that  they  divided  the  Deity  into 
 three  Gods  upon  their  thrice  dipping.,/.?,  in  the  Name  of  the  Fa- 
 ther, 2.  in  the  Name  oftheSon,  3.  in  theName  of  the  holy 
 Ghoftjfor  which  caufe ,  B<zreticidegir„ztis  ufum,  as  alfo  vhvndi 
 f t  if /k  a, it  feudal nm, which  the  Churches  of  Spain  were  diitraded 
 with  ,  fome  iiiiiiv  holding  with  the  Trine  iir.merf  on,  and  feme 
 
 Hand- 
 
iAndfe  left  to  Liberty  ef  Churekts*  £t 
 
 Handing  as  ftoutly  for  the  once,  or  fimple  immertion,  the  fourth 
 CouHcelTohtanjK oiToledo,  C/w.$.  grounding  themfelves  upon 
 the  aforecited  words  of  Gregory  ,  decreed  for  fimple  immerfio^ 
 and  againft  the  Trine  immerficn,  for  the  two  rcaibns  anfwerable 
 to  the  two  abufes. 
 
 1.  Nevideantar  qui apttdnos  tertio  immergunt,  haretcicrp.m 
 probare  ajfertionem  dumfequmtpir  ctr  morem  :  Left  thofe  that  dip 
 thrice ,  (hould  feem  to  approve  the  opinion,  whilft  they  imitate 
 the  falhion  of  the  Hcretiques. 
 
 2.  Ne  dnm  partes  diver/a  in  baptixjindit  aliquo  cont>ario  modo 
 tgnnt ,  aIU  alios  non  baptitxtos  ejfe  contendnnt  :  lcaft  whilft  par- 
 ties divided  in  baptizing  feveral  wayes,  fome  thrice  dipping,  and 
 others  but  once,  they  fhould  fay  the  one  of  the  other ,  they  arc 
 not  rightly  baptized,  and  fo  efteem  each  other  fcifmaticks. 
 
 And  that  this  liberty  was  kept  and  obferved  about  this  mat- 
 ter, as  alfo  about  immerfion  and  afperfion  in  Auguflines  time,  is 
 to  befeen  in  his  74  Chapter  de  Ecclef.  dogm.BaptixAndus  (  faith 
 he  J  pofi  confejfionem  vel  ajpergitur  aquayvel  itttingitur,  The  party 
 to  be  baptized ,  after  confeffion,  is  «'r^r  afperfed  and  Jprinkjed 
 with,  or  dipped  a»d  immerged  in  the  water,  and  fo  long  before 
 him.  CyprianJib.q.Epifl.Epijiola  j^ad  Afqrnumt( whofe  words  I 
 havefet  down  before )  fheweth  his  indifferency  for  either ,  and 
 rather  his  defence  of  afperflon  in  baptifm ,  yet  fo  as  that  he 
 leaveth  it  in  the  Churches  liberty  and  freedom. 
 
 What  need  I  go  farther  then  the  Church  of  Rome,  whofe  An- 
 cient pra&ife  was  to  dip  thrice  in  baptifm,fo  their  Gregory  faith 
 in  the  Epiitle  above  cited  :  Nos  antem  tertio  mergimus  ,  and  that 
 for  reafons  given  before ;  but  now  it  is  their  maner  in  baptizing, 
 thrice  to  fpr.nkle  or  afperfe,for  what  reafon  they  did  before-  (for 
 none  other  they  have  given  us )  fo  by  their  later  practice  rever- 
 sing their  former,  though  their  opinion  be  ftiikhe  Tarn  ; ,  that 
 the  Trine  immerfion ,  is  a  mnfeript  Tradition  of  the  Apoftles, 
 having  alike  force  of  Piety  with  the  Scriptures  and  rtecefTary  to 
 be  obfervea,  which  if  it  were  fo,why  did  they  alter  from  it?  their 
 own  practice  in  changing  of  it ,  and  ufing  their  liberty , 
 doth  refute  their  opinion  of  its  nece/fity,  or  being  an  Apoftolical 
 Tradition. 
 
 Seeing  then  there  i?  no  expyejfe  precept  for  the  one  or  the 
 other,  nor  Apoftolical  Tradicion  for  the  one  more  than  the 
 
 J  i  i  i  other, 
 
66  Yet  the  Immtrfion  was  laid  donn,  and  Afperfiott  held  up, 
 
 other,  (  He  is  not  Baft  I  tne  grcat,and  the  true,  but  Baft  I  the  little 
 and  the  falfe  or  forged  who  fpeaks  and  writes  of  fuch  a  thing  ) 
 feeing  alfo  the  true  Ancient  Fathers  and  Paftors  of  the  Churches, 
 fome  ufed  the  one  in  their  Diocefes,&  fome  the  other  manner  of- 
 baptizing  in  their  Divifions,  and  both  forts  with  an  opinion  of 
 indifference?  of  the  thing  in  it  felf ,  and  with  liberty  of  pra&ifc 
 left  each  unto  other  (as  the  affairs  and  the  occasions  of  the- 
 Church  required^  of  changing  and  altering.Who  can  juftly  chal- 
 lenge^ rebuke  our  Church  of  England,  and  the  guides  thereof, 
 for  holding  and  retaining  either  the  one  or  the  other,  or  both, 
 (as  (he  doth  in  fome  way  and  cafe) but  betaking  her  chiefly,  and^ 
 molt  ufy.aUy  to  ajperfwn  and  pouring  on«water,and  that  but  once, 
 fo  leaving  both  the  Ancient  Fathers  of  old,  fome  of  them,  and' 
 the  younger  Fathers  of  Rome ,  all  of  them  in  the  number  of  the 
 Trin  or  thrice,  for  that  the  Trinity  is  Sufficiently  enough, fet  out 
 in  the  very  form  of  our  baptizing,  In  the  name  of  the  Father,  the- 
 Son,and  the  holy  Ghofl  ?  why  ftjould  any  impofe  upon  us,  or  re- 
 quire of  us  either  the  Trine  immerfion  at  all,or  immerfion  at  all 
 conftantly  and  continually  ,con(idering  we  are  not  of  the  Eaftem 
 Churches,  where  the  Clymate  being  hot ,  parties  to  be  baptized 
 might  the  better  undergo  the  waters,  and  be  dipt^  but  we  are  of- 
 the  Church  Weft cfny  and  our  Church  of  the  more  Northerly  - 
 fide,  were  the  air, waters,  clymate,  being  coid,  the  tenderer  bo- 
 dies of  our  infants  canmt  be  immerged  or  dipt ,  without  evident 
 danger  to  •  their  healths  and  lives.  Have  we  not  power  to  lay  down 
 an  old  cuftom  as  well  as  Gregory-,  and  Auguftine,  and  Cyprian ,or 
 lonely,  and  Barnabas,  the  Minilters  of  the  Church  of  Englandy 
 have  we  not  power  to  forbear  dipping  and  immerging,efpecially 
 whereit  maybe  fodangerous-&  prejudicial?  What  though  fome 
 ancient  Churches  had  fuch  a  cuftom  of  old.we  have  no  fuch  cu- 
 ftom,neither  r/?e  Churches  if  God,  now  adayes,i  Cor  a  \.i6.  and 
 when  they  .had  it,  it  was  but  for  a  time,  Temporary ■  it  was 
 but  for  an  ufe  upon  an  occafion,  Arbitrary  *  it  was  not  under  a 
 neccffity  for  ,   but   w-th   a  liberty   to  other  Churches. 
 
 It  is  a  part  of  the  former  Gregory  his  words  (in  tire  fame 
 Epililey  worthy  notice  taking,/;;  eadem  fide  nihil ojjicit  fantta  Ec- 
 chfx  confuetndo  diverfa  ,  where  there  Is  the  fame  faith  and  an 
 unity  in  it,a  different  cuftom  in  things  indirTerent,nothing  hurt- 
 -eth  or  prejudicetluhe  Church  of  God ;,  as  which  hath  power 
 
 and; 
 
Ablution  of  Sin,  ar  well  ftgni fed  by  Afyerfion  as  tmmerfion.         6  7 
 
 ;and  authority  to  cnad  and  to  abrogate  fuch  things  •  to  be  ob- 
 served or  omitted  to  all  her  Church  children  and  mem- 
 bers. 
 
 And  therefore,  Sir,  I  have  not ,  nor  do  cenfure  and  condemn 
 you  abfolutely  for  the  one  andfimple  knmerfion ,  nor  for  immtr- 
 jtou  fimply  and  onely,  but  for  your  immerfun  your fimple  r**,  an 
 immcrfion  that  hath  almoft  nothing  of  Antiquity ,  being  fuch  at 
 is  every  way  diftant  and  different  from  the  ancient  immerfton  in 
 all  things,but  in  ths,  that  your  dipping  was  but  once  andfimple-, 
 and  alfo,  for  that  it  was  a  raft  and  prefumptmus  undertaking  of 
 a  few  private  Plebeians,  and  vulgar  people,  without  any  Lawyer 
 Licence ,  or  order  of  Church  or  State  ^  fo  far  is  it  from  any  pre- 
 cept ,  or  prefcript ,  or  Frefident  of  the  Word  and  Scri- 
 pture. 
 
 I  will  be  briefer  in  the  next  Corrollary ,  for  it  is  time  to  have 
 done  about  this  matter. 
 
 Coroll.   §.    §. 
 
 3  The  nature  of  baptifm  is  but  this,the  cleanfing  and  wafting 
 away  the  guilt  and  filth  of  fin,  by  the  application  of  waters,ac- 
 cording  to  the  appointment  of  Chrilr,  fignifyiag  and  exhibiting 
 the  blood  of  Chrift,  that  purgeth  and  purifieth  that  way^  and  all 
 the  outward  Sacramental  actions  thereof  are  but  onely  to  repre- 
 fent  and  fet  out  more  lively  the  inward  grace  of  baptifm,  which 
 is  ftill  but  the  ablution  offin.  This  indeed,  ablution  and  wafting 
 •of  fin,  is  necejfaryy<asbeingv? the  nature(as  I  faid)and  Sflence  of 
 'Baptifm-  for  this  is  called  therefore  the  very  wafting  of  regenera- 
 tion, by  which  we  are  faved,through  the  mercy  of  God,Tit.  3 .  $. 
 andfo  thewafhing  of  water  by  the  Word,  with  which  Chrift 
 doth  fantlifie  and  cleanfe  his  Church,£/>/?f/;5.26.and  fo  St.Pavl 
 tc\k  the  Corinthians,  1  Cor.6.U,  Such-were  feme  cf you  (foul 
 finners)£#f  ye  arewa(ked,but ye  are  fanllifed,&c.  in  the  Name  of 
 the  Lord  J  e fits,  and  by  the  Spirit  of  our  God. 
 
 But  the  manner  and  wayof  wafhing  and  ablution  offin,  either 
 that  way  by  dipping  and  immerging  the  whole  body  into,  and 
 under  the  water,  or  by  afperfion,  or  perfufion,  or  rather  fuper- 
 fufion  of  water  upon  fome  part  of  the  body,  this  is  not  nece/Ta- 
 :  *ry,-but  as  I  faid  Indifferent,  and  Adiaphorous,  and  Arbitrary  $xA 
 fo  not  of  the  cjfence  and/crw,  but  of  the  accident  e  and  formality 
 v  rather,o'r  iblcmnity  of  Baptifm  :  fo  then  if  the  ablution  of  fin, 
 
 Iiii  2  wafhing 
 
6g  ihugh  but  apartsas  Face,  &C.  be  afperfe^ 
 
 walhing  off  the  guilt  and  tilth  thereof,  may  be  as  well  (if  not 
 better >re^reYented  by  a i per.  on  and  iprinkling,  a»id  pouring  on 
 or"  water  upon  fome  part  of  the  body,  and  gently  rubbing  on 
 thek.ir.e  ,  by  the  moving  of  the  hand  thereupon,  as  b\  the  dip* 
 ti, ig  ,.-'k  n  irgin%  ,and  plunging  of  the  whole  body,into,and  under 
 thew«uers,and  holding  it  fome  while  thereunder(as  it  rnuft  be.) 
 I  add  alfo,iftfAheaforefaidafperiion,orperfafion,  be  as  effettttal 
 to  the  good  fpiritualends  and  purpofes  of  baptifm,  as  the  afore- 
 faid  immerfion,l  fee  no  reafon  to  the  contrary  ,but  that  both  the 
 ancient  and  modern,or  prefent  afperfion  and  perfusion ,orfuper- 
 fufion  of  water,  is  as  warrantable^  and  allowable  in  baptifm  f  if 
 not  ftill  more)  as  the  fomewhat  c.ncienter  immerfttn,  dipping  and 
 diving  in  and  under  water:for,as  for  any  fuch  modern  or  prefent 
 immerfion,dippingor  diving  under  water,as  yours  is,l  acknow* 
 ledge  it  not ;  we  have  no  fuch  cftjlcm,  mr  the  Churches  ofGod^s  I 
 faid  but  now. 
 
 It  is  true  ,  the  body  muft  be  wafbed  and  wetted  with  water  in 
 baptifm,  either  one  way  or  another ,  and  that's  enough  for  the 
 truth  and  nature  of  baptifm^  now  this  may  be,  and  is  done,  when 
 we  baptize  with  £prinkling  and  pouring  water  upon  it,or  part  of 
 it,  and  gently  rubbing  the  flefh  therewith,  as  well  as  by  dipping 
 andimmerging  :  And  therefore  we  do  not  fpeakfality,  when 
 but  fprinkling  and  pouring  on  water  we  fay  we  do  b^pti^e^nd  do 
 not  dip  (that's  your  falfe  fpeech,for  though  we  dip  not  into  the 
 water,  we  lay  on  water  and  wafti ,  and  therefore  do  ba- 
 ptize. 
 
 Oh  but  were  it  not  far  better ,  more  agreable  to  Antiquity, 
 and  the  benefit  from  baptifm  more  ample  and  large ,  if  the  whote 
 body  were  dipt  and  immcrged,  then  onely  feme  part  thereof,  the 
 facerforeheady  or  head  afperfed  and  wafhed  ? 
 
 This  is  anfwered  already  •,  that  our  way  of  fuperfufion,  or 
 afperfion  with  water,  is  as  (ignificant ,  as  effectual  as  the  other, 
 And  as  ancient  within  a  few  years ,  ( if  any  )  as  the  other  way, 
 yea, was  in  forte  and  life,  amongft  the  Ancients,  when  the  other 
 was  dead  and  gone  -,  and  befides  we  are  freed  from  it,  where  we 
 will  plead  our  freedom,becaufc  we  live  out  of  the  Bet  Countreys% 
 where  it  was  bred and  b«rn,znd  was  to  be  kept  and  maintained:  in, 
 thefe  Northern  parts  of  the  world,  where  the  Churches  of  God, 
 cannot  pradife  or  uleit  ( I  fpeak  of  dipping  and  immerging) 
 
 with 
 
/  be  whole  body  and  [out  ts  rv*(h  ed.  69 
 
 with  il;fe ty  to  our  Infants  healths  and  lives.  But  to  the  other 
 part  oi  the  object  ion  or  doubt ,  I  anfwer,  and  that  from  Anti- 
 quity. 
 
 FirftJ  gave  you  but  even  now  four  (evcral  Teftimonies  out  of 
 four  Ancient  tat  hers  and  Writers  of  the  Church  ,  how  in  the  r 
 times  they  poured  water  upon  the  heads  of  thofe  who  were  ba- 
 prized^  fo  1  gave  you  good  probabilities,  and  more  then  fo,  of 
 John  the  Baptifts  manner  ofhaptizing  of  Chrift,  and  Chrifts  A- 
 poftles  (moft  of  them  if  not  all)  and  the  great  multitudes  that 
 reforted  to  his  baptifm  ,  by  pouring  water  upon  their  heads  ; 
 were  not  all  thofe  as  amply  a.ndfujficiently  baptised,  as  thofe 
 who  had  their  whole  bodies  dipped  and  immerged  under  water  ? 
 and  were  they  not  as  fully  partakers  of  all  the  benefits  and  effeds 
 of  Baptifm  ? 
 
 In  the  Arkj»en  the  eight  finis  ( the  Epilogue  of  the  Worfd, 
 and  the  Epitome  oftheChurch^W/y  water-^The  like  figure 
 whereunto  even  baptifm,  doth  now  alfofave  us,  I  Pet.  3.20,21. 
 Now  then,  as  the  Ark  being  wafhed  with  water  but  inapart 
 of  it ,  whether  that  which  was  immerged  under  the  water ,  or 
 that  which  was  afperfed  with  the  rain  that  fell/avecUhe  Churcjh 
 then :  fo  baptifm  doth  the  Church  now,  though  but  xpart  of  the 
 body,  as  the  head,  or  face,  or  fore-head  be  either  immerged  and 
 dipped  ,  or  afperfed  antf  fprinkled  with,  the  water  in  bar 
 ptifm. 
 
 And  good  reafon  for  it,,  becaufe  by  .and  from  the  Divine  In- 
 ft  itution ^  the  Raptifmal-water^  is  blciTedv  fan&ified ,  and  im- 
 pwredof  God  and  hi*  gracerto  be  the  abtutio».axdwaJbwg  of  the 
 ■whole  man,  body  and  foul,  though  it  be  applied  in  the  outward  fi- 
 gment,, but  toipart  onely  of  the  body,  and  fo  received  but  ofa 
 part^it  being  fo  in  this  myfticaljsit  is  in  fomef/77/H-rf/foveraign 
 Dofes  and  Receipts,  which  being  taken  onely  at  the  month ,  and 
 into  the  fiomach,  diftufeth  its  healing  vigour  and  vertue  unto  the 
 whole.body  -,  though  not  here  in  baptifm  by  any  natural  and 
 felf-operation  in.:thi«,but  *  gracious,  and  the  fpirits  difpenfation  i 
 fo.  then  though  the  water,  which  in  baptifm  i*poured  onely  up* 
 on  the  fore  -  head  or  face,  doth  reach  to ,  or  flow  down  to  all  the 
 whole  body,  in  the  external  Ucjuour,  to  walb  and  wetit  :  yet  in 
 the  internal  vertue  and  efficacy ,  which  the  fame  hathfrom  th  e 
 Inftitution  and  §enedi&ion  o£God>  it  cxtendeth  to  a  total  ablu* 
 
 ticft 
 
7o  A  handful  of  water  asfufficient  to  baptize  yas  a  Pond  full. 
 
 Hon  of  the  party  baptized,  fo  that  itgoeth  over  all, body  and Joui 
 too,  even  to  an  internal  ahlt+tion  of  the  foul  chiefly,  as  being 
 principal  in  fin,  and  all  this  itill  by  the  force  and  vertueof  the 
 Divine  Ordination  of  the  water  hereunto.  Seeitalfo  from  the 
 Anakgy  that  Baptifm  hath  with  Circumcifion-,  I  know  you  are 
 never  willing  to  hear  of  that  Circumcifion,  but  you  (hall  hear 
 of  that,  whether  willing  or  not.  In  Circumcifon^  there  was  but 
 one  part  of  the  flefh,  the  foreskin  was  touched  and  cut  off  with 
 the  Knife,  yet  it  was,  and  is  fo  called,  the  putting  away  the  filth 
 of  the  flefh,  the  vrhle  bed)  avdfohl,  for  that  the  venue  and  effi- 
 cacy of  that  which  was  done  but  to  a  part,  redounded  alfo,  by 
 Gods  appointment ,  to  the  wbdle ,  even  to  the  Circumcifion  in 
 hea*t, and  ears,  and  'lips,  as  the  Scripture  every  where  fpeaketb. 
 Now  in  Chrift  Jefus  alfo  we  are  circumcifed  with  the  Circumci- 
 fion made  without  hands,inputingoff  thebodyofthefinsofthe 
 -fiefh,  CV/.211.  that  is,  we  are  baptized,  with  the  baptifm  of 
 Chrift  jto  the  wafhing  away 'the  Cms  of  the  body  and  foul  •  and 
 therefore  though  "but forne  one-part,  and  the  fit  i  eft  part  the  head, 
 or  fore-  bead,or  face  be  onely  externally  fprinkled  &  waftied  with 
 the  water  thereof-,  ye:  the  baptifm  is  valid  and  effectual  to  the 
 Uhfion  inter  nail) 'Oi t  befoul  aMb,and  all  the  tody  alfo,virtuaMy 
 fome  way  according  to  his  ordination. 
 
 Laftlylthinknotthe  meaner  of  our  Baptifm  ,  by  reafonof 
 our  but  handful  of  water ,  and  our  butfprinkjing  or  pouring  on 
 oFit  upon  the  face  and  fore-head-,  or  the  better  of  yours,  by  rea- 
 fon  of  your  Po;;d-fi.ll  of  water,and  your  immerging  and  dipping 
 of  the  whole  body  therein  :  No  Ordinance  of  God  is  to  be 
 -efteemed  more  or  lefle  effectual  ^  for  either  the  ?nore  or  the  left 
 ofthe  Infirument  or  EUmrnt^for  God-ufua'Ily,and  more  ufoafiv 
 favcth  with  9,  fere  then  w,&V,t'  JVw.14.6.  with  little,  then  with 
 great-^hut  fo  all  power  might  be  known  to  be  of  him,fo  zWgl.rj 
 might  he  to  titw,  Rom.  1 1 .  36.  as  who  is  the  God  of  the  Valleys 
 as  well  as  of  the  Afcur.ta'ws,  1  Kings  20.  28. 
 
 Thisistrue,efnecially  in  myfticaland  fpiritualOrJinarccsand 
 •proceedings,  which 'halve  his  Inftithticn  and  BenediElun  upon 
 their;  a*  I  havefhewed  in  Circumcifion,  and  may  do  the  like  in 
 the  Lords  Svpper,  where  a  fmal  uort'ur;  of  bread,  aad  a  little  pr- 
 ■tcme  of  wine,  a  mcrfel  of  the  one  and  zfdctrfol  of  the  other,  are 
 asfgni  ;icanr  ;&as  effectual  ro  a  fpiri'tunl  and  interna!  refctlicn  of 
 
 the 
 
A  havdful  of  Wattr  asfuffcient  to  baftJze}as  a  Pond  full,         n  h 
 
 the  Communicant, as  if  a  whole  hafot  the  one,and  a  fuIlCup  of 
 the  other  (hould  be  given  and  taken. 
 
 So  alfo  in  baptifm  a  few  drop  of  water  r  or  a  little  handfull  of 
 it  fprinkled  and  poured  on  the  face  or  forehead  of  an  Infant  or 
 other  ,is-as  reprefentingof.and  as  working  to  a  fpiritual  and  in- 
 ternal ablution  of  the  baptized,.,  as  if  2iwhck  pail  full  of  tratir- 
 fhould.be  poured  on  ,.  or  the  whole  body  of  the  Infant  dipped- 
 and  irnmerged  into  a  River  full  of  water,  after  the  cuftome  of 
 tlie  Eaftern  Churches. 
 
 I  will  onely  add  to  this  point  a  Teftimony  or  two  of  Antiqui- 
 ty i.ChryfoJlom  writing  inhls  6- Hcmil.  upon  the  2  Chapter  of 
 the  Colojf.  and  thole  words  in  the  u  Verfe,  In  rrhomje  are  cir- 
 cumcifed  with  the  Circumcifion  made  without  hands,  in  putting  i  ff_ 
 the  fins  of  the  bodj \&c. buried  alfo  with  him  in  Baptifm.  Hehath- 
 thefe  words:  "Of  ift-Jo-cnv  »//*?  ww  i%v<rUi  tS1  a-*^,  ^  hfm- 
 yj}i)$ha%, iv ,   dwyiAvftcciAm  in  7v  hvcu  ju£s  ctjjui ,    ^  duimtf, 
 
 ixAV  <p87iV  c*  (4A%augtf.j  )tj.  ttuutc/jl*  •,  dhh!  iv  curm  ra  yjisui  a  $ 
 jfjUQ  Wdiyn  ■y&5wf  **s?  Tijy  'rnenvuh  rdvlnv ,  aKKa  to  pep//*  i  p.i- 
 fQ-  ,  tfAA*  ohov  avSp&v>oy  ^itni^-Vti  ozoy.a.  ^  tSto  ,  auyLo,  yJx.{ivo, 
 atAAa  tb  \ii»  cm^y.i ,  to  Si  Tniv^cLTtitSi  jr&tmy.vmtu  3  akb.'  in  <»( 
 'laJ^dta   »   }df    o~dp<&  >  d'Ah'  di-t-ATHpaAtt   &vify-J\v m&z    rr'oTe ,  Kctr 
 
 n*  y  iv  7w  fa-flifjizlh  I  lhall  not  (land  to  Engliih  all,  the  ef- 
 fect of  all  is  this;that  both  in  Circumcifion. and  Baptifm,thougrr 
 theAW.in  th'eone  doth  But.  cut  off  a  part  of  the  flefh,  as  the 
 /cr^-/^;Vrwith  a  fmairknife,ancTin  the  othe'Yponr  on  a  little  wa- 
 ter but  upon  forhe.  part  of  the  body,  as  the  tore-head,  the  whole 
 body  of  fin  may  be,  and  in  theEleft  is  cut  off  (put  oflfin  the  A- 
 poftles  phrafe)  and  walhed  away  in  both  Sacraments,  by  a  fpiri- 
 tual operation  of  C  lirift, 
 
 So  alfo  for  the  other  Sacrament  the  Lords  Supper^tbeing 
 one  of  the  Popifh  evafions  for  their  not  giving  the  wine  unto' 
 the  people,  by  reafon of  the  great  quantity  of  wine  would  be 
 fpent,  upon  the  numerous  multitudes  of  them,  that  would  then 
 therather  come  and  drink  great  draughts  ( which  (hould  not' 
 have  been  thought  upon  here  by  them,  feeing  at  other  ordinary 
 feafts  and  banquets  they  ftand  not  upon  fuch  charge,  nor  are  (<y 
 fparing  of  their  wine  )  our  Divines  tell  them  (  and  they  fhould; 
 teach  their  people  )  that  zfup  of  wine  (  as  a  morfel  of  bread) 
 may  do  well  enough ,&  as  well(ifnotbetterythen  greater  quaru 
 
 titles 
 
7* 
 
 Beware  oftbefnare  of  Sat  ah. 
 
 tities  of  each,-  at  the  Sacramental  Communication,  according 
 as  anciently  they  did,  as  Geiaftus  Lyzicentts  in  AElts  Ccncil.  JVj- 
 cani ,  cap.  30.  reporteth  //ctrero  yifan  m\\>  K*y.&&9  pd*  »3U* 
 
 pAi^o?  llfe'yw* fW#  Sfcf  *»*  «V  TAJXTi/OVMK,  «  A>/ «V  et}itffftay  ,    For  this 
 
 cawfe  we  take  not  war/;  but  little  (of  the  Bread  and  Wtnej  for 
 that  we  know ,  we  take  them  not  to  or  for  fatiety^  buz  fanftity. 
 The  like  whereof  is,that  oiEucherius  Serm.%  Je  Pafcha^Excha- 
 riftiafacra  perceptio  nonitt  qurtntitatefedin  virtttte  confiftit,  quod 
 corpus  facer  dote  dijpenfante  ytantum  eft  in  exiguo,  quantum  ejfe  con- 
 fiat  in  toto.  The  participation  of  the  holy  Eucharift,  Aands  not 
 in  the  quantity  but  efficacy ,  for  that  the  body  (of  Chrift)  when 
 the  Prieft  difpenfeth  ( the  fame  holy  Eucharift,)  is  as.  much  in 
 a  little/^/-  (of  the  Wine  and  Bread)  as  in  the  whole  toge- 
 ther. 
 
 1  have  indeed  faid  the  more  of  this,  as  being  (in  my  opinion ) 
 very  needful  and  neeeflary^-to  ftrengthen,  and  arm  ourfelves 
 and  our  people ,  againft  the  dangerous  tentations  of  the  Devil 
 wherewith  heandhisinftruments  (which  are  many  in  thefe 
 dayesjdo  mainly  aflault  the  mindes,and  fcruple  the  confeiences 
 and  pervert  the  faith  .of  the  weaker  amongft  us;  (as  indeed,  they 
 have  done  to  your  felf,  Sir,by  your  leave  J  He  as  he  goeth  about 
 the  earth  rearing  jlmI  they  biffing,  as  they  creep  into  houfes,  that 
 their  and  your  fyrinkledbaptifm  was  no  true  baptifm^s  being  but 
 a  little  water  poured  upon  your  face ,  but  onely  one  part  out- 
 wardly •,  and  telling  you ,  if  you  will  be  baptized  indeed,  and  to 
 purpoie,  you  mull  be  dipped  and  iramerged  in  your  whole  body, 
 and  in  every  part  outwardly-,  that  your  whole  Jpirit,  and  foul  And 
 body , may  be  preferved  blame lefs  againft  the  coming  of  the  Lord, 
 i  Thefr.5.23.  Thus  they  together  ha vecaft  Afnare  upon  you, 
 they  have  fnared  you  intcj  their  nets,a-nd  caught  you  with  force 
 other  filly  Fry,  (as  the  Spider  hath  the  ftmple  Fly  )  and  have 
 dipped  and  doufed  you  ir/ your  cloathes  under  water,  you  being 
 in  their  nets,  (the  devi^in  a  corner  laughing,  fnearing  and  dan- 
 cing the  while  over  you,  even  as  the  Spider  doth  winde  up,  and 
 trufs  up  the  Fly,  being  come  into  its  Cobweb,  and  then  skips 
 leaps,  and  runs  aooutit  and  (which  I  may  mark,)  fucks  and 
 feeds  upon  thr poor  Fly.  Well  Sir,  if  you  be  w  lling  to  come  to  the 
 acknowledging  of  the  truth  (as  J  am  zealous  to  bring  you  to  it) 
 and  to  recover  your  felf  out  of  ihefnare  of  the  divel,  who  ar$  ta. 
 
 k?» 
 
Beware  $f the  fnares  of  Sat  An.  f^f 
 
 ken  captive  by  bint,  and  others,  at  his  will  and  theirs,  2  Tim.2.2^ 
 26~readtconfider, believe  the  Truth  I  have  fet  before  you^but  read 
 with  impartiality  ,Vf'ithout  prejudicatenefs.  Confider  with  indiffe- 
 rency,  without  precipitancy  •,  and  believe  the  Truth  with  fubmif- 
 fion  without  reliitance  :  and  with  many  other  words  have  I  tefitfied 
 the  Truth  fin  the  anfwer  of  your  Brother  before,  as  well  as  in 
 this  anfwer  to  you)  and  have  exhorted,  and  do  exhort,  faying, 
 Save  your  [elves ,efpeciaUy fave your  felf from  this  untoward  (and 
 fro  ward)  (feneration,  Ads  2. 40. 
 
 And  if  this  be  not  enough  that  I  have  faid,  read  on  ft  11^  for  I 
 have  fomewhat  more  to  fay  unto  you,  as  willing  that  you  Jhould 
 not  peri (h, but. come  to  the  knowledge  of  the  Truth,  and  the  ac- 
 knowledgement of  your  Errors :  for  fo  alfo  there  is  fome- 
 what more  that  you  fay  to  me  in  your  Letter ;  thus  you  write, 
 further,  Sir,  I  wonder  how  you  dare  to  fay  that  you  do  imbract  the 
 Truth  as  it  is  laid  out  by  fefus  •  did  Jefus  ever  lay  down,  that  a 
 man  fhould learn  the  Latine  andGreekjTcngue,  and  fo  to  a  TJni*- 
 verfiry  toread  Philofophy,  and  commence  Bate  he  lor  and  JMafer 
 of  Arts, and  Bate  he  lo-  and  Dittos  of  Divhiti,  andfo  come  to  a  Pa- 
 ri ft,  there  to  take  a  Living  from  them,  to  the  value  of  IOO  l.per 
 annum,  more  or  hfs,  they  nilling  willing,  and  there  file  kimfelfthe 
 Minifies  of  fcfus  Chrifl  ?  Did  ever  Chrifl  Uy  down  ,  that  yon 
 Jhould  take  a  little  water  andfprinkle  it  en  the  face  of  an  Infant, 
 and  fay  you  dip  them  in  the  Nam  9  of  the  Father,  Son,  and  Holy 
 Ghcfl  ?  did  ever  Chrifl  lay  down,  that  his  Miniflers  (hould  be  hk 
 peoples  Maflers,  as  Lords  over  Gods  Heritage  ?  Did  Chrifl  lay 
 down,  that ycu  fljould  take  a  Parijh,  a  Church ;  and  to  than  cafi  the 
 holy  things  of  the  body  and  blood  of  Christ,  as  unto  a  company,  ma- 
 yijof  them  (ifn'A  the  nnflof  them)  no  better  then  dogs  ?  I  mf 
 felf  having  been  one,  who  was  not  fh  good  as  a  dog,  till  the  grace  of 
 God  appeared,  plucking  me  out  of  my  wicked  wayes  to  the  knowledge 
 of  the  Truth  (which  yon  fear  J  have  not  owned.)  But  the  day  will 
 difcover,  and  God  will  judge  between  you  and  us, 
 
 Here  is  fluff  indeed  ,  enoagh  to  make  an  onely  Englifh-man 
 tofpeak  Greek  and  Latine  of  purpofe,  to  declare  the  vanity 
 of  luch  words  againft  Languages ,  like  as  the  Sedentary  Phi- 
 losopher did  presently  arile  and  walk  about,  to  fttew  the  folly 
 of  him ,  who  before  him  denied  motion ;  Quis  expedivit 
 Pfittaco  fuum  y  1  «,  Picafj;  docuit  mfira  verba  conari  ?  J  wonder 
 Sir,  where  you  tearned.tofpeak.  thefe  our  words,,  to  fpieout 
 
 Kkk.k      .      .  our 
 
74  The  Numtors  vanity  frown  and  confuted. 
 
 our  Liberties,  yea ,  to  Pie  and  Parrat  out  our  Tongues,  Degrees 
 and  Learning  oS  thellniverfity,  your  felf  never  living  there', 
 and  now  converfing  with  the  Antipodes  to  the  fame  > 
 
 Auditum,  fpetlatum  admiffi  rifum  tencatu  amici\  Truly 
 friends  and  Readers  (To  I  would  join  you,  for  that  1  know,  all 
 Readers  of  me,  will  not  be  friends  with  me)  I  had  not  written 
 out  this  pafTage,  but  that  I  would  at  the  clofure  of  my  anfwer,. 
 prefent  you  with  this  fpectacle  of  ridiculous  fluff  to  movefome 
 mirth  in  you- (Tor  there  is  nothing  of  Oracle  or  folid  matter  in 
 it,  to  take  up  any  of  your  ferious  eyes,,  ears,  or  thoughts.) 
 Thefe  indeed  having  been  carried  now  a  long  time,  even  unto 
 wearifomnefs  and.  tedioufhefs  I  fear,  through  the  wafhes,deeps 
 and  dippings  of  Ponds  and  Rivers  ►  it  is  time  to  bring  you  now 
 to  a  fire  to  warm  and  dry  you,  and  in  good  time  be  it  fpokenT 
 as  done  :  Here's  9.nig;iisfutuui,  &fmoaking  fire-brand,  a  fparkc 
 lingfquib,  a  blazing  Comet ,  a  crackling  thorn-bujh  (enough  to* 
 fmutch  a  whole  Univerfity  )  but  fear  nothing  ,  deefi  igni*yt 
 there's  no  fire  under  the  words,  nothing  but  a  litck  flafli,  and 
 fume,  and  new  light,  a  noife,  vox  preterea  nihil,  if  you  cannot 
 warm  your  hands  at  it,  yet  clap  your  hands  at  it,  and  (bout, 
 and  laugh  at  it  till  you  have  warmed'and  refrefhed  your  felf 
 fufficiently,whilftl  go  on  with  my'anfwer  to  fuch  words,  for 
 there  is  nothing  of  matter  in  them,  and  ffoew  the  vanity  of  va- 
 nity in  them  alfo,  and  all  to  be  but  vanity  here. 
 
 Sir,  How  dare  J  oh  fay  you  embrace  the  truth  litid  out  by-  fe- 
 fm  ?  did  ever  fef>x  lay  down,  that  a  man  (hould  go  to  School, 
 and  learn  his  Accidence  and  Grammar,  and  fo  to  a  Scrivener  to 
 write  a  good  hand,  to  cypher  and  call  account,  commence  a 
 fhop-keeper,  or  Grocer,  and  kt  up  fhop,  and  fell  by  the  pound 
 Figs  and  Currens -(being  never  brought  up  to  the  trade/  in  the 
 parifh,  they  nilling,  willing,*o  make  a  living  to  the  value  of  he 
 knows  what,  more  or  lels,  and  there  fltle  himfelf  a  Brother  and. 
 Teacher  of  Jefus  Clirift  >  but  this  is  nothing. 
 
 Look  about  you  all  Apprentices,  How,  dare  you  fay,  you  em- 
 brace the  truth  as  it  Is  laid  out  in  f-efos  ?  did  tver'fefm  lay  down, 
 that  a  manfhouldgo  up  to  London,  binde  himfelf  to  fuch  a 
 Trade  for  feven  or  eight  years,  and  after  a  Trade  learned,  and. 
 his  years  of  Apprentilhip  ferved  or-.t,  to  get  himfelf  made  a- 
 Tree  ma,a,  and  then  to  Commence  Merchant  or  Tradef  matter^ 
 
 after 
 
Divers  degrees  ejr  orders  in  ChurchJUnherfities^  Commoywealth. 
 
 after  that,  to  come  to  be  Warden  of  his  Company,  and  fo  De- 
 puty of  a  Ward,  at  laft  to  rife  to  be  an  Alderman,  and  Lord 
 Major  of  the  City,  and  get  a  great  eftate  there  amongft.the 
 Citizens  to  a  value  of  iooo\.  per  annufPi,  moreorlefs,  they  nil- 
 ling,  willing,  and  then  ftile  hisifelf  a  Citizen  of  London  ? 
 
 Once  mere,  look  about  you  Lawyer .<•,  How  dare  you  fay,  yopt 
 embrace  the  truth  as  it  is  laid  out  in  Jefus  ?  did  ever  jeftu  lay 
 down,  that  a  man  fhouldgo  to  the  Inns  of  Court,  learn  the 
 Latine  and  French  tongue,  and  there  read  Magna  (harta ,  the 
 Reports  and  Cafes,  and  fo  Commence  Barrifter  and  Councel- 
 lor,  and  lb  Serjeant  of  the  Coife,  and  laftly,  a  Judge  of  Aflize, 
 and  fotakcFees  from  the  Clyents  forCaufes,  to  the  value  of 
 divers  ioo  1.  per  annum,  more  or  lefs,  they  nilling  willing, 
 and  there  ftilehimfelf  aCouncellour  at  the  Law. 
 
 But  why  do  I  intermeddle  here?  The  Narrator  or  Relator 
 meaneth  not  me  fure,  for  that  he  fpeaketh  of  fome  Do&or  o£ 
 Divinity,who  might  therfore  do  well  to  doctrine  a  little  better, 
 yea,  and  difcipline  the  Indod  young-man.But  if  he  be  not  indo- 
 ciblealfo,  me  thinks  myfelf,but  a  Batchelor  of  Divinity,  and 
 but  an  ordinary  Paftor  or  Minifter  could  do  the  one,  dodrine 
 him  fufficiently  (\o  go  to  no  higher  degrees  for  this,  and  leave 
 the  other  of  difciplining  him  to  the  higher  Powers.) 
 •<  Nay,  even  a  Batchelor  of  Art  (to  go  fo  lowj)  nay,  I  be- 
 lievefome  Sophifters  of  a  Colledge  (not  to  trouble  any  of 
 the  degrees  at  all  of  the  Univerfity,  in  fo  mean  a  work)  can 
 tell  you,  arid  will  tell  you,  in  anfwerto  your  Audacious,  bold 
 fae'd,  dating  interrogations. 
 
 i.  That  as  there  are  in  Scriptures  laid  out  by  Jefus  Chrift, 
 orders  and  degrees  of  Truth,  fo  alfo  a  Truth  of  orders  and  de- 
 grees, even  fuch  as  are  in  our  Church  and  Universities :  See  for 
 your  learning,  Eph.  4.8.  &  1 1, 12.  When  />f,  Jefus,  afcendedup 
 on  high  yhe  gave  gifts  unto  men,  (diverfities  of  gifts)  and  there- 
 fore he  gave  feme  Apc$iles,andfome  Prophets,  and  feme  Evan- 
 gelifis  "and  feme  Pafitrs  and  Teaehers,  or  Doctors,  (diverfities 
 *>f  degrees)  for  the  perfecting  of  the  Saints,  for  the  work^of  the 
 Minify  y,  for  the  edifying  of  the  body  of  Ckrifl,  till  we  all  come 
 uxto  a  per  feci  manure.  Are  all  Apofiles  ?  art  all  Prophets  ?  are 
 ail  Teachers  or  DoEtorsjkz  >  There  is  that  whole  Chapter,  1  Ccr. 
 1.2.  to  this  purpofe,  to  (hew  the  diverfityof  gifts,  and  degrees 
 
 Kkkka        "  of 
 
75  Of  Degrees ,  Languages  and  Arts, 
 
 of  Officers  in  the  Church,  from  the  foot,  hand,  eye,  head  of  the 
 natural  body,  and  the  diver fity  of  the  parts  thereof  j  infomuch 
 that  the  fame  A poftle  faith,  i  Tim.$.  13.  They  that  a  fed  the 
 office  of  a  1>eaconwell,  fur  chafed  to  themf elves  a  go§d  degree , 
 thatis,aPresbyterfhip  :  and  howfocver  you  think  otherwife  of 
 it,  Jefus  himfelf ,  as  he  was  prefent  at  the  marriage  in  Cana  of 
 Galilee,  fchn  2. 1  •  to  countenance  that  eftate  and  degree  of  Ma- 
 trimony, fo  he.  fate  in  the  midft  of  the  DoEhrs,  Luke  2. 46. 
 both  hearing  them,  and  asking  them  cjueflions,  whereby  he  alfo 
 Authorifed'thd.t  degree  alfo,  and  all  other  interior  and  fubordi- 
 nate  degrees  tending  tl  ereunto. 
 
 So  it  is  laid.out  by  Jefus ,  bctb  inNature  and  Grace  alfo,  as 
 that  one  Text  fheweth,  Mark^^.  2S.  The  earth  bnngeth frtb 
 fruit  of  her  J 'elf ,  firfi  the  blade,  then  the  ear,  after  that  the  full 
 Corn  in  the  ear,  and  then  when  the  fruit  is  ripe,  he  putteth  in  the 
 fickle,  becaufe  the  Harveji  is  come. . 
 
 Are  there  not  mentioned  in  the  Pfalm  62. 9.  Men  of  high 
 degree,  and  men  of  low  degree?  and  doth  not  fames  bid//;e  brother 
 tf  low  degree  re  Joyce  in  that  he  is  exalted  ?  Jam .  Ivo*  Will  not  you 
 do  the  like,  who  are  now  but  a  Brother  of  low  degree,  rejoyce 
 when  you  are  exalted,  to  be  a  Preacher,  and  then  a  Dipper, 
 who  is  with  you  ;  a  Brother  -of  higheft  degree  ?  You  have  been  a 
 Surveyour  in  your  own  Pari(hj  and  then  Overfeer,  and  now  ha- 
 ving a  little  better  regulated  your  houfe,  may  hope  to  bea,Cc»- 
 fiable  to.rule  the  Town,  and  alfo  you  may  rife  to  be  a  Church- 
 warden, but  that  you  have  forlaken  your  Church  ,  and  the 
 Church,  if  that  will  exempt  you,  and  now  then,  why  are  you 
 foagainftourbeing.Batchelorof  Art,  and  then  Matter,  andfo 
 Batchelorof  Divinity,  and  then  Doctor  -,  which  arc  our  de- 
 grees of  the  Univerfity,  like  as  the  other  are  your,  degrees  of 
 the  Countrey. 
 
 .  2.:  He  can  tell  you,  that  Jefus  indeed  hath  laid  down  expref- 
 ly  and  abfolutely  in  particular  Texts  &  words,  That  a  man  muft 
 ferve  and  worfhipGod,onely  in  Spirit  and  Truth,and  place  his 
 faith  &  confidence  in  his  promifes,  and  repent  of  all  finful  ha- 
 bits and  acts,  and  what  are  his  duties  to  God  and  man,  in  the 
 place  and  calling  that  he  is  of,  with  all  other  particular  and  ge- 
 neral matters  necejfary  to  falvatitn,  and  of  moral  concernment. 
 E>ut  for  other  things  that,  arc  of  an  inferior  alloy,  and  but  of 
 
 Ceremonial . 
 
philofophy^  Greek  and  Latine,  77 
 
 Ceremonial,  or  Temporal  Circumftantial  nature,  he  hath  laid 
 them  down  onely  incluftvelj  and  refpeclively,  in  fome  general 
 rules  and  dittates,  of  good  order  and  comelinefs,  upon  a  juft 
 occafion  or  need,  unto  edification  and  for  good  ±  and  fo  left 
 them  to  common  Chriftian  reafon,  and  humane  prudence  to  un- 
 dertake and  profecute  according  to  the  fame:  amongft  which 
 things,are  thofe  that  you  except  too,  education  in  the  Uni  veri- 
 ty ,ftudy  of  the  Greek  and  Latine,  reading  Philofophy,  taking 
 Degrees,  Titles  of  difcrimination,  getting  Preferments,  diver- 
 sity of  Orders,  &c,  of  which  you  may  read  more  particularly 
 and  largely  in  my  book  before,  if  you  defire  to  be  a  Scribe  h" 
 fir-utled  to  the  Kingdom  of  heaven,  in  fuch  particulars. 
 
 Onely  I  will  either  add  here,  or  repeat  here  (fearing  yOu 
 will  fcarce  be  at  the  pains  (for  fo  it  will  be  to  you  pains)  to  read 
 it)  that  the  learning  of  the  Latine  and  Greek  tongues  (you 
 might  have  put  in  the  Hebrew  tooj  if  you  had  been  a  true  Ifra- 
 elite)  and  the  ftudying  of  Philofophy ,  and  other  Arts  and 
 Sciences,  and  the  taking  of  the  feveral  Degrees  (which  are  the 
 honours  andgarland*  of  the  Universities,  which  they  give  to 
 Proficients  accordingly,  to  make  them  firft  Students ,  then  Gra- 
 duatis)  all  thefe  are  very  ufeful  and  beneficial,  not  onely  as  the 
 prefent  aliments  and  encouragements  of  thofe  Arts  and  Scien- 
 ces, but  thofe  Arts,  and  Sciences,  and  Languages,  are  good  for- 
 tifications of  the  underftanding,  and  the  enabling  of  Reafon  , 
 yea,and  of  Faith  too,  to  encounter  with  Atheifts,Heretick8  and 
 Schifmaticks,  ftrong  preparatives  to  the  expounding  of  the 
 Text  of  Scripture,  being  written  in  two  or  thofe  Languages, 
 and  a  fuller  qualification  unto  the  work  of  theMiniftery,  to  do 
 it  fo  as  not  to  be  afhamed  through  ignorance,  arid  fay  the  book 
 is  fealed  and  he  cannot  read. 
 
 Sea.  3. 
 .  But  particularly  for  the  learning  of  the  Greeks  and  Hebrcyr 
 Tongue,  did  not  Jefus  lay  down,  that  a  man,  I  mean  an  inter- 
 preter and  difpenfer  of  the  Scripture, (hould  karn  them?  he 
 laid  it  down  in  the  whole  Scripture,for  that  hecaufed  the  whole 
 Scriptures  to  be  written  in  thofe  original  Languages  :befides 
 that,the  Title  and  Superfcription  which  Pilate  wrote,  and  put 
 on  theCrofs  (Jefus  of  Nazareth  the  King  of  the  feres)  was  ivri- 
 teninHebrevr3andin  Greeks  gnd  in  Latine,    John- 19.  fo,  20. 
 
 guiied-i 
 
o  U  mverfity -learning  approved  from  the 
 
 ' - — ■ •* — ■ t--;         ■ * 
 
 guided  therein ,  even  by  Jefus,  and  confirmed  in  it,  that  what  he 
 had  written,  he  had  written,  and  would  not  alter. 
 
 And  again,  for  the  learning  of  Philofophy  and  the  Arts,  and 
 going  to  the  Univerfities  to  do  fo,  and  that  in  order  to  the  Mi- 
 niitry,  did  not  Jefus  lay  it  down  in  Scripture,  when  as  Saul  (for 
 fo  he  was  then)  .is  called  by  Jefus,  a  chofen  vejfel,  to  hear  his  name 
 before  the  Gentiles,  and  to  the  children  cf  Jfrael,  and  in  pravifim 
 of,  and  froz'//7o»  for  that  calling,  was  by  the  lame  Divine  mer- 
 cy ordered  to  be  trained  up  from  his  childhood,  in  the  famous 
 City  and  Vniverfty  too  oiTarfus,  where  he  learned  both  Law 
 wages,  fitting  him  to  bear  the  name  of  Chrift,  to  both  Nati- 
 ons, the  lews  and  Gentiles  -,  and  likewife  the*  Arts,  as  Philofo- 
 phy, and  the  reft  enabling  him  to  difputation  with,  and  confu- 
 tation of  all  the  learned  Philtfephersof  the  S tricks  and  Epicure- 
 ans, of  another  famous  Vniverfty  of  Athens.  Yea,  and  Paul 
 himfeli  maketh  it  as  an  honourable  mention  of  himfelf,  that  he 
 was  b-tK  born  id  Tt.rfi.s,  a  City  in  Cilkia ,  where  (there  being 
 alfo  a  Uaiverfity)  he  learned  the  grounds  and  principles  of 
 Arts,  as  alio  i  ra  git  pptn  the  City  cf  ferufalem  ,  at  the  fert  of 
 Gamaliel,  a  potior  oftjop  Law, and  taught  according  to  theperfebi 
 manner  cf  the  Law  cf  the  Fathers,  Acts  22.3 . 
 
 I  {hall  deiire  the  learned  Readets  patience  a  while  (not  much 
 caring  for  your,  or  any  others  impatient  ignoranc  e)  that  1  may 
 here  alfo  bring  in  a  fhortHii^orical  proof  of  Univeii*it\ -learn- 
 ing, from  the  perfons  and  practice  of  the  ancient  Fathers  and 
 Divines  in  their  times  and  fucce/iions,  as  I  have  d.*ne  before, 
 produced  their  practice  and  cuftomefor  Jnfant-baptifra  in  their 
 d  ryes  and  ages;,  I  will  felect.  out  of  them  but  fome,  the  moft 
 remarkable, and  that  briefly. 
 
 Fnlgentiuo,  an  AfTrican  by  birth,  was  brought  up  firft  by  his 
 mother  in  the  knowledge  of  the  Greek^and  Lat'we  Tcngue, 
 wherein  he  was  excellent,  and  after  (though  but  young )  got  to 
 fee  admitted  into  a  Cloy fte?  or  Monaftery,  of  which,  Faw/Fw 
 a  French  Bi(hop  had  the  overfight,  and  there  lead  a  Students  life 
 a  good  while  ^  and  being  driven  thence  by  the  Vandals  perfe- 
 cting the  Chriitians,  he  got  into  another  Cell,  where  one  Fe- 
 lix governed^  and  driven  thence  by  the  Barbarians,  he  went  to 
 Rome,  and  into  Sardinia,  where  he  fetled  himfelf,  and  taught 
 and  intruded  Chrift lansreforting  to  his  Cell  in  great  ftore. 
 
 But 
 
fraftice  of  the  Ancient  Fathers,  &c.  ~Z 
 
 But  Fanftus  the  Bifhop  called  him  from  that  his  privater  Ufer 
 and  made  him  Brief,  and  not  long  after,  Bijkcp  of  Ruff  a ,  a 
 great  and  populous  City.  Once  for  all  I  (hall  fay,  that  Mcm- 
 fieries  and  Cloyfters  were  fuch  as  our  Vniverfities  and  Co/ledges 
 are,for  ufe  I  mean,iwhere  many  Bifhop  s  had  their  Seats,  and  the 
 cverfightof  them,  for  the  training  up  of  Students  in  the  Arts 
 and  Sciences,  and  fo  alfo  Divinity  and  Theology. 
 
 Auguftine  an  AfTrican  alfo  by  birth,  wasfingularly  well  lear- 
 ned in  the  liberal  Arts ,  fo  that  he  taught  Grammar  in  his  own 
 City  of  Thagafta,  andRhetorickin  the  head  City  Carthage  -, 
 after  going  to  Millain  ,  he  was  appointed  to  inftrud  the  Em- 
 peror Valentinian,  ( being  the  fifth  of  that  name)  and  being 
 fomewhat  tainted  with  the  Kerefies  of  the  Manachees,  he  by 
 thewifdom  of  Ambrofe ,  Bifhop  there,  and  by  his  Sermons - 
 and  Difputations  in  publick,  of  which  he  was  a  diligent  hear- 
 er, was  converted  from  it,  and  Baptized  by  the  faid  Bifhop  r 
 and  after  he  was  ordained  a  Friefi  by  Valerius,  Bifhop  of  Hippo, 
 and  fo  after  a  while,  with  the  eonfent  and  defire  of  Valerius ,be- 
 ingold,  was  in  the  life  of  Valerius \  created  Bifhop  of  the  fame 
 
 Hippo. 
 
 Chryffiom  a  Grecian,  born  at  Ahtiochywas  brought  up  in  hu- 
 mane learning,  under  Liban'ms  the  Sophifler,  or  Philofopher, 
 fpent  fome.  time  in  fecular  affairs,  and  after  entred  into  the 
 Brief  hood  at  fintioch^2A  made  Governor  of  the  Church  there3 
 .  and  upon  the  death  of  Netlarim  was  made  Governor  or  Bi- 
 fhop of  Confantimple.  The  Hsftorians  fay  of  him ,  that 
 Hdincfs  and  Scholar Jbip  were  joined  in  him,  that  he  was  excel- 
 lent, and  powerful,  and  judicious  in  Morals,  or  moral  learn- 
 ing. 
 
 Gregory  Nyjfen%a  Grecian,  brother  to  the  other  Gregory  Na- 
 zMU&en  ,  addi&ed  himfelf  much  to  the  ftudy  of  Rhetoric ^,and 
 was  eminent  therein  above  all  of  his-time-}  who  for  the  further- 
 ing of  himfelf  in  the  ftudy  cf  the  Arts,  and  all  learning,  em- 
 braced a  Mcnafical life/ highly  refpected  in  the  Ancient  times, . 
 for  the  caufe  above  mentioned)that  he  might  alfo  join  Theolo- 
 gy to  his  other  knowledge  :  and  after  he- was  made  Bifhop  of 
 JVyffa  ("of  which  City  he  tookhis  namej  and  even  after  that  al- 
 fo, addicted  himfelf  much  :o  hi;  former  ftudy  of  the  Arts,efpe- 
 cially  Rhetoric!* ,  until  his  'brother  Gregory  Nazkn^n  in  an 
 -      -  Epftie 
 
8o  Univirfity  Learning  approved  from  the 
 
 Epiftle  to  him,  reprehended  him  for  folong  flicking  upon  the 
 fame. 
 
 Ambrofe,  a  French-man  by  birth,  was  brought  up  at  Rome 
 (then  a  Nurfery  of  the  Arts  and  learning)  where  he  gained 
 wonderful  knowledge  in  the  liberal  Arts  ( that  place  being  thea 
 as  the  Academy  of  the  world)  giving  himfelf  to  that  ftudy. 
 Probus,  then  Prator  ,  taking  notice  of  him,  and  the  fame  of 
 his  learning, made  him  €jovermur  of  Infubria,  Liguria,  and  J5- 
 milia  •,  after  going  to  Millain,  and  Auxentius  an  Arrian  Bifhop 
 decealed,  He  was  cryed  up  both  of  the  Arrian  fa&ion  as  well 
 as  the  Orthodox,  to  be,  and  was  created  or  made  Bijhop  there. 
 
 ^Epiphanius,  a  Phoenician  born,  learned  the  Hebrew  Tono-ue 
 of  one  Tryphon  a  Jew,  and  was  put  to  School  to  HiUrion,  to 
 learn  the  Artsfpoyzdacerrimnsh&retkorHm  oppngnator^nd  was 
 made  Bijbopcf  Salamnc. 
 
 Gregcriv.s  Naztanzjen^  a  Greaecian  born,  was  bred  up  in  Hh* 
 mt.ne  literature  ,  at  the  Univerfity  of  Athens,  and  fpent  thir- 
 ty -years  in  thofe  Studies^  proved  a  great  Phihfp^er  ,  and  the 
 moft  eloquent  Orator  of  his  time,  and  was  furnamed  alfo  of 
 th^Grxcans  dio^oy^r^heclogUs,  or  the  Divine  -y  Hewasi?/- 
 /frcpErhofSafijM,  then  of  Na*jan<*n ,  both  in  Capfadcd^ 
 and  laftly  of  Ccnfantimple. 
 
 BafiliMs,  born  alfo  a  Grecian,  and  contemporary  with  Gre- 
 gory, was  alfo  bi ought  up  in  humane  literature  at  C afar  en  firft, 
 and  then  at  the  Vmverfity  of  Athens  ,  under  E«bulus  hisMa- 
 .  fter,aHeithen,  whom  he  afterwards  converted  to  the  faith^ 
 and  coming  to  Libanius  the  Sophiiter,  and  a  School-matter, 
 who  thought  to  have  poied  him  with  fome  hard  and  difficult 
 verfes  of  Heme r,  he  expounded  them  with  fuch  readinefs  and 
 W(t,  that  he  aftonifned  Libanius  ,  and  when  he  could  not  Con- 
 vert him  from  Idolatry  to  Chnitianity,  he  gave  directions,  to 
 the  young-men  his  Scholars,  concerning  their  deportment  in 
 their  Studies.  He  was  furnamed  y-iyn^  Bajil  the  Great,  and 
 came  to  be  Bifiop  of  C  afire  a  and  Cappadccia. 
 
 Athanafms,  a  Grecian  born  ,  was  brought  up  by  his  Parents 
 in  learning,  and  excelled  in  all  forts  thereof;  was  ordained 
 Deacon ,  and  received  the  order  of  Prirfthood  about  what  time 
 Arriia  began -to  broach  his  heretics  ,  to  whom  Athanafms  was 
 the  crcateit  opponent  in  the  Nicene  Councel.     Was  after  cbo- 
 
 lcn 
 
fratlict  tf  the  Ancient  F*t  hers  foe*  g  j 
 
 fenBiJhopof  Alexandria,  by  the  general  fuffrages  of  all  the 
 Churches  there,  and  by  the  laft  Will  of  his  Predeceffor  there. 
 Jrenaus,  a  Grecian ,  was  a  general  Scholar  in  all  Humane 
 learxtig.  as  himfelf  (heweth  by  his  refuting  the  Hereticks in  ail 
 their  Sophifticated  arguments,  fhewing  them  to  be  fetcht  on- 
 ly out  of  the  Fables  of  Poets  and  Philofophers,  and.  therefore 
 himfelf  muft  needs  be  well  verfed  in  them,  as  who  wittily  ufeth 
 their  Proverbs.  Exhortations,  and  Examples  to  the  confutation 
 •f  them  and  their  errors :  whom  therefore  Tertullian  ftiles  om- 
 nium doUnnar  urn  curiofffimum  exploratoremHsv/zs  after  Bifljop 
 
 9f  LjfitlS. 
 
 And  as  I  have  (hewed  this  truth  in  the  famous  Bifhops,  fome 
 of  whom  I  have  made  choice ;  I  will  do  the  like  in  three  or  four 
 of  famous  Divinesxmely,  and  not  Bifhops,  who  were  quallified 
 at  hrrt  with  Humane  learning.  And  I  will  go  downward  as  I 
 went  upward  before. 
 
 fhjiiMs  Martyr ,  was  a  Palaeftine  bom,  and  was  a  moft  acute 
 Philofopher,  ^  Philofopiae  turn  nofirte  turn  posiff.mum  propha- 
 nx  fummum  evetlus  faftigiutn,  faith  Photius.  He  moftly  lived 
 in  Rome,  as  the  place  of  his  abode  ^  where,  both  in  life,  fpeech, 
 and  habit,  he  pnfcjfed  himfelf  a  Philofopher,  faying,  he  found 
 great  profit  by  thefe  Studies,  yet  made  them  fubfervient  to*  his 
 Diviner  ones.  He  was  the  firft  Champion  that  appeared  againft 
 thofe Hereticks,  Marcion  and  Vakntinian. 
 
 Tertullian  ,  an  AfFrican  born,  he  was  indeed  well  read  in 
 Poets,  Grammarians  ^Hi^orks, Laws,  well  feenin  Phyfickj  and 
 Phihfophy,oi  whom  Hierom  teftirieth,  that  his  works  cuntlam 
 feculi  continent  difciplinam.  And  what  a  great  Divine  he  was, 
 the  world  knoweth,  and  efpecially  Cyprian,  who  in  all  his  The- 
 ological doubts,  ftill  faid,  Da  miki  Magifirum,  intelligent  Ter~ 
 tullianum. 
 
 C  lemens  Alexandrinus,  a  Grecian,  and  born  at  Athens,  a 
 great  Student  ef  Hiftory,  Poetry  and  Philofophy  ,  and  excellent 
 therein,  even  in  all  the  He  Athens, Sciences  and  Arts  :  and  what 
 z  great  *D^i»e  proved  he,  and  a  learned  Priefi  alfo,  who  ha- 
 ving been  an  Auditor  to  Pantmus ,  fupplying  the  pi  ce  in  the 
 City  of  Alexandria,  (next  after  the  Apoitle)  and  he  dying,  was 
 cho'en  Mafterrf  the  Catechifts  ,  in  which  place,  he  maintained 
 mightily  the  myfterics  of  the  Religion. 
 
 LIU  Oriien 
 
$A  Unlvtrftty  Learning  approved  from  the 
 
 Origen  ,  a  Grecian  ,  born  at  Alexandria,  and  Scholar  or 
 Auditor  of  Clemens  Alexandrinus ,  where  he  ftudied  and  lear. 
 ned  Logic^  Arithmetic!^,  Rhetoric^,  Biftory,  Poetry  T.Cofmo- 
 grafhy  i  and  was  experienced  in  all  Arts  and  Sciences:  Where. 
 alfo  in  that  City  and  Vniverjitj  too  of  Alexandria,  as  fome 
 make  it,  he  taught  a  School,  and  profefled  the  fame  Arts^ 
 Soon  after  he  read  the  grounds  of  Religion^  and  foundly.  inftru- 
 &ed  the  Chriftiani ,  and  ftrengehened  themagainft  the  ftorms? 
 of  perfecution .,  fo  that  Demetrius,  the  Biihop  of  Alexan- 
 dria ,  thought  him  aft  infirummt  to  be  placed  in  the  Church, 
 and  fo  called  h/m  to  be  Catechifta,  or  Reader  of  Divinity  in 
 that  City,  in  the  place  and  ro©m  of  Clemens  Alexandrinus  dc- 
 ceafed.  They,  the  Difciples  of  Chrift  were  from  thefe  two  lalfc 
 named,  Origen  ami  Clemens,  firft  called  Catechumenifts,  being 
 about  the  year,  226. 
 
 Laltantim  Firmianus,  of  whofe  Country  I  read  nothing,  a 
 Romane,  or  Italian  (monVlikely^HewastheScholler  andDlf* 
 ciple  of  Arnobitts,  and  publiquely  taught  Rhetoric \.  in  N  borne- 
 dia,  quaft  auidamfiuviris  eloquenti*  TullianA  ;  and  in  his  old  age 
 was  called  to  Court ,  to  teach  and  Tutor  Chrifpus  the  Son  of 
 ConftantineyXhs,  Latinc  tongue.  This  made  him. the  better  able  to-) 
 fet  forth  his  skill  in  the  diviner  myfteries,  fo  that  by  the  help  o£ 
 his  humane  learning ,  he  wrote  the  more  wrongly  againft  the 
 Gentiles  and  Heathens,  in  defence  of  the  Chriftians. 
 
 Hierwymiu,  an  Italian,  born  at  Hifteria,  was  brought  up  at 
 Rome,  the  beft  Academy  for  learning  then,(though  there  were 
 Schools  for  learning  alfo  elfewhere  in  France,  Af> h^Spain  a* 
 I  have  hinted.)His  Mailer  for  Grammar ,there  wasDw/r/w,(who 
 is  thought  to  be  the  fame  who  hath  madc-fuch  learned  Cornen- 
 tarics,on  Terence  and  Virgil)  and  for  Rhetoric^  ViHorinus.  He 
 read  Porphyrius  Ifagoge  ,  or  Introduction  to  Logick^,  and  the 
 Philofophy  of  Plato  and  the  Stoicks.  He  looked  intoCofmo* 
 graphy  Hiftory  and  Antiquities ,  intending  to  ihidy  Divinity, 
 and  to  fet  it  forth  with  all  the  luftrc  that  might,being  now  fum- 
 ciently  furniflied  with  the  Arts^He  was  alfo  excellently  learned 
 in  the  Hebrew,  andChaldee,  and  Syriack^  and  ordained  a  Priefi 
 ztAntioch  by  P  aulinus  ,iha  Byfhop  there,  and  was  a  great  plan- 
 ter of  the  truth,a  rooter  out  of  herelies,  &  in  fecularibus  vaidc. 
 eruditus  &  inVivinis  Script -urif  erttditijpmus. 
 
frattice  of  the  Ancient  Fathers^  Sec.  $* 
 
 I  have  forborn  to  fet  down  the  Names  and  Books  of  the  Au- 
 ehors,who  report  thus  of  thefe  learned  Bifhops  and  Divines,for 
 that  they  are  fo  many ,  and  well  known,  and  for  that  the  fame 
 Hiftoriographers  do  fpeak  of  every  one  of  thefe,  which  to  write 
 out  ,  would  be  too  oft  to  repeat  the  fame^  as  Socrates,  Socmen , 
 Phot  has  ,  Hyeronimus ,  Paulinas,  Tritbemius,  Six  t  us  Sencnfis, 
 Baronius,  and  others  who  have  fet  forth  the  lives  and  ftudies, 
 the  arts  and  fciemes  of  thefe  worthies  in  the  Churches  of 
 God. 
 
 And  now,  Sir,have  I  not  (hewed  you  the  good old 'way  here  al- 
 fo ,  wherein  the  Ancient  learned  Fathers  and  Paftors  and  Do- 
 lours of  the  Church  of  old  walked  profperoufly  in  their  mini- 
 fiery  y  and  which  fefus  Chrifi  laid  out  of  old  for  them  to  walk,  as 
 who  orde>eththe  fteps  and  wayes  of  thefe  Right  eons  go»d  men 
 andbisMinifters,  Pfalm$7.2i  ?  Yea,  I  have  compajfed  you 
 About  with  a  cloud  of  witneffes,  Heb.  1 2. 1 .  and  thofe  not  obfeure, 
 Tenebrios,  but  of  the  illuftrious  lights  and  luminaries  of  the 
 world,  who  were  tirft  Humanely^  then  after  Divinely  learned^ 
 brought  up  at  Vniverfitiss  and  other  Schools,  in  the  knowledge 
 of  the  Arts  and  Languages ,  before  they  went  forth,  or  were 
 called  into  the  Church  and  Pulpits  for  the  preaching  of  the 
 WerdzndGofpel. 
 
 Into  which  cloud,  if  you  will  enter  and  corae  under  it,  (as 
 you  cannot  avoid  it)  and  will  be  ( to  ufe  the  Apoftles  phrafe) 
 iipt  or  baptized  into  me,  iCor.io.  2.  or  rather  unto  the  Wor- 
 thies I  have  mentioned  in  the  cloud  •,  it  will  be  alfo  unto  you, 
 as  that  cloud  was,  a  Pillar  of  fire  and  light ,  to  let  you  fee  if  you 
 be  not  wilfully  blind,  that  education  of  men  at  ehools  and 
 Univerfities,  in  the  knowledge  of  the  Arts  and  Sciences,  as  al- 
 fo Tongues  and  Languages,  is  fo  far  from  being  away  Jhut  up 
 by  Chrifi  asmlmpertinency,  or  Impediment  to  his  Miniftcry, 
 that  it  hath  been  (and  is  ftili)  away  laid  open  by  him,  even  in 
 the  times  of  hisbeft  and  purelt  Miniftery,  as  a  great  furthe- 
 rance and  promotion  thereof-,  and  that  his  Humane  learning 
 which  you  fo  vilific ,  is  inftrumental  and  fubfervient  (fo  it 
 ought  to  be  as  Bagar  to  Sarah)  to  the  better  propagation  and 
 profectionof  the  Divine  truth. 
 
 But  Sir,  what  is  the  reafon  you  and  yours  are  fo  much  out  of 
 charity  with  Scholars- arid  Univerfity  Learning?  Sure  it  rs  be- 
 
 L 1 1 1  2  cauie 
 
3^  Unto er fity  Learning  approved  from  the 
 
 caufe  you  are  too  much  in  love  with  your  fel ves  and  the  Coun- 
 trey  ignorance,  and  like  not  thofe  who  are  not  like  you  inig* 
 norance,  or  whom  you  cannot  be  like  unto  in  knowledge.  Like 
 as  it  is  faid,  that  H/>™»  wrote  fomewhat  againft  Bifliops,  and 
 theEpifcopal  order,  becaufe  he  could,  not  be.  made  aJBifhop 
 himielf? 
 
 And  yet  I  have  heard,  and  partly  know  it ,  that  you  had 
 natural  wit  enough  to  have  been  a  Scholar,  (though  God  ne- 
 ver gave  you  the  gracious  will  thereto,)  and  I  have  heard  you 
 difcourJfe  a  great  deal  more  rationally  then  now  youdo,  which 
 makes  me  think  you  were  dipt  in  Come  Jhal/ow  fW,  and  not  o* 
 ver  head  and  ears^otherwife  you  would  not,  after  /uch  declaim- 
 ing &  writing  againft  the  learning  of  Latinefave  within  a  line 
 or  two  fpoken  and  written  Latins,  your  fdf,  as  you  fililly  do  in 
 thofe  words  of  my  taking  a  Living  from  t\\cmy  te  the  value  cf 
 icol.  per  annum  •,  yea,andhave!fpokenfalfeEng.li*b  too  (like 
 a  badJEnglifh  Scholar  alfo)  ford  never  took  a  Living  from 
 them  the  people,  neitherfromthemas  t he :  owners,  nor  from- 
 them  as  the  Doners ,  andfo  no  way  from  them-.  ]  hope  that 
 hereafter  you  will iove  Latine  the  better,  now  your  felf  begin 
 tofpeakit. 
 
 But]  have  done  with  that  which  eoncernetfr  my  felf  folely 
 in  your  Letter  3  for  as  to  thofe  other  Queries  or  Interrogato- 
 v  lies*,  Did  ever  ^efns  lay  dcren  (my  fprinkjing  of  water  in  Bap* 
 
 tifm  upm  the  childs  face,  it  is  anlwered.  as  being  the  fubjed  of 
 this  my  lafl  piecewitten  to  youj  my  being  Maftgr  and  Lord 
 ever  Gcds  Heritage,  my  taking  aTarijij  Church;  xny  -giving  the 
 Lords  Sstpptr  to  no  better  then  drgs.  Thefe  have  been  anfwercd, 
 as  being  a  part  of  5the  Subject  -of-,  that  my  former  piece  written 
 so. your  brother. 
 
 Thus,  When  the  f-ews-had  mjtrried  wives,  :f  A(hdvd,  their 
 chilarwi [pake  half  in  rhefpeech  of  Afhdod,  and  cculd  net  ffeak± 
 in  the  fens  Language,  Neh.  13.23, 24.  (0  you  having  made  a 
 Reparation  and  divorce  from  vour  Mother  Cf'ufcl;  of  Jerufalem* 
 and  cntred  into  a  Communion  and  match  with,^  fct{o£eos  Santa- 
 1 U,  this  your.  Letter^as  your  cbiide  and  offspring-,  fpeaks  whol- 
 ly,! may  lay,  and  not  half  the  fpeech  of  the  Separation, 0$ 
 Jifidod -^  for  in  all  thefe  particulars  wh  ch  you  have  mentio- •■ 
 rgd  j  yp-,1  plowed  with  your  Stmjsns  Heifer,   and  there  isnoi 
 
 more . 
 
Praftice  fifth  Antknt  Fathers ,&c .  &j 
 
 more  difference  betwixt  that  he  firft  vented ,  and  you  now 
 have  added,  then  betwixt  Ephraim  his  Shibboleth,  and  Gilead. 
 his  Shibboleth. 
 
 You  tell  me  of  fome  no  better  then-dogs  that  I  give  the  Sacra*. 
 ment  to,  a*d  of  your- [elf  having  been  notfo  qo$d  as  a  dog,  yet  I  fee 
 you  are  good  at  gathering  up  the  [craps ,  and  eating  the  crumbs 
 •which  fall from  your  Mafters Table \your  Mafler  Brothers  Ta- 
 ble, to  whom  you  have  committed  your  foul,  and  in  whom  you  have 
 put  your  truft  for  your fou/r  fas  I  have  heard  you  fhould  fay  to 
 him)  andfo  like  a  Parrat,  or  Pie,  as  I  faid,  you  fpeak  no  other 
 but  the.  yjtji'sor  Language  of  your  Matter  and  Teacher  brother, 
 
 Inanfwering  therefore  him  firft,  I  have  anfwered  you  alfo,. 
 who  are  but  his  fecond,  nay  but  the  very  firft  again  •  now  alfo 
 I  will  anfwer  my  own  queftion  beforey  of  Qui*  expedivit  Pfit- 
 taco  fuum  >«a6C'  namely  ^Magifier  artis  ingeniidfj  largitor  tien- •■■ 
 tera  When  he  began,  to  be-in  want,  he  went  and  joined  kimfelf  U> 
 on*  of  the  Citizens  or  Farmers  in  that  Countrey ,  vc\i\eov  ne 
 '/ja.js  iH&j&t  (as  now,  fo  then,  Citizens  had  their  Farms  in 
 the.! Country,  and  were  Earners  alfo  as  well  as  Citizens)  and  fo 
 he -filled bis  h  fy  with  tLevery  fame  Huskj^he  Swains  or  S  wines 
 do  .eat,  Luke  15*1 5, 
 
 And  fo  I  come  to  that  inyour  Letter  which  you  fpeak  firft,, 
 Of  my  Parif;io?:crs  to  be  n.  better  then  dogs-pcA  fecondiy,  of  your 
 [elf  10  ha.ve-.been  one,  net  fo  good  as  a  dog,  till  the  gr„<cc  of  God  ap~  * 
 
 pgared^pluckiugj-u out  fyo'uT  wicked  Wi-.yt's,  to  the  ku&whdgs  of 
 the  Truth,  which  you  fay,  I  fear,  you  have  m  t  btvH  \\  but.  the  day 
 ixlll  dif cover ,  an  ti.  Gcd  will  judge  bitwixt  yu  dttdb*. 
 
 Sir,it  is  true, .  1  vfcofa  to,  that  I  feared  it.  and  do  Mill  fear,  as  . 
 Twrote,  that  you  owned  n-o:  theTn.ih,  fonytm  <  wfi  :v,t  the  Scrip- 
 tures in  the  right  fenfe]  whkh  a>-e  the  Word  if  Truth    but  wrcifc  " 
 the  Letter  to  pro  v-e  your  own  Errors :,  n>yc  do  -\ou  own  the 
 Church,  buthaveforiakenit,  which  is  the  PtMar.pf  Trrth.  and  '  . 
 betaken  your  felfto,  a  Synagogueof  your  own  -7  arid  not  onely 
 this  National  Church  of  England^  but  tueUniverfai  <  Lurch  in 
 the  world,  as  who  have  -withdrawn  yovrfelf  troni  die  pubHck 
 Miniftery.of  the  Truth  in  the  Word  and   acraments.  Yea,  aid 
 have  renounced  one  of  its  true  Sacrament^  yc.  r- Jnfantrbap- 
 tifsn-i  (thele  things  have  been  dearly  and  largely  fee  forth  aU 
 ready  in -my  aukyexco  your  Brother,  and  i  muitnotxvre  ir.-; 
 
 *"     Ilea. 
 
g6  Grace  Enlightneth  before  it  CenvcrUth. 
 
 Reader,  or  trifle  away  paper  with  neediefs repetitions. 
 
 And  therefore  though  I  yeeld  you,  that  the  grace  of  God  hoik 
 appeared,  plucking  yott  out  of  your  wicked  wayes,  (which  I  am  glad 
 to  fee,  as  it  appeareth  )  yet  I  cannot  fay,  as  y  ou  follow  on,that 
 it  hath  pluckt  you,  to,  or  into  the  knowledge  of  the  Truth  ^  for  I 
 rind  you  not  there,  but  rather  (which  both  your  Letter  and  life 
 make  to  appear)  in  the  ignorance^  and  that  wilful  ignorance  of 
 the  Truth,  whkh  makes  me  doubt  fbmewhat  of  the  truth  alfi 
 of  thegrace  of  Gcd^youfoboaftofi  for  where  true  grace  ap- 
 peared, it  not  onely  fantlifeth  and  piucketh  out  of  wicked 
 wayes,  but  it  i//»;»»/Mftf£,  and fetteth  in  the  knowledge  and  path 
 of  Truth. 
 
 Yea.-andufually  the  grace  of  God  doth  firft  enlighten  the 
 foul,  andteacheth  it  the  knowledge  of -the  Truth,  before  it 
 pluck  h  m  from  his  wicked  wayes ,  as  in  the  Prodigal,  and  Satti 
 more  apparently.  There  Jhined  round  about  him  a  light  from 
 heaven,  and  a  voice  thereout  taught  him  the  knowledge  of  the 
 Truth,  even  Jefus,  whom  he  perfecuted  in  ignorance,  and  fo 
 there  fell from  his  eyes  immediately ,  as  it  had  been  fc 'ales ,  and  he 
 received  forthwith  hisftght ,  and  fo  after  arofe,  and  was  baptized f 
 Ads  9.-,  t  8. and  became  a  new  creature  and  was  plucked  out  of 
 his  evil  and  wicked  way,  of  perfecuting  Chrift  in  his  members, 
 and  became  a  member  of  Chrift  himlelf  •,  but  whether  it  be 
 *  the  fandifying  grace  of  God,  or  but  the  reftraining  grace  of 
 
 God,  the  Evangelical  tidings,  or  legal  terrors,  the  faith  Saint 
 fames  fpeaksof,  fames  3.  17, 22.  or  the  fear  Jamaica  put  yon 
 in%  I  rcjoyee  to  fee  you  pluckt  out  of  your  wicked  wayes,  and 
 (hall  much  more  exceedingly  be  gladded  when  1  (hall  fee  you 
 alfo  brought  to  the  knowledge  of  the  Truth,  zTim.z.7.%. 
 andbecaufel  cannot/?*  merifnefs  inftrutt  you,  oppoiing  your 
 felf,-for  withal  you  abfenf  your  felf ,  yet  I  will  pray  that  Cod 
 would  give  you  repen  ance  to  the  acknowledging  cf  the  Truth.  Yea, 
 mifeovcr,  at  for  me,  God  forbid  that  ifbouldfin  again/}  the  Li.rd9 
 inceaftng  to  pray  for  you  ,  but  I  will  teach  you  the  good  and  tht 
 r'ghtwfiy,  t  Sam  12  23.  Yea,  I  have  done  it,  and  if  you  re- 
 fufe  to  hear  it  and  walk  therein,  but  rcjed  it,  it  being  the  Word 
 of  the  lord.  Take  heed  left  he  r^jed  you  as  he  did  Saul,  for 
 refilling  to  do  after  the  Word  of  God  by  Samuel;  and  fo  Sd- 
 m;.eLr?evt-To  Ennra^ayd'Saklwcntvp  tuhii  hu]e  to  Gifrcab. 
 x  Aid 
 
4^0/  f  4#/fl£  *#«  [elf  or  others  Dogs.  g7 
 
 >f  nd  Samuel  came  no  mort  to  fee  Saul*  until  the  day  of  his  death 
 (like  *s  Saul  came  no  more  to  fee  ^w/w/untotheday  of  his* 
 death,)  neverthelefs  Samuel  mourned  for  Saul,  I  Sam.  15.  34. 
 
 §•  I. 
 
 I  had  done,  but  my  zeal  to  you,  and  your  knowledge  of  the 
 Truth,  wherein  I  may  be  (ordefire  to  be)  helpful  unto  you, 
 doth  carry  me  on  a  little  further  v  asfirft,  to  let  you  know,  that 
 though  David  called  his  PerfecutorsDo^,  pf>  22. 17, 21.  and 
 Peter  called  Apoftates  Dogs ,  2  Pet.2.22.  and  iW  called  Im- 
 poftors  Dogs,  Phil.  3 . 6.  yet  will  it  not  become  you,  neither  is 
 it  confonant  to  the  knowledge  of  the  Truth,  or  the  Truth  of 
 your  knowledge, to  call  a  whole  Parijb,  a  company,  many  ofthem^ 
 if  net  themojt  of  themr.m  better  then  Dogs. .    Like  enough  then 
 they  will  be  barking  and  bawling  at  you,    if  not  biting  and  tear- 
 ing of  you  •,  but  I  will  keep:  them  off  as  much  as  I  can,  and  bid' 
 them  peace  and  be  ftill,  faying  to  them  as  Feterjfye  be  reproach- 
 ed for  the  tiame  of  Ch-  ijb,  happy  are  ye,  for  the  Spirit  tf  Glory  and 
 G  od  reft  ethm  you,  1  Pet.4.14.  whilft  I  (hall  fay;  to  you,  Sir,  you 
 know  notf  another  part  of  your  ignorance  of  the  Truth)what 
 manner  fpirit  they  are  of  ,  who  for  any  thing  you  know, 
 may  be  true  (heepof  Chrift  :•  nay,  you  know  not  what  manner 
 fpirit  your  (elf  is  of.  fure  the  fpjrit-of  Grace  which  is  given 
 to  the  meekjmd  humble,  refteth  not  upon  you,  for  the  Grace 
 of  God  you  faid  even  now,appeared,  plucking  you  out  of  your 
 wicked  way  es  and  w^rks-,  had  it  been  the  fanclifying  Grace,  it 
 would  alio  have  appeared,  plucking  you  out  of- your  wicked 
 words,,  and  uncharitable,  and  untrue  calumniations.    Sir,  till 
 you  be  endued  with  fuch  manner  of  fpirit,  us  David,  Peter,  and; 
 Paul  were,  fo  Prophetical,  and  Apoftclical,  fo  difcerning,  fo  au- 
 thorized, forbear  I  pray  fuch  ra(h  fpeechy.  and  judge  not 7  that 
 you  be  not  judged  with  the  fame  judgement ;  for. .with  what  meafure 
 you  meety  it  Jhall  be  meafured  to  you  again,  Mat.  7.  1 , 2.     They 
 will  be  (as  too  likely )  dogged,znd  dogging  aMb  of  you  and  your 
 company,  and  then  what  coupling ,  and  kenneling  of  Chrilfti- 
 ans  will  there  be  •  you  will  fo  make  the.  whole ifland,  the  Jfle  of- 
 Dogs,  otherwife  famous  for  fteep. 
 
 If  this  will  not  do,  take  knowledge  of  another  Truth%(feeing 
 the  Grace  of  God  hath  appeared,plutki»g  you  to  the  knowledge  of 
 the  Truth)  that  whofoeyer  jhall  fay  unto  his  Mother,  Racha,  faM 
 
$g  of  Pride  in  and  under  flew  ofHumUtj. 
 
 hein  danger  of  the-Counfel-,  but  tvhofoever  Jhatt fay  ,Thou  fool, {hall 
 be  in  danger  of  Rett  fire :  and  what  (hall  he  be  in  danger  of,that 
 faith,  Thou  Dog-ynayy  all  of  you  are  no  better  then  Dogs,  I  pray  tell 
 you  me  that,  out  of  the  knowledge  of  the  Truth,  that  the  Grace 
 of  God  appearing,  hath  plucktyou  unto. 
 
 §r2. 
 
 To  let  yon  know,   that-though  David  Med  himfelf  a  dead 
 
 dog  and  a  flea,  1  Sam.  24.14.  and  Mephibojheth  alfo  called  him- 
 felf a  dead  Dog,  2  Sam.  9.6.  and  both  out  of  a  true  humbled 
 fpirit,m  and  under  Glcry  ♦,  yet  there  may  be  a  vain  glory  in  your 
 humility,  and  if  fo,  then  wili  it  not  become  you,neither  is  it  con- 
 sonant to  the  knowledge  of  the  Truth,  or  to  the  Truth  of  your 
 knowledge,  to  fpeak  of  your  felf ,  as  one  not  fo  good  as  tdog^fo 
 Ccl.z.iS.  TheApoitledifcoversa  guile,  or  a  beguiling  in  the 
 voluntary  humility  of  fome,  who  were  voluntaries  in  humility  . 
 and  lb  Col.  2.  23 ,  &c.  St.  PauleCples  a  vain  fhew  of  wifdorfle , 
 even  in  the  humility  of  the  Impoflors  of  his  time,  and  in  their' 
 not  fparing,  but  neglecting  their  bodies,for  they  would  fcourge 
 their  bodies,  macerate  their  flefh  with  faftings^  and  drinking 
 onely  w  ater,  to  make  a  fhew  of  wifdom,  and  to  get  a  repute  of 
 Religious  humility,  and  favouring  heavenly  things.  This  was 
 but  Frier- like,  with  the  Flagellantsjand  is  but  Quaker-like, with 
 Parnellites-,  and  may  be  Dipper  like,  with  your  felf  ^  to  make  a 
 fhew  of  wifdome,  in  this  your  will  worfhip  and  humilty.to  the 
 beguiling  of  filly  fouls,  that  you  are  ready  to  go  through  fire 
 and  water,  neglecting  the  body  :  fo  alfo  that  you  mind  not 
 worldly  repute,  nele&ing  your  name,  or  not  fparing  your  felf 
 m  it,  but  calling  your  felf  not  fogcodas  a  Dog  in  your  former 
 condition-,  you  might  advance  your  new  bufmefs,  and  your  felf 
 therein,  to  be  as  good  as  a  tion  or  a  Lamb. 
 
 1  think  it  was  faid  either  of  Diogenes  by  another,  or  by  Die- 
 genes  of  another,  going  but  barely  and  thinly  in  cloathes  that 
 a  man  might  fe e  Pride  as  well  in  a  Philofophers  thread-bare 
 i[o*it,  as  an  Emperors  rich  furr'd  Pall:  fo  that  Ecefalius,  who 
 laid  himfelf  flat  on  the  ground,  in  the  Temple  Porch;;Bidding 
 people  to  go  over  him,  and  tread  upon  him  as  unfavoury  fait, 
 (Calcate  me  infipidumfakm)  made  therein  but  a  fliew  of  wif- 
 dom ,  a-  policy  rather,  and  favoured  even  of  pride,  in  that  his 
 s.ffctted,  and  therefore  ju  ly  fufpecled  humility:  and  I  think 
 
 Abi- 
 
of  Pride  in  and  under  fhew  ofHumilty .  ~~$^ 
 
 Abigail  did  but  Complement ,  to  thofe  words  of  her,  being 
 fent  for  to  be  wife  to  David,  Let  thine  hand-maid  be  a  fervant  to 
 wa/h  the  feet  of  the  fervant s  of  my  Lord,  I  Sam. 25. 42. 
 
 But  enough  of  this,  and  take  it,  I  pray,  not  as  my  fuppofiti- 
 on  in  you,  that  it  is  fo,  but  rather  my  admonition  to  you,  that 
 it  be  not  fo,  For  I  muft  now  tell  you ,  my  opinion  is,  it  was 
 not  fo  with  you  then,  nor  fo  with  thofe  others,  either  then  or 
 now,  of  whom  you  fpeak  the  fame. 
 
 §.3.  You  may  be  bold  with  your  felf,  you  will  fay,  and  I 
 fay  fo  too,  bolder  with  your  felr  in  calling  or  mifcallmg  what 
 you  pleafe,  then  you  may  be  with  others  upon  that  ground,that 
 no  wan  knoweth  the  things  of  a  man  fave  the  f fir  it  of  a  man  which 
 u  in  him,  I  Cor  2.  r  1 .  and  a  mans  own  heart  will  tell  him  more  of 
 him  felf,  then  feven  Watch-men  that  fit  in  a  high  Tower  *  yet  / 
 fay,  as  through  the  Grace  of  (jod given  to  me,  to  every  man  that 
 ts  among  you,  (and  you  efpecially)  not  to  tkink^or  fpeai^  of  him- 
 f -If  more  highly  then  he  ou,ght  to  thinks,  or  fpeak,  Rom,  1 2. 3 .  (as 
 to  think  or  fpeak  of  himklf  as  an  Angel,  or  Lion  (as  I  faidj  gi- 
 ifiitg  out  that  him  felf  was,  or  is,  fame  great  oney  or  the  great 
 p'-tverof  God,  Acts  8. 9, 10.  fonot  to  think,  or  fpeak  of  him- 
 felf  more  lowly  then  he  ought  to  think  or  fpeak  (as  to  think  or 
 fpeak  of  bimfelf )  as  a  worm ,  or  a  dog,  (as  you  fay,  J  unlcfs  you 
 be  of  the  fame  fplrit  affuredly  that  they  were,  who  extraordi- 
 narily thought  and  fpake  fo  of  themfelves :  For  the  Apoftle 
 faichof  the  firft,  they  do  not  think  or  fpeak  foberly  of  them- 
 felves , or  \mto  fobriety-^ and  I  may  of  the/*  <W,they  donot  xhink 
 or  fpeak  fricerely  of  themfelves,  or  unto  fincerity  •,  (there  is  an 
 excefs  in  the  one,  and  a  defect,  of  Truth  in  the  other)  and  your 
 anger  and  rage  againft  another  who  (hould  call  you  fo,  would 
 foon  di (cover  the  truth  and  the  fincerity  yea  or  not. 
 
 There  is  a  faying  amongft  the  Moralifts,  that  Nemofibi  inju- 
 ria™ infert,  no  man  can  do  an  injury  to  himfelf :  No  man  ever 
 yet  hated  hn  ownflefh  •  the  Divine  adds,  Eph.  4. 29.  Surely,  ei- 
 ther you  arc  gone  out  of  your  felf,  or  if  you  be  come  to  your 
 felf  with  him ,  Luke  25  1 7.  you  have  injured  your  felf,  in  think- 
 ing and  fpea  king  your  felf  adeg,  ( and  not  fo  good  as  a  dog)  from 
 your  birth  hitherto,  until  this  year ;  when  the  Grace  of  God  ap- 
 peared, plucking  yw  out  from  your  wicked  w ayes,  unto  th:  know- 
 ledge of  the  Truth  :  For  the  Grace  of  God  which  plucky  you  (as 
 
 M  m  m  ni  "  you 
 
pa  CtntiUs  were  T>og^  Chrijlians  are  not. 
 
 you  write)  to  the -knowledge  of  the  Truthy  is  the  fame  Grace, 
 which  brought  St.  Peter  to  the  knowledge  of  the  Truth  in  this 
 matter  •  and  appeared  to  him,  Alls  10. 15.  &  28.  God  hath 
 fhewed  me  ,ti\lh  Peter,  that  I  Jbould  not  call  any  man  common  or 
 tine U an  :  and  befidmher*//^,  there  was  a  voice  fpake  to  him 
 alio,  What  God  hath  clean (fed ',  that  call  not  thou  common y  and  fo 
 the  fame  voice  forbids  you  \  ft  hough  you  fee  not  the  vifion) 
 hear  it,  and  call  not  any  man  hereafter,  call  not  your  felf  dogt . 
 or  any  other^  common  or  unclean,  creature  or  name. 
 
 Indeed  before  the  Eleftion  and  calling  of  the  Gentiles  was 
 made  kno wit  to  the  A poftles  by  our  Saviour  Chrift,  the  Apo- 
 ftle<  and  others  had  fome  fuch  thoughts  and  fpeeches  of  the 
 Gentiles,  as  dogsy  and  as  unclean,  as  appears  by  Peter  here  at 
 firft,  and  Apoftles  and  Brethren  that  were  in  fudea,  who  con- 
 tended with  Peter  for  going  unto  them,  and  eating  with  them ; 
 Alls  1 1. 3.  Yea,  and  Chrift  himfelf  told  the  woman  of  Ca- 
 naan, a  Gentile  ;  It  was  not  meet  to  take  the  childrens  bread \  and 
 to  caft  it  to  dogs,  when  flic  fupplicated  him  for  to  caft  a  Devil 
 out  of  her  daughter,  Mat.  15.  26.  Bogs,  becaufe  they  were 
 out  of  a  vifible  admiffion  and  reception  into  the  Church- vifible, 
 for  without  are  dogsyRev '.22. 1 5.  but  even  (he  (as  they,  other 
 Gentiles)  when  fhe  (hewed  the  faith  (he  had  in  the  mercy  of 
 God,  and  made  profeflion  of  her  Matter,  Chrift,  in  that  repl  y 
 (Truth  Lordy)et  the  dogs  do  eat  of  the  crumbs  that  fall  from  their 
 Makers  Table.)  Afutavit  vocabulumy  quia  mutatum  vidit  af- 
 fectum, faith  Auguftine  upon  the  place,  he  changeth  his  word 
 and  appellation,  becaufe  hefaw  in  her  a  change  of  ftate  and  con- 
 dition ;  now  he  faith,  O  womanygreat  is  thy  Faith ;  no  longer 
 nowadog,  but  a  woman,  yea  and  ufeth  her,  not  like  a  dogy  but 
 as  one  of  the  loft  Sheep  of  Canaan,  or  the  Gentiles. 
 
 But  for  your  felf,  and  thofe  other  of  my  Pari(h,who  are  born 
 Christians,  of  Chriftian  Parents,  and  fo  within  and  under  the 
 Covenant  of  Grace,  andalfo  put  under  the  Initial  feal  of  the 
 Covenant  of  Baptifm.  (I  my  felf  baptized  you,  thirty  fix 
 years  fithence,)  and  thriving  under  my  Miniftery  of  the  Word, 
 (your  feif  have  often  heard  me  preaching ,anfwcred  me,and  well 
 to  my  queftions  of  Catechizing  yyour  Af other  Eunice  al[o  bring- 
 ing yon  up  like  a  Timothy,  m  the  nurtriture  and  knowledge  of  the 
 Script  ares,  from  ,i  very  chide)  and  growing  up  in  Faith,  by  my 
 
 ad- 
 
The  Children  of  Ifrael  were  not.  None  of  the  Elett  are  Dogs. 
 
 91 
 
 adminiftration  of  the  Lords  Supper.  ( Jf  I  remember  well;  I 
 have  alfo  taken  examination  of  you,  as  of  the  young  men,  and 
 found  you,  or  made  you  fitting  and  capable  of  the  fame,  and 
 exhibited  the  fame  unto  you)  And  what !  were  all  my  people, 
 the  moft  of  them,  no  better  then  dogs  ,  and  your  felf  not  fo  good 
 as  a  dog,  all  this  while,  and  no  Grace  of  God  appearing,  and  plucky 
 ingyou  to  the  knowledge  of  the  Truth  f  A  Chrifiian  dog  is  a  word 
 for  a  f  ew,  or  a  Turk,  to  fpeak  •,  to  look  upon  Chrifiians  as  dogs, 
 andtoufeChriftianslike  dogs,  is  an  aft  for  a  Barbarian  and 
 Scythian  to  do. 
 
 §.  Nay  Sir,  you  not  onely  wrong  your  felf  a  Chriftian,  and 
 my  Chriftian  Pariftiioners ,  but  you  injury  Chrift  himfelf  and 
 the  Grace  cf  Chrift,  appearing  both  in  them,  and  your  felf, 
 to  the  plucking  of  your  felf  and  them,  from  their  wicked  wayes, 
 to  the  knowledge  of  the  Truth,  (I  can  be  a  better  witnefs  for 
 them,  then  you,  who  are  but  herein,  theaccufcr  of  the  Brethren) 
 for  the  Seal  of  my  Mini  fiery  are  they,  many  of  them,*'»  the  Lord, 
 I  can  truly  fay  with  the  Apoitlc,  i  CV.9.  2.  I  lay  again,  you 
 wrong  Chrift  himfelf,  an*l  the  Grace  of  Chrift,  and  the  Cove- 
 nant of  his  Grace,  and  the  Seals  of  his  Covenant,  Baptifm,and 
 the  Lords  Supper,  and  the  fruits  and  cffc&s  of  his  Seals,  and 
 the  Spirit  of  God  that  daily  wrought  and  brought  forth  fuch 
 fruits  and  effefts  in  their  lives.  And  laftly,  you  wrong  your  own 
 eyes  and  ccnfcience,  that  will  not  fee  and  acknowledge  this,  by 
 your  ftiling  your  felf  not  fo  good,  and  my  people  no  better 
 then  dogs,  till  you  and  they  came  out  of  your,  and  their  wick- 
 ed wayes,  to  the  knowledge  of  the  Truth. 
 
 What  fay  you  then  to  die  children  of  Ifrael,  and  their  chil- 
 dren ?  by  your  fpeech  and  reafon,  they  muft  go  for  dogs  too,  as 
 not  yet  plucked  out  of  their  evil  wayes,  to  the  knowledge  of  the 
 Truth  >  but  in  the  fhrafe ,  and  language  of  Scripture,  they 
 vmxtzholy  people ,  and  their  children  not  unclean,  but  holy ; 
 The  Root  holy,  and  the  Branches  likewife,  Rom.  11.16.  and  that 
 by  reafon  of  the  Covenant  of  the  holy  God,  and  the  Seals  up- 
 on them,  with  the  other  Ordinances .  and  even  Saul  in  the 
 Ads  of  the  Apoftles,  was  no  dog,  but  a  chofen  veflel  of  Chrifl-, 
 before  the  Grace  of  G6d  appeared,  plucking  him  out  of  his 
 wicked  way,  to  the  knowledge  of  the  Truth.  Yea,  thus  you 
 wrong  all  the  Eleft  of  God,  for  Gods  Eleft,    as  Saul  and  your 
 
 Mm  mm  2  felf 
 
p  j  Of  the  Grace  of  God. 
 
 felf  (it  may.  be)  may  live  in  wicked  wayes .  and  be  ignorant  of 
 the  Truth  t  a  long  while,  as  Saul  did,  (and  you  fay  of  your  felf 
 that  you  did)  yea,  the  Bldb  Ephefians,  arefaid  to  be  children  of 
 wrath  by  nature, as  well  as  others,  Eph.z . 3 .  and Eph.  1.4.  and 
 yec  were  not,  nor  could  be  called  dogs,  notvvithitandirig  impure 
 or  hateful  before  God,  b  caufe  they  were  in  and  under  the  Uve 
 of God,  which  is  called  Am  or  Benevcle  ntU^  the  love  of  his  eter- 
 nal good  Will  and  Benevolency  in  electing  of  them,  although 
 before  their  Converfion,  and  before  they  have  Faith,  they  do 
 not  ftand  a&ually  reconciled  unto  God,  which  is  called  Amcr 
 Ccmplacr/itU^  the  love  of  his  fpecial  delight  and  complacency, 
 inaccepting  of  them,  by  the  coming  of  Chrift  into  the  world, 
 and  purchasing  it  for  them  :  fo  that their  per  fins  are  never  hate- 
 ful or  deteiUble,  but  beloved  and  accepted  from  all  eternity, 
 and  therefore  cannot  be  as  bad  as  dogs^    though  their  fiate 
 wherein  they  are  in,  may  be  odious  and  deteftable,as  was  Sauls 
 when  he  perfecuted  the  Church,  and  as  was  yours  when  you 
 walked  in  wicked  wayes,  and  both  of  you  were  ignorant  of  the 
 Truth  ;  but  this  fome  ftmilar  .aUtiic  \qualitj  0/  a  dog,  as  im- 
 purity and  ignorance  for  a  while,  is  riot  enough  ©r  fufficient 
 to  impute  the  Title  and  denomination  of  a  dog  to  fuch,.  whofs 
 perfons  belong  to  Gods  Election,  and  are  under  gracious  fa, 
 vour  of  God  in  Chrift,  and  are  parties  covenanted  with,   and 
 partakers  of  the  Seal  or  Seals :  'Doth  God  take  care  for  Ox  en  ? 
 1  Cor.  9.9.  -what  Dogsywho  are  Gsds  ?  what  a  tranfpofition  of 
 letters  is  this?  what  an  Anagram  ?  which  none  but  an  Ingram 
 and  Agrammaticalmzn,  who  is  himfelf  tranfported  with  a  zeal 
 without  knowledge,  can  or  will  affirm  or  make.  The.  field  that  is 
 intended  for  Wheat ,  fallowed  for  Wheat,   and  Sown  with 
 Wheat,  is  not  called,  or  to  be  called,  a  barren  W^ildernefs,  and 
 defart  Land,  though  weeds  come  up  in  it  everywhere,  and  be-* 
 fore  the  good  husbandry  hath  appeared,  plucking  them  up,  but 
 it  is  called  Tilth-land,  and  a  Wheat-field. 
 
 The  groundof  your  error  lyeth  in  this,  that  you  thought  of 
 no  other  Grace, but, that  of  fanttificaticn  t  when  you  fpake  thofe 
 words,  of  your  fclf  and  others,  to  be  dogs,  until  the  Grace  of 
 God  appearing,  plucking  you  out  of  your  wicied  wayes,  to 
 the  knowledge  of  the  Truth,  fo  the  words  therafel  ves  do  (hew, 
 and  therby  (hew  alfo  your  ignorance  of  the  Grace  of  God,both 
 
 that 
 
€onverfwn  b)  cm-Mini  fiery,  and  net  another  ^nd the  time  when.  9% 
 
 that  of  Election,  and  that  of  Juftification*,  which  is  not  any 
 inherent  Righteoufnefs  and  quality, 'as  Papiftsalfo  hold  with 
 you,  which  in  matter  of  Juftitication  or  Election,  is  but  dung, 
 as  the  ApoiHe  calleth  it  i  for  the  Grace  of  God  is  one  of  his 
 Attributes,,  out  of  us,  in  God ,  and  according  to  the  ufe  of  Scri- 
 pture, is  either  metonymkally,  thefpecial  gift  of  Grace  ,  or 
 fnpsr/j,  the  gracious  favour  of  God  in  Chrift,  by  which  Grace, 
 we  are  elected,  called,  juftiried,  fanctified,  and  (hall  be  glori- 
 fied j  and  in  this  order  they  go  one  before  another,  as  feveral 
 acts  and  degrees  of  Grace, /anttification  being  the  end  or  effed, 
 as  of  our  Election,  Eph.  1.4.  and  of  our  fuftif  cation,  Luke 
 1^.75.  to  oiowr  Vocation,  iThef.^j.  Its  a  ftrange  error  of 
 yours,  to  account  your  felf  and  others  a  (beep  onely  in  and  un- 
 der the  Grace  of  fan&ification  <  fo  you  fay,  you  were  no  better 
 then  a  dog,  till  the  Grace  of  God  plucked  you  out  of  your  e-r- 
 vil  wayes  j  were  you  then  a  dog  and  no  Jheep  in  and  under  the 
 Grace  of  Eledion,  and  Vocation,  and  Juftification  ?  I  am  fure 
 others  are  not.  But  what  is  your  drift  and  fcope  I  pray  Sir,  in 
 writing  thus  to  me  now  at  this  time,  that  your  felf  hath  not 
 been  fo  good  as  a  dog,  till  the  Grace  of  God  appeared,  pluck- 
 ing you  out  of  your  wicked  way,  unto  the  knowledge  of  the 
 Truth. 
 
 Is  it  to  advance  the  power  and  efficacy  of  your  feparate  and 
 dipping  Minift ery,  above  mine  and  the  Sacerdotal  function? 
 it  muft  be  fo  ,  and  no  marvel  $  for  you  committed  foul  and  body 
 unto  but  one  of  them  •,  my  felf  and  others  could  feldom  get 
 your  body  unto  our  Churches  and  Miniftery-,  I  prepared  my 
 dinner ,  find  killed  my  Oxen  and  fat  lings,  and  had  all  things  in  a 
 readinefs,  Mat:  22. 4.  but  you  made  light  of  it,  and  went  an- 
 other way,  or  would  ftay  at  home",  or  when  you  came,  if  the 
 good  feed  I  fowed  in  you,did  not  fall  into  good  ground';  Af*?f .  13. 
 4:  to  bring  forth  fruit  •,  but.you  fuffered  the  fowls,  the  wicked 
 one,  to  devour  and  catch  it  away,  or  the  thorns  of  th.eca.res  of 
 this  world,  to  fpring  up  and  choak  it,  you  muft  blame  neither 
 Seed  nor  Sewe~,  neither  Miniftery  nor  Minifter,  but  even  fay  of 
 your  felf ,  I  was  a  High-way  fide  Hearer,  a  Thorny-ground  An* 
 ditor ,  like  as  you  fay  you  was  no  better  then  a  dog  that  while, 
 and  fo  I  gave  that  srhichwar  holy  to  d'gs. 
 
 But  I  donot.fov  fo,  that,  you  were  -that  while  any  frch. 
 
 ibr. 
 
24 
 
 Converfton  from  the  fret  Grace  of  God 
 
 for  you  did  neither  trample  the  holy  things  under  your feet {though 
 they  fell  upon  thorns  ,  or  by  the  way  fide)  neither  did  you  turn 
 again  and  rend  me.     Again,  Let  no  one  of  you  be  puffed  for  one  a- 
 gainft  another,  i  Cor.  4.  6.  I  acknowledge  there  is  a  difference 
 -of  Miniftery  j  but  who  make th  thee  to  differ  f rem  another  ?  whs 
 u  Paul,  and  who  ii  Apollos,  but  the  Minifters  by  whom  you  belie- 
 ved ?  for  neither  is  Paul  that  plant  eth,  nor  Af  olios  that  water eth 
 any  things  but  God  that giveth  the  increafe,  1  Cor.3.  5,7.  you  do 
 well  and  wifely  to  fay,  The  Grace  of  God  appear ing,  plucks  you 
 -out^  and  fo  to  afcribe  the  glory  of  your  plucking  out  of  wicked 
 wayes  to  the  Grace  of  God ;  The  Grace  of  God  is  free,  as 
 ■the  Spirit  of  G*d>  to  blow  where  it  lift  eth,  John  3.8.    and  upon 
 whom,/o  by  whom,  and  when  it  Jifteth. 
 
 Yet  thirdly,  I  add,  that  According  to  the  Grace  of  God  which  ii 
 given  tome,  I  have  laid  the  foundation  ,  1  Cor.  3.10.  of  your 
 •coming  out  of  your  wicked  way  to  the  knowledge  of  the  Truth, 
 for  many  years  together,  and  another  doth  but  build  thereon ;  and 
 vthe  foundation  I  have  laid  in  you,  was  none  other  then  fefxs 
 Chriftsna~  him  crucified.  The  Covenant  of  the  Grace  of  God  in 
 Chnft  ,(7  will  be  thy  %od,and  the  God  of  thy  feed,)  made  therefore 
 with  your  believing  Parcnts,and  your /elf, with  the  Seals  therof, 
 which  have  been  given  you,  and  the  conditions,  which  arc  to  be 
 performed  by  you  •  yea, I  have  built  upon  this  foundations/^, 
 Silver,  and  precious  ftones,  preach  in  Faith,  and  Repentancc,and 
 Obedience,  fin  your  own  words,  Jeoming  out  of  wicked  wayes, 
 Ainto  the  knowledge  and  pracTiceof  the  Truth :  and  juft  then, 
 when  the  building  fhould  have  been  raifed  up ;  unto  a  perfect 
 man,  unto  the  meafure  of  the  ftature  of  the  fulnefs  of  Chrift, 
 you  fell  a  pulling  down,  as  fait  as  I  iiftd  built  up  •,  yea,  you  fufler,. 
 -ed  others  to  come  in  upon  you  by  their  Heights  and  cunning 
 craftinefs,  whereby  they  lie  in  wait  to  deceive,  to  build  upon  my 
 fowd2ition,Wood,Hay,zndStubble,ind  fuch  combuftible  things, 
 and  tofct  in  many  of  their  weak^,  ar.d  impotent,  and  beggerly 
 rudiments  upon  it,efpecially  thofe  three  \  your  feparaticnttom 
 your  Church,  your  evil  affection  to  the  ordained  Miniftery, your 
 new  Dipping  and  Re-baptizing,  with  a  renouncing  of  your  old. 
 If  \  ou,  or  any  of  you,  fhall  qucftion  farther,  why  tie  Grace 
 of  God  by  my  Miniftery,  did  not  pluck  you  out  before,  and 
 fooner,  divers  years  ago,  before  this  h^  fatal  one,  out  of  your 
 
 wicked 
 
working  wktn  it  flmftth,  ^ 
 
 wicked  wayes,  &c.  it  isanfwcred,  Becaufe  there  was  the  Grace 
 of  God  in  it,  which  is  free  to  work,(as  I  faid)  and  as  where,  and 
 by  whom,  fo  when  it  pleafeth  •  for  Paul  plants  cnely,  and  Af  ol- 
 ios onely  watereth  ,  but  God  giveth  the  increafe  -,  fonie  increafe 
 I  have  (hewed  you ,  God  gave,  but  the  full  increafe,  which  is 
 the  Harveft,  doth  not  preferftfy  come  up  after  fowing :  For/o  m 
 the  Kingdom  of  God,  as  if  a  man  fhould caft  feed  into  the  ground \ 
 and  t  Ik  feed fhould  firing  and  grove  up,  he  knoweth  not  how,  (faith 
 St.  Markf)  F*r  the  Earth  bringeth  forth  the  fruit  cf  her  felf, 
 firfl  the  blade,  then  the  ear,  after  that  the  full  cent  in  the  ear, 
 Mark  4. 26,27,28.  Converfion  in  feme,  cometh  as \  lightning 
 from  Heaven,  and  is  done  fuddenly ,  in  a  moment^  at  once  •,  fo  to 
 Saul  and  Zacheus-,  but  to  others,  as  the  feed  before  mentioned,, 
 it  comes  upflowlj,  and  by  degrees,  in  time,  as  to  Nicodemus  and 
 the  Prodigal ,  and  this  is  your  cafe.  Now,  it  is  not  the  Iqft 
 firoak^  with  tjie  Axe.  that  muft  baer  the  name  of  cutting  down 
 the  great  Oak.  from  the  ftump  and  root,  but  all  the  blows,  from 
 the  firft  to  the  laft  -,  nor  is  it  the  fowing  of  the  laft  handful  of 
 feedy  muft  go  away  with  the  tit te  of  bringing  forth  the  whole 
 Crop,  Hofea6.$.  Mat.^.io.  God  hath  been  hewing  you  thefe 
 many  years,  by  the  Axe  of  my  Miniftery ,  which  hath  been 
 fharpened  at  times,  in  reproofs  and  admonitions  to  you, 
 both  in  the  matter  fitted  for  you,  and  in  my  thoughts  fixed  up- 
 on you  in  the  publick>  and  fo  laid  to  the  Rotts  of  the  Trees,  to 
 your  evil  wayes,  faying,  Bring-forth  fruits  worthy,  or  meet  for 
 Repentance,  elfe  you  muft  be  hewen  down  and  cajl  into  the  fire.  So 
 for  the  fame  purpofe,  God  and  his  Grace,  by  my  Miniftery, 
 hath  been/f eding  you  with  the  good  and  principal  Wheat,  the 
 pure  and  precious  Word  of  God  /or  thefe  many  years;  and  now 
 (hall  the  men  of  yeflerdaj,  your  new  Seeds-men  and  Heads- men, 
 your  laft  Teachers  and  Dippers,  who  have  wrought  but  one  hour, 
 be  made  ecjualtome1M.2X.20.12.  yea,  be  preferred  before  me, 
 who  have  born  the  burthen  and  heat  of  the  day  ;  if  God  will  have 
 it  fo,  let  it  befo  :  It  is  lawful  for  him  to  do  whatfoever  he  will 
 with  his  own  ;  and  mine  eye  flail  not  be  evil,  becaufe  God  is  good. 
 Herein  alfo  is  and  will  be  that  faying  true,  One  foweth,  another 
 reapeth,  John  4.  37,,  3  8.  They  in  the  mean  time  reap  that,  they 
 beftowed  no  labour  upon  :  I  laboured  with  yon,  and  they  en- 
 tered into  my  labours^and  have  gotten  you  out  of  my  hands, 
 
 "  thoogfi 
 
$6  Converfttn  not  from  the  Anabaptifls  Miniflery. 
 
 though  to  no  good  praife  and  ccmmendation  for  thcmfelves,  and 
 it  may  (o  fall  out,  they  may  finde  no  great  Crop  or  purchafe  of 
 you,  and  neither  may  repay  their  craft  more  then  their  charge- 
 efpecially  if  you  will  do  as  you  ought ,  Return  and  own  thefirji 
 Grace  of  God  appearing  to  you,  and  plucking  you  out  from 
 your  wicked  wayes  to  the  knowledge  of  the  Truth. 
 
 Butfourthly,  Is  this  all,  Sir,  that  your  new  Teachers  and 
 Converters  have  done  for  you,  and  is  this  a]J  the  Grace  that 
 hath  appeared  to  you,  for  to  pluck  you  out  of  your  wicked 
 wayes, to  the  knowledge  of  the  Truth?  Nay,  they  have  not 
 done  all  this,  for  they  have  not  brought  you  to  the  knowledge 
 of  the  Truth,  but  of  their  Errors :  they  have  pulled  you  from 
 knowledge  to  ignorance,  and  from  the  truth  to  faKities,  and 
 lyes,  as  the  Scripture  phrafeth  fuch,  and  I  will  tell  you  prefent- 
 ly  the  particulars  ^  but  fuppofe  it  awhile,  they  have  pluckt 
 you  to  the  knowledge  cf  the  Truth,  that's  enough  to-prove  you  a 
 true  Convert  by  them,  for  fudas  was  pulled  up  fo  far  a?  to  the 
 knowledge  of  the  Truth,  yet  proved  an  Apcftate  at  laft Tor  all 
 that,  and  was  an  Hypocrite  in  the  mean  time'-  if  you  be  not 
 plucked  up  farther  yet,  namely,  to  the  love  of  the  Truth,  God 
 may  fend  you  (as  in  pr-efent  he  doth,)  firong  dcluficns,  that  you 
 {"hall h licve  a  lye  and  be  damned,  2  Thefs.  2.1 1,  12.  Yea, and 
 yet  farther,  to  the  obedience  and  practice  of  the  Truth,  elfe 
 youmaymifsto  be  blefTedin  the  end:  for,  If  ye  know  thefe 
 tUngs,  blejfedareye  if  ye  do  them,  John  13-47.  Many  fhall  fay 
 i.rJo  me  (faith  Chrift)  in  that  day,  Lord,  Lord,  have  we  not  prc- 
 pbefeJ  in  tly  Name  ?  yeayand  in  thy  Name  -cafl  out  devils  ?  to 
 irk  m  he  will  prof efs,  even  to  fuch  profeflbrs,  J  never  knnv  you  ; 
 depart  from  mc.ye  rrcrkers  of  iniquities,  Mat.  7.  22,  23 .  Oh,  but 
 you  arc  alio  plucked  out  of  your  wicked  wayes  too,  and  the 
 Grace  of  God  hath  appeared  in  that  alfo.  Cut  neither  is  that 
 fufficientio  (hew  your  Con  veriion  by  them,  for,  Ahab  hum- 
 lied  li^felf^andivrnt  (oft I),  and  abfiaincd  Jelling  himfelf  unto 
 !:::  a  while,  at  the  rebukes  of  Ettas,  1  King.  21.  29.  and  Hercd 
 reformed  fomevvhat,  and  did  many  things  at  the  preaching  cf 
 JJw.and  heard  him  gladly,  Mark  6.  20.  and  Efau  mourned  for 
 Iv.slofs  and  faleof  fiis  birth-right,  and  fought  the  bleiling  a* 
 gain,  and  that  carefully  with  tears,  Heb.  12.  17.  If  you  as-k 
 Jpat  more  worfhf  1  require  ,  uk:t  lack^th  fet  ?  I  anlwcr  to  you 
 
 as 
 
Convey fionmuft  bt  unto  Truth  and good  works ^  &c.  ~~Z. 
 
 as  our  Saviour  Chrift  did  to  the  young-man,  Mat.  19.20.  (Tor 
 neither  are  you  too  old,  if  you  be  not  too  cold  to  learn)  faying 
 much  as  you  do, (  All  thefe  things  do  1  now  /^e^though  not  from 
 my  youth  up  •,  the  Grace  of  God  hath  now  in  my  elder  years 
 appeared,  plucking  me  from  my  wicked  wayes.) 
 
 One  thing  is  lacking,  and  if  thou  wilt  be  a  perfed  Convert, 
 find  the  way  to  change  your  minde  fas  the  Author  to  the  Hebrews 
 addeth)  and  not  onely  to  alter  your  courfe,  and  turn  to  the 
 Lerd  with  all  your  heart ,  and  fo  order  that  your  foul  andfpirit 
 may  be  wafhed  from  evil  lufts,  and  not  onely  the  body  and 
 cloathes  dipt  from  wicked  works.    . 
 
 But  you  add,  The  day  will  difcover,  and  God  will  judge  between 
 us  andyou,  whether  you  own  the  Truth,  to  which  and  whom 
 therefore  I  leave  you. 
 
 §.  I  proceed  to  a  fit  thing,  which  is  this,  That  whatfoever 
 good  thing  is  wrought  in  you  (' ferioufly  and  unfeignedly,I  con- 
 congratulate  it,  whatfoever  it  be,  and  would  be  inftrumental 
 unto  the  growth  and  increafe  thereof,  in  the  way  of  the  Word 
 of  Truth  :)  let  the  Grace  of  God  that  hath  appeared  to  you> 
 have  the  glory  of  it,  not  unto  them  -,  not  unto  them,  your  (new 
 Land  Teachers)  and  new  Pond  Dippers,  but  unto  the  name  and 
 Grace  of  God,  give  the  glory,  of  whatfoever  Conversion  is 
 wrought  in  you.  If  you  do  not,  then  with  *David  I  will  fay, 
 Net  unto  us  0  Lord, not  unto  us,  but  unto  thy  Name  give  glory, 
 for  thy  Mercy  and  Truths  fake,  Pfal.  1 1 5 . 1 .  They  have  pluckt 
 you  onely  from  the  good  old  Way,  into  a  new,  by,  and  bad  path : 
 from  the  publick  Miniftery  or  Steeple-houfesXoe  it  fo)  to  private 
 myfieries  or  fmokeries  ,  rather  of  their  Chimney-houfes,  from 
 your  frfl  true  Baptifm  at  a  Font\  to  a  fecond  vain  Dippifm  in  a 
 Pond,  They  have  been  rather  inftrumental  to  your  Confufion 
 then  your  Converfion.  Yea,  I  fay  further,  God  doth  not  ufe 
 them,  the  Anabaptifts ,  as  Anabaptifts,  and  their  do&rineas 
 any  ordinary  means  or  instruments  of  his ,  to  the  Converting 
 fouls  to  the  Faith  and  Truth. 
 
 I  promifed  to  give  you  a  Particular  of  them,  and  their  Do- 
 ctrines, and  this  it  is,wherein  they  differ  from  us,  and  have  for- 
 faken  the  Truth  of  our  Church,  and  the  Word  of  God,  and 
 which  doth  denominate  and  conftitute  an  Anabaptift. 
 
 They  reject  all  Infant-bflptifm,  renouncing  their  own  Baptifm 
 
 N  n  n  n  fan 
 
p8  Errors  of  the  Andaptifls. 
 
 they  took^  in  Infancy  ,  And  therefore  Re-baptize  thmfe Ives  and 
 ethers,  and  keep  their  children  from  BAptifm  ,  till  years  ofdifcre- 
 tion  ,  And  ability  of  profeffwn,  andfo  in  a  manner  deny  the  Seal  of 
 the  Covenant  of  Grace  to  Infants  ;  with  whom  alfo  God  hath  entred 
 into  it,  faying,  I  will  be  thy  God,  and  the  God  of  thy  feed. 
 They  hold  all  Jlinted,  and  fet  forms  of  prayer,  unlawful  to  be  ufed 
 in  Chrucb  or  Houfe,  and  even  fo  alfo,  the  Lords  prayer. 
 
 That  there  is  no  dtftintlion  betwixt  Clergy  and  Laity. 
 
 That  the  taking  of  Oaths  before,  or  by  the  Authority  of  a  Ma- 
 gifiratc,  is  unlawful. 
 
 That  the  ojfee  of  a  Magijlrate  is  neither  lawful  nor  neceffary  : 
 with  abundance  more  (for  why  flaould  I  ftir  the  whole  dunghil 
 to  infect  the  Air  )  of  coherent  and  coincident  Errors  and  Lyes, 
 as  the  Prophetical  Scriptures  call  them. 
 
 Are  fuch  Teachers  and  Tenets,  like  to  pluck  you  out  of  your 
 wicked  wayes,  and  to  bring  you  to  the  knowledge  of  the  Truth, 
 whether  private  or  publick,  who  hang  fo  fail  in  the  Bujhes  and 
 Thickets  of  Errors ,  and  if  ick  fo  deep  in  the  mire  of  Vices, 
 dipt  in  both  up  to  the  chin  and  mouth,  yea,  over  head  and  ears, 
 cfpecially,  feeing  fuch  were  never  called  or  fent  about  the  work 
 of  Converting  fouls  to  either. 
 
 For  my  part,  I  am  of  Paul,  and  I  am  of  ferimiah,  and  fo 
 ftiould  you  be  of  both  too,  the  Apoftle  and  the  Prophet.  But 
 firft,  I  am  of  Paul  the  Apoftle,  who  faith,  indeed  Faith  cometh 
 by  hearing,  fan  how  /hall  they  believe  in  whom  they  have  not  heard? 
 But  it  is  nearing  of  a  Preacher  .  for  how /hall  they  hear  without  a 
 Preacher  ?  And  it  is  of  a  Preacher/?»r,  for  how  /hall  they  preach 
 except  they  befent  ? 
 
 The  Apoftle  isclearof  theopinion,  that  inely  fent  Preachers , 
 who  have  Mi  (ft  on  tnd  Commijjion  from  God,  can  bring  hearers 
 to  the  Faith,  and  feems  to  wonder  at  thofe  in  his  vehement  and 
 frequent  Interrogatories,  who  fay  or  think  otherwife. 
 
 This  Text  I  may  call  Faiths  Clymax ,  or  Ladder,  with  its 
 ftcps  and  gradations,  which  none  of  your  Lay-brethren  could 
 ever  yet  climbe  up  to,  or  come  down  by;  if  they  begin  at  the 
 lower  end,  as  they  ought,  being  the  ground  and  foundation  of 
 die  work,  and  fo  offer  to  go  and  climbe  up ,  they  mifst)f  their 
 hrfaftep  and  footing,  becaufe  they  are  not  fent,  and  fo  muft 
 *Jimbe  no  farther  or  higher  >,  for  want  of  Miffion  they  cannot 
 
Of Mtfon.  99 
 
 go  up  the  Ladder  in  the  Right  way  of  preaching  and  begetting 
 faith  in  the  Hearers,  or  your  felf.  Andifthey  begin  at  the  up- 
 per end ,  and  top  of  this  Ladder  (as  indeed  prefumptuoufly  they 
 ufetodo,  and  heap  to  themfelves  at  firft  a  multitude  of  Hea- 
 rers) andfo  come  down  along  to  their  preaching,  yet  they/*?// 
 off  the  Ladder  at  the  lower  ftaffe  or  fief  again,becaufe  ftill  they 
 be  not  fent,  and  fo  can  do  no  mifiive  or  miniitenal  good  upon 
 their  Hearers,  nor  your  felf,  as  to  Faith. 
 
 It  is  Gods  great  mercy  to  them  and  you,  that  they  caft  not 
 themfelves  down  head-long,  or  that  they  are  not  cafi  down  by 
 him  that  tookjhemup  into  the  Pulpit,  and  fet  them  on  that  Pin- 
 rutcfe  of  the  Temple,  to  the  breaking  of  their  necks ,  as  well  as 
 making  (hipwrack  of  Faith,  for  they jtmpt  the  Lord  their 
 God,  and  are  not  in  their  waye s  (which  words  muft  not  be  left 
 out  by  you,as  they  are  left  out  by  the  devils  citing  of  that  Text) 
 and  therefore  God  hath  given  his  Angels  no  charge  over  them, 
 (being  out  of  their  wayesjto  bear  them  in  their  armes  or  hands, 
 that  they  dafh  not  their  foot  againft  the  fiones.  Yea,  they  do 
 dafh  not  onely  their /m,but  their  tongues  alfo  againft  the  ftone, 
 the  Head-ftone  of  the  corner,  which  tnefe  builders  refufe,  in  a- 
 fcending  Pulpits,  or  ftepping  into  chairs,  and  preaching  with- 
 out his  fending  or  Commiflioning  them,  according  to  his  Prero- 
 gative given  unto  him,  of  which  this  is  a  part,  All  power  is  gi- 
 ven me  in  Heaven  and  in  Earth,  as  my  Father  hath  fent  me,  fo 
 fend  I  you,  Mat.  28.18,19.  John  20.2.  So  alfo  I  am  of  Jeremi- 
 ah; who  is  fo  frequent  and  fervent  in  the  point,  that  I  fhall  one- 
 ly name  the  Texts,  and  make  the  proofs  out  of  all  together, 
 pr.  14.14.& 23.32  21.  &27. 14. &  29. 8,9.  wherelobferve, 
 that  ft  x  or  f even  times,  the  Lord  by  the  Prophet  faith,  that  he 
 fent  them  not,  and  thereipon  it's  faid,  thrice  they  prophefied 
 lyes  (cnce)  otherwife  tken  the  word  is,  fonce)  deceits  and  dreams, 
 (once)  their  Errors  and  Hpbtnefsyfalte  virions  and  divinations  , 
 things  of  naught,  and  the  deceits  of  their  own  hearts,  (enough 
 one  would  think  to  keep  off  people.from  hearing  of  them  Jtend 
 yet  in  plain  terms,  therefore  they  are  forbidden(r^nVf)  to  hear- 
 ken to  them  or  their  words.  And  if  for  all  this  they  will  be 
 hearing  of  them,  fas  they  have  now  very  itching  ears, and  give 
 themfelves  much  to  hearing  new  men,  as  news-men)  the  Prophet 
 tells  and  foretels  them  more  plainly,  The 7  JbaU.  do  -49  gooflon  it , 
 
 Nnn  n  2  at 
 
I  oo  The  yirahptifis  profit  not  as  to  Faith  and  Conversion. 
 
 at  the  32.  verfeof  the  23.  Chapter,  lfent  thtm  not,  nor  com. 
 wandcdthem,  Therefore  they  Jhall  not  pre  jit  this  people  at  all, 
 faith  the  Lord. 
 
 Hear  you  chis  Sir,  and  hearken  to  this  all  ye  feparate  people 
 of  England,  thofe  of  Cod  unftn\  uncommanded  Preachers, 
 falfe  Teachers,  of  the  Anabapttitical  feparation,  (for  are  they 
 not  fo  that  teach  you  the  Dobtrines  end  ftktlicrj  1  have  parti- 
 cularized but  even  now, and  now  may  afiimilate  unto  the  lyes, 
 dreams,  deceits,  vain  virions  of  thole  ralle  Prophets)  thofe  falfe 
 Teachers  or  the  Anabaptifti  alleparation :  ]  fay,r.ay,/*;7/7/ta 
 Lay;,  {hah  »  t  profit  you  at  all  \  therefore  they  have  not.  nor  any 
 Grace  oi  God  appearing  in,  by , or  from  them  •,  ( for  God  doth 
 not  give  Ccnvirtin^n.inift mal  Grace  to  them  whom  he  doth- 
 not/rW,  nor  Commiilion  them,)  plucked  yen ,  or  any  of  our 
 people  nor  fhall  pluck  them  or  you  from  your  wicked  wayes  to 
 the  knowledge  of  the  Truth  ^  (for  this  is  and  u  ill  be,  a  great 
 deal  or  proit)  they  have  got  turned  and  converted  you,  or 
 any  of  our  people,  nor  fhail  unto  the  Faith,  and  unto  God, 
 (forthisisand  wilibe.thegreateft  profit  of  all  that  can  be./ 
 "You  fay  they  have  converted  you,  (and  fo  fay  fome others,  I  am 
 fure)  and  done  you  much  gad  to  your  fou1,  which  you  have 
 faid  you  would  lomrfiit  to  them,  and  trtjl  them  with  :  ;a  very 
 foolifh,  alrroit  blafphemous  fpeech  ,  if  you  faid  it  )  And  Cod 
 faith  here,  they  (Vail  not  pr- fit  you  at  all,  and  therefore  do  }ou 
 nogced,  either  in  foul  aid  body  (as  to  Converfon  and  Salvati- 
 on • )  whom  {hall  ]  belie*  e,  God  or  you  ?  whom  do  you  believe, 
 God  or )  our  felf?  Gods  true  prediction,  or  }*our  own  falfe 
 fuggeftion?  Come,  come  Sir,  LttGodbc  tr«-e,  and  every  man  a 
 Iyer,  Rom. 3. 4.  as  it  is  written  alfo  •,  for  fo  your  felf,  and  every 
 other  man  that  faith  he  hath  profited  in  foul  ui. to  Salvation  or 
 Crzvorfien,  by  thefe  vnftnt ,  and  imrdained  Preachers  of  the 
 reparation,  whtn  as  God  faith,  fuchfhali  not  pnfit  the  people 
 at  all,  by  their  Anabaptiftical  Do&rinesand  Preachings.  Mi- 
 ftjke  me  not,  I  am,  not  againft  the  profit,  that  may  come  even 
 from  them  to  you  or  others,  by  mutual  and  fraternal  confe- 
 rences, exhortation?,  admonitions,  fuppl  cation',  fo  long  as 
 their  words  be  feafor.e.d  with  the  fait  of  Tiuth  and  Grace,  and 
 he  good  to  the  ufe  of  edifying,  and)  our  felves  have  \  our  feri- 
 fts  exercifed,  to  difcern  both  good  and  evil,  and  be  able  to  try 
 
 and 
 
People  are  the  more  err  emeus  and  vinous  threugb  their  Do  ft  rims,  ioi 
 
 and  prove  all  things,  and  hold  to  that  which  is  good  ;  for  fo 
 God  hath  allowed  and  approved  cf  it,  and  pr^nt  may  come 
 upon  it,  Cef.  3 .  16    I  The/.  $.  1 1 . 
 
 But  this  from  Gods  Word  1  hold,  That  an  ufttrped  pnblick_ 
 taking  npen  them  the  cure  of  fouls,  without  Commiffion,  fas 
 teaching  Anabaptifts  do  in  a  manner,  }ea,  upon  the  matter, 
 of  the  fraternity  and  foronty  within  their  limits,1  and  alfo  their 
 difpenlingand  dividing  the  myiteries  of  the  Word  and  Seals  of 
 the  Sacraments,  without  a  lawful  fending,  ordination,  and/f- 
 fan  tun  thereto,  andthat  in  a  rightly  constituted  and  planted 
 Church,  where  there  is  a  power  of  order  and  degrees  ,  a.~d  a 
 fe  tied  or  fixed  Miniftcry,  will  be  of  no  profit  and  btnefit  to  yea 
 orthepopk,  astoFaith  and  Conversion, that  wait  and  attend 
 onely  upon  fuch  a  fervice  or  Miniitery,  (if  I  may  fo  call  it.) 
 
 Vor  now  lift  up  \  our  eyes,  and  look  on  the  fields .  arc  they 
 white-unto  the  Harveft,  lince  people  left  praying  that  God 
 Would  fend  Hu-sbtndmen  into  his  ^ork,  and  JLaborers  into  his 
 Vineya'-d,  andfince  peoplehaveleftcomirg  to,  and  attending 
 Upon  their  own  painful  preaching  Mirifters,  and  have  beta- 
 ken themfelves  to  the  hearing  of  ielf-intrucing  peakers  which 
 were  none  ofGods  calling  orfending}a.ve  they  not  rathcrfmutch- 
 ed  and imitten  With  blafting  and  wilder?,  with  pride,  hatcghti- 
 nefi,  malice, variance, rancour,  envy .  fraud* lency  cc-vetohfnefs, 
 lying,  defamation,  hypocrifes,impu  iries,  more  then  ever  they 
 were,  and  compared  about  of  late,  with  fuch  a  dark^ 
 ci.i  d  of  Satans  iritnefjes  and  his  Emijjaries,  every  where  tranf- 
 forming  themfelves  into  Anieis  of  Nero  lfaht% .  no  b-  tter  then 
 darknefs?-*1 
 
 Bef.des  the Schilms  in  the  Churches  of  God,  and  deftra&i- 
 onsof  mers  minds,  the  contempts  of  Gods  Ordinances,  the 
 broaching  of  Errors  and  Kcreiies,che  Rapines,  Sacriledges,  and 
 MafTacres  that  have  been  committed,  the  flighting  of  Laws 
 and  Civil MagiftrateSjtheupriring  of  bloody  Wars,  ana. throw- 
 ing down  of  Order  and  Proprieties,  Infurred.on  and  Rebel- 
 lion. 
 
 And  -now  Sir,  I  return  to  vou  again,  to  whom  1  have  a  fixtli 
 t^ing  to  acquaint  you  with,  and  then  I  fhall  take  my  leave,  and 
 fubfcribe  a  friendly  farewel  to  you. 
 
 §.  Sixthly,  What  fhall  I  fay  more' to  you  of  thefe  men? 
 
 f™ 
 
j  02  All  fpiritual  good  from  the  Covenant  of  Crace^ 
 
 for  that  indeed  a  notable  change  and  alteration  hath  been 
 wrought  in  you,  is  manifeft  to  all  them  that  dwell  here  abouts 
 and  we  cannot  deny  it ;  my  felf,  (as  I  have  faid)  rejoyce  at  it, 
 yea,  and  the  Angels  in  Heaven  rejoyce  over  one  [inner  that  repent' 
 eth  and  converteth  truly  and  finccrely. 
 
 This  therefore  I  will  fay,  even  the  fame  ftill  that  you  do, 
 That  the  Grace  of  God  appeared,  plucking  yon  out  of  your  wicked 
 wayes,  to  the  knowledge  of  the  Truth  ;  But  I  ask  as  St.  Paul  doth, 
 Gal. 2.3 .  This  onely  would  I  hear  and  know  of  yoa,  Recei- 
 ved you  the  Spirit  by  the  works  of  the  Law,  or  by  the  hearing 
 of  the  Faith  i,  fo  received  you  this  Grace,  or  your  Conversion 
 of  being  pluck*  out  of  your  evil  way  es,  to  the  knowledge  of  the 
 Truth,  from  the  Word  preached  by  your  Brethren  of  the  fe- 
 paration,  or  from  the  Word  preached  by  my  felf,  or  other  or- 
 dained Minifters  ?  I  have  proved  before,  that  unfent  Teachers 
 and  Preachers  fhall  not,  and  cannot  profit  you  with  their  Do- 
 ctrines, efpecially  being  not  of  God  and  his  Word,  and  there- 
 fore they  have  not  wrought  any  fuch  thing  in  you  by  their  Do- 
 ctrines, and  that  you  could  not,  cannot  attain,  and  therefore 
 have  not  attained  to  Faith,  but  by  hearing  of  a  fent  and  or- 
 daintd  Preacher,  and  the  Word  of  God  by  him. 
 
 Again,  received  you  this  Grace  of  God,  or  your  Conversion 
 and  piut  king  out  of  your  evil  wayes,  from  the  Spirit  of  God, 
 in  and  by  your  la  ft  Dippifm,  or  your  firfi  Baptifm?  not  in  and 
 by  your  laft  dipping  at  Laver,  for  this  requireth  Ccnverfon  ,and 
 Faith,  and  Profeilion  of  it,  before  you  can  be  partaker  of  it; 
 you  mull:  bring  thefe  with  you,  already  wrought  to  your  dip- 
 ping, your  dipping  doth  not  work  them  at  that  time,  but  prefup- 
 poftth  them  :  fo,  I  cannot  call  your  dipping  a  Laver  of  Regene- 
 tatim,  but  a  Generation  of  I  know  not  what,  at  Laver,  or  a  de- 
 g  r.c  ation.  Befdes,  1  have  fhewed  this  your  dipping,  which  is 
 Dut  a  Re-baptizing  at  the  beft,  to  be  a  humane  device,  yea,  Her 
 recicalpraftife-,  foefteemed,  and  for  fuch  condemned,  of  the 
 Churches  of  God,  throughout  all  Ages-,  and  therefore  it  can 
 be  no  means  or  inflrument  of  God  and  his  G race,  to  plucky  you 
 jrew yojtr  wicked  wayes,  to  the  knowledge  of  the  Truth, 
 ■  W  hither  now  Sir,  will  you  go  ?  as  Hof.  2. 7.  fo  is  your  cafe  •, 
 She  ft:,  a  II fclLw  after  her  Lovers,  but  fue  (hall  not  overtake  them, 
 fojft  ejUXfedjhm,  Utjhall  net  finde  th(m  -  den  ft},:ll fa  fay , 
 / 
 
fealed  in  Infants  Baptifm  to  theElefl.  j  0  , 
 
 1 -will  go  and  return  to  my  firft  Husband,for  then  was  it  better  with 
 me  then  now.  Follow  not  therefore  after  thofe  your  Suitors ,and 
 Solicitors,  rather  your  iaveiglers  and  beguikrs,   that  rather 
 have  ten  pted  your  fpiritual  chaftity,  and  attempted  alfb,  fome- 
 what  upon  your  body,  but  come  and  return  to  your  firft  Hus- 
 band, Chrift  Jefus,  and  your  firfi  Covenant  of  Grace,  fealed  un- 
 to you  in  yourfii  ft  Baptifm,  from  which,  as  from  the  Fountain, 
 hath  iflued  out  all  other  Grace  of  God  appearing  to  you  fi- 
 thence  •,  and  even  that,  pluckjngycu  out  fnm your  wicked  wayes, 
 find  bringing  ycu  to  the  know  ledge  of  the  Truth,  through  his  dif- 
 penfing  his  word,  and  your  hearing  the  fame  of  Gods  Minifters 
 fent  to  that  purpofe  -,  and  through  the  operation  of  his  Spirit, 
 ftirringup  the  Grace  of  God  in  you,  and  the  Grace  of  the 
 fame,  fan&ifying  your  afflictions,  and  laft  ficknefs,and  fears,and 
 other  things  that  have  befallen  you.     J  he  did  net  kr.cw  that  her 
 firfi  Husband  gave  her  Corn,  and  Wine,  andOyl,  and  multiply  ed 
 her  ft her  and  gold,  which  they  prepared  for  Baal,  Hof.  2-8.  or 
 ("as  in  the  margent)  wherewith  they  made  Baal.     And  fo  you 
 do  not,  or  did  not  know,  that  Gods  firft  Covenant  of  Grace 
 in  Chnft  (/  mil  be  thy  Sod,  and  the  God  of  thy  feed,)  fealed  unto 
 youinyourlnfant-baptifm,  your  firft  Infant-baptifm  fealing 
 unto  you  the  Covenant  of  the  Grace  of  God  in  Chrift,  gave 
 you  your  knowledge  of  the  Truth,  your  Converiion  from  your 
 evilwayes,  your  Repentance,  your  Faith,  and  increafed  thefe 
 and  other  Graces  in  you,  which  you  and  they  prepare  for,  and 
 afcribc  to  their  and  your  Anabaptifm,  and  wherewith  they  and 
 you  would  make  Anabaptifm  Reaping  upon  the  Altar  that  they 
 have  made,  and  doufingin  the  Ponds  that  you  go  to,  crying,  o 
 Baal  hear  us,  or,  Great  is  Diana  of  the  Ephefians,  the  dipping  of 
 the  Anabaptifts. 
 
 Why  halt ye,  or  how  long^O  ye  people,  halt  ye  between  two 
 opinions,  or  two  Baptifms  ?  i  Kings  1 8.2 1 .  if  your  firfi  Infant- 
 baptifm,  be  the  Seal  of  Gods  Covenant  of  Grace  to  you,  fol- 
 low it  -,  but  if  the  Anabaptifts  fecond  Dippifm ,  be  the  Seal,  then 
 follow  it.  Therefore  I  fay  farther  to  them,  the  people  and  you  •, 
 not  /,  even  lonely,  but  we,  even  we  alfo,  thou  finds  of  us ,  re- 
 main the  Minifters  of  the  Lord,  and  your  Prophets-are  a  great 
 many  more  •,  (forevery  one  that  will  with  you,  may  confecrate 
 femfdf^arribeaProphet)we,.as  we  do,  will  (till  bring  our 
 
 children: 
 
104  All  '[primal  get  d  front  the  Covenant  of  Grace, 
 
 children  and  Infants  of  believing  Parents,  unto  Baptifm  in  our 
 Churches,  pouring  on,  or  fprinkling  water,  In  the  name  of  the 
 Father ,  the  Son,  and  the  holy  Ghofl,  with  invocation  or  calling  on 
 the  Name  of  the  Lord  •,  and  do  you,  as  you  ufe,  go  out  with 
 your  grown,  but  born  Chnftians,  men  and  women,  whom  you 
 have  with-held  from  their  Baptifm  in  their  Infancy,  or  with  o- 
 ther  grown  perfons  formerly  baptized,  whom  you  have  fedu- 
 ced  into  your  by-wayes,  and  carry  them  to  your  dippings,  and 
 diving  them  over  head  and  ears,  body  &  cloathes,  in  your  Ponds 
 of  the  held  ;  the  Baptifm  or  waftiing,  that  anjwereth  by  fire,  I 
 mean  the  Spirit,  i  Kings  18.24.  and  fp  ritual  Graces,  bringing 
 after  to  Repentance  from  evil  wayes,  and  unco  the  knowledge 
 of  the  Truth  ,  let  that  be  the  right  waftiingand  Baptifm  in- 
 deed :  All  the  people  (I  know)  will,  and  your  felves  alfo  muft 
 needs  anfwer,  The  word  is  good,  and  it  ts  well  fpoken. 
 
 Now  then  I  propofe,  and  its  my  imjor  proportion  meft 
 true,  That  waftiing  with  water,  or  Baptifm,  which  aniwerech 
 by  fire,  (cavil  not  at  the  phrafe,God,  in  or  by  Baptifm  I  mean)' 
 and  hath  the  Graces  of  Gods  Spirit,  Faith,  Repentance,  Con- 
 verfion^  anfwerableand  following  thereupon,  is  that,  and  that 
 onely,  which  is  mentioned  in  the  Scriptures,  as  of  Gods  Infti- 
 tution,  fo  conjunction,  Mat.  3.11.  Mark^  1.8.  Ails  2.  38. 
 fohns-6.  and  in  a  great  many  other  places,  which  formerly  I 
 have  brought,  lr>ewing  the  correfpondence  or  accompanying 
 the  one  of,  or  to,  and  after  the  other,  the  Baptifm  and  the  Spi- 
 rit. 
 
 But  I  aflfume,  and  it  is  my  minor  propofition,  yet  no  lefs  true, 
 That  neither  of  your  two  dippings,  (I  call  them  two,  in  refped 
 of  the  Subjects,  which  are  of  two  forts,  fome  formerly  bapti- 
 zed, and  fome  not)  are  to  be  found  in  any  part  of  Scripture 
 throughout  the  whole  Bible,  either  inftituted  of  God,  or  con- 
 joyned  with  fire,  or  the  Spirit,  as  my  whole  Book,  and  this  an- 
 nexed Treatife,  or  Cenfure,  hath  cleared  demonftrated. 
 
 And  therefore  I  may  conclude  Negatively,  againft  your  dip- 
 ing  by  Anabaptifts,  that  it  anfwereth  not  by  fire,  and  fo  you 
 have  received  from  them  and  it,  nothing  but  water  -,  no  fire,  no 
 Spirit,  no  Grace,  no  Regeneration,  no  Conversion,  no  plucking. 
 cut  of  jour  evil  wayes  into  the  knowledge  of  the  Truth.  What 
 you  have  of  thefe  Goods  or  Graces  in  prefent,  ycu  have  and 
 
 re- 
 
feaUd  in  Infants  Baptifm  to  theElett*  ,  0  ? 
 
 received  as  fparks,  at  your  firft  Baptifm  in  your  Infancy ,  which 
 being  according  to  the  Scriptures,  and  to  Gods  Ordinance  and 
 Inftitution,  anfwereth  by  Fire  in  all  Gods  elect  children,as  who 
 are  inwardly  alfo  baptized  of  the  Spirit,  which  is  the  fire  I  mean 
 andfpeakof;  which  anfwering  alfo  by  fire  in  them  afterwards, 
 (heweth  their  Baptifm  in  Infancy,  to  have  been  according  to  the 
 Scripture, Gods  Ordinance  and  Inftitution. 
 To  come  up  yet  clofer  to  you. 
 
 If  you,  Sir,  be  one  of  thofe  that  belong  unto  the  Election 
 and  Covenant  of  Grace ,  as  I  in  charity  judged  of  you,  as  I 
 ought  to  do,  when  I  baptized  you,  and  gave  you  Baptifm,  as 
 the  feal  of  the  Covenant ,  then  were  you  baptized  with  firey  i.  e. 
 the  Spirit,  as  welt as  water ;  the  inward  Grace  being  united  to 
 the  outward  Sign  unto  fuch,  and  the  Spirit  a.s  truly,  and  rea-liy, 
 and  actually  applying  the  merits  and  blood  of  Chrift,  in  the  ju- 
 itifying  and  fanctifying  vertue,  unto  your  foul,  as  I  did  the  wa- 
 ter to  your  body,  or  bodily  part  of  your  face  or  forehead  ^  and 
 theinvifible  Grace  of  the  Sacrament  was  conveyed  to  you  by 
 fuch  vifible  means  •  fo  that  if  you  had  dyed  in  your  Infancy,  this 
 your  Baptifm  had  been  to  you  (fuppofing  you  ftili  an  Elect  In- 
 fant) as  a  feal  of  the  Righteoufnefs  of  Chrift,  extraordinarily 
 applied  by  the  holy  Ghoft,to  your  Juftifkation  and  Salvation. 
 
 God  hath  now  fuffered  you  to  live  to  years  of  difcretion  ,  I 
 muft  therefore  put  you  in  remembrance  that  you  Jiir  up  the  gift  or 
 Grace  of  God,  which  is  in  you  ,  as  Paul  fpeaketh  to  Timothy, 
 2  Tim.  1.6.  (I  cannot  lay  by  the  putting  on  of  my  hands,  but 
 I  may)  by  the  pouring  on  of  that  water  with  my  hands.  The 
 word  in  the  original  is  *V*Jam/pei p ,  to  ftir  up  that  fire  of  the 
 Spirit  I  fpake  of,  and  to  quicken  up  the  grace  of  Baptifm  that 
 hath  lien  under  the  afhes  throughout  your  youthful  and  finful 
 dayes  of  ignorance,  that  fo  now  it  may  kindle  and  burn  brighter 
 in  you.  You  are  now  to  beftir  your  Jfelf  in  reading  the  Word, 
 and  hearing  it  preached  by  fuch  Minifters  as  God  fendeth  into 
 the  Church  -,  and  amongft  them,  him  efpecially  who  baptized 
 you  at  fir0-,  that  fo  you  may  come  to  Faith  by  fuch  means,  and 
 by  Faith  now,actually  lay  hold  on  the  promifes  of  the  Covenant 
 of  Grace,  touching,  Juftification,  Rerruffion ,  and  Adoption, 
 and  enjoy  them  to  your  ttfe  and  comfort  s  which  were  but  made 
 andfeaiedm  your  Baptifm,  as  to  every  Elett  Childe  of  God.  and 
 
 O  eftated 
 
io6  ft*  fab  Infanubaftifm  hath  thtright  and  title, 
 
 ^ftated  upon  you  on  Gods  part  as  to  your  Right  and  Tit le  •,  I 
 do  not  fay,  that  your  Baptifm  properly  did  giveyou,or  prima- 
 rily, the  Right  and  lntereft  you  have  unto  God  and  Chrift  , 
 (Gods  free  Covenant  and  promife  did  it)  but  it  fealed  up  one- 
 ly,  and  mainly  confirmeth  that  Right  and  lntereft  which  you  had 
 already,  even  then  in  Gods  Govenant  and  Promife :  Cods 
 Word  is  as  good  ash. s Bond,  and  his  Promife  as  effe&ual  a* 
 his  Seal :  your  Baptifm  (as  the  other  Sacrament^  was  not  for 
 theftrengthningor  erTectualizing  of  Gods  Covenant,  but  to 
 the  confirming  and  fupporting  your  faith  in  apprehending  it. 
 
 I  would  make  this  very  plain  to  you^  hoping  it  maybe  for 
 fomegood  to  you.  Suppofe  an  Eftate  made  over  unto  you  in 
 your  Infancy ,by  a  Will  and  Teftament  under  Seal,you  have  not 
 indeed  during  your  minority ^any  fenfible  ufe  and  benefit  thereof, 
 becaufe  of  your  incapability  ,  but  yet  the  Right  and  Title  is 
 not  vain,  but  true  and  real,  and  ftands  firmely  fecured  unto 
 you  to  be  claimed,  and  enjoyed  to  your  ufe,  good  and  benefit, 
 what  time  foever  you  come  to  be  capable  of  it^fo  that  you  (hall 
 not  need  to  look  after  a  new  Will,  or  fealed  Conveyance  there- 
 of, the  firft  being  in  force  and  efte&ual:  Evenfo,  God  by 
 Will  and  Covenant  hath  made  over,  as  it  were,Chrift  with  all  his 
 Merits,  Righteoufnefs,  and  all  Graces  accompanying  Salvati- 
 on to  you,  as  ftill  fuppofed  an  El'etl  child ,  born  of  believing  Pa- 
 rents, in  thofe  words,  ( I  will  be  thy  God,  and  the  God  of  thy  feed) 
 and  fealed  the  fame  in  Baptifm  unto  you,  and  you  have  made 
 little  or  nothing  of  it  for  a  long  while,  as  to  your  comfort  and 
 benefit  thereby,  by  reafon  of  your  uncapablenefs  of  them,  by 
 your  ignorance  and  want  of  knowledge,  faith,  &c.  yet  your 
 Might  and  Title  to  Chrift  and  all  his  Merits,  was  and  is,  good  and 
 real,  2nd  flood,  and  ftands  firmely  fecured  unto  you,  and  fealed 
 in  your  Baptifm,  and  whenfoever  you  come  to  undcrftand  what 
 grant  God  hath  fealed  to  you  in  Baptifm,  and  do  actually  lay 
 hold  upon  by  Faith,  and  refolve  to  come  out  ofyeur  fins,  as  it 
 feems  lately  ;  and  you  fay,  (The  Grace  of  God  appeared^  hing- 
 ing you  to  the  .knowledge  of  the  Truth  ,  and  plucking  you  from 
 your  evil  vrayes)  then  you  may  lay  claim  to  them  all,  and 
 fhall  have  the  comfortable  benefit,  andfinde,  and  feel  the  effe- 
 ctual fruit  of  your  Baptifm,  fo  that  you  needed  not  have  look- 
 ed out  after  another  ntw  Will  or  Covenant,  or  another  new  Seal 
 
 of 
 
though  mtfenft  and  bene  ft  of  the  CcvenMt,  &c.  1 07 
 
 of  the  fame  Covenant  (the  old  being  ftill  in  force  and  in  effed) 
 to  the  flighting  of  God  in  hisown  Ordinance,  and  to  the  intro- 
 ducing of  a  new  Bufinefs ;  and  fo  in  a  maner,  fating  your  pofts  to 
 Gods pofi ,  Exek. 43 . 8 .  and fetting  altar againfi  altar,  yea,  Baal 
 
 before  Goo1. 
 
 Is  it  mt,becaufe  there  is  not  a  God  in  Ifrael,  that  thou  fendefi  to 
 enquire  of  Baal&bub  the  God  of  Ekron  ?  2  Kings  1.6.  So  was  it 
 not  becaufe  there  was  no  Baptifm  in  our  Church,  or  your  bapti- 
 zing of  our  Church  was  not  (as  you  thought)  in  force  and  effi- 
 cacy, that  you  ran  out  to  the  Anabaptifi  to  be  dipt  and  laverd 
 in  a  Pond,  or  to  be  ponded  and  plunged  at  Laver  ? 
 
 This  indeed  was  occalioned  through  great  ignorance  and 
 profanenefsinpart,  that  you  hadfo  mean  andbafe  opinion  of 
 the  outward  Sign  and  Seal  of  your  Infant-baptifm,  and  the  ver- 
 cue  and  efficacy  thereof,  as  if  it  were  a  mecr  myfterial  Ceremony 
 and  facramental  Complement  for  the  prefent  time  ,  to  give  the 
 Childe  a  Name,  and  there  an  end,  and  no  farther  matter  or  be- 
 nefit for  the  future. 
 
 Know  then,  and  I  pray  mark  it  ierioufly,that  you  may  know 
 it  and  I  may  not  beat  onely  the  air  and  your  ear,  but  alfo  the 
 heart  and  the  fire  in  you,  (if  you  be  of  Gods  Elecl)  that  your 
 Jnfant-baptifm  was  of  \ertue,andcttt&ual  to  the  taking  away 
 of  the  guilt  of  fin.  and  to  the  furtherance  ofyourfalvation,  not 
 onely  in  that  hour  it  was  taken  and  received  by  you  from  me  in 
 your  Infancy  ,  but  it  is,  and  may  be,  and  will  be  (if  you  be  not 
 the  hinderance  thereunto,  and  to  your  felf  )  of  force,  and  pow- 
 erful to  the  fame  good  ends  for  the  time  future ,  and  to  come ; 
 yea,  throughout  your  whole  life  time ,  as  alfo  in  all  other  fuch, 
 as  are  eled  children  of  God  ,  truly  and  inwardly  baptized  or 
 
 regenerate.  .      i 
 
 The  which  truth  ,  as  being  of  great  moment  inandagainlt 
 this  new  bufinefs  of  yours ,  I  will  prove  both  by  Scripture  and 
 Reafon,  and  both  briefly  ■,  (fori  confefs  I  am  too  tedious  and 
 long,  but  it  is  that  J  might  do  you  the  more  good,  and  Baptifm 
 the  more  right)  St.  Mark^\6.  16.  faith,  He  that  believethand 
 is  baptised,  (ball  befaved :  is  baptized,  in  prefent  for  the  ad  and 
 fome  prefent  benefit  •  but  itextendeth  its  vertue  farther  to  time 
 ■  future,  for  hefhallbefaved. 
 3  Col.Z:  12.  They  are  buried  with  Chrift  in  baptifm,  and'are 
 \q  Nnnn  2  rift* 
 
i o 3  Baftifm effcftuAl event*  e verlaftwg, 
 
 rifen  with  him.They  are  fo,now  a  long  time  after,finding  the  ver- 
 tue  and  effects  thereof  who  were  ion  ^before  baptized  as  to  the 
 a&,  and  fome  initial  fruits  thereof,  i  Pet.  3.  21.  Even  Baftifm 
 doth  now  alfo  Juve  m  •  now  in  our  latter  dayes  it  faveth  us, 
 though  in  former  times  received  by  us. 
 
 So  in  reafon  it  muft  be  fo,  for  r>ap:ifm  is,  and  was  to  you,  the 
 Sacrament  of  \  our  mftion  and  ingrafting  intoChrift,  fealing 
 up  your  fetting  into  Chrift  the  which  you  needed  but  once,  and 
 never  after  ro  be  done  ag-tin  ^  for  the  force  thereof  goethon 
 and  continueth  for  all  times,  as  %  grafted  Crab-ftock  holdeth  on 
 and  continueth,  bearing  ahofrur  ,if  it  be  not  brokenoff.  Once 
 tngrafcing,  though oiten  nounfhing,  once  regenerating,  and 
 alwa  esincrcaiing  lscheGraceofChrift.andthelifeofaChri- 
 ftian  :  and  if  it  were  not  fo,  that  the  force  of  our  once  being 
 baptized  did  continue  and  reach  tothewafhing  off  all  the  fins 
 of  our  whole  time  \  Wfey  then,  you  would  have  upon  every  fin, 
 which  is  a  feparation  of  you  from  God ,  a  new  ingrafting ,  and 
 fo  a  new  feal  of  it,  Baptifsn,or  fomewhat  elfe. 
 
 Secondly,  becaufe  as  long  as  the  Covenant  it  felf  is  of  force 
 andverfe&ual,  fo  long  is  Baptifm  of  force  and  effectual  ^  that  be- 
 ing the  foundation  and  fubftance  of  this,  (as  every  promife  or 
 covenant  is  of  the  feal)  in  which  God  promifeth  and  cavermnt- 
 eth  to,  and  with  the  party,  baptized  inwardly,  to  be  their <3od, 
 and  the  God  of  their  feed.  But  this  covenant  of  the  Grace  of 
 God  to  you,  and  all  hisEled  children,is  eternal,and  fo  effedual 
 at  all  times  •,  fo  Efay  $4*.  10.  The  mountains  {hall remove,  and  the 
 hills  {hall  fall  down,  but  my  mercy  (kail  not  depart  away  from  thee, 
 neither /ball  the  covenant  of  my  peace  fall  away,  faith  the  Lord,wko 
 hath  compajpen  on  thee.  And  fo  Jeremy  32.40.  I  will  make 
 (faith  the  Lord)  an  everlafting  covenant  with  them  ,  that  I  wilt 
 never  tarn  away  from  them  to  do  them  gotd,  but  I  will  put  my  fear 
 in  their  hearts  that  they  /ball  not  depart  from  me.  So  hence  may 
 fairly  be  inferred  and  concluded  ,  That  the  Covenant  of  Gods 
 grace  with  you  being  eternal,  the  Seal  of  this  Covenant,  which 
 isBaptifm,  is  alfo eternal  for  the  efficacy  thereof  ^  not  limited 
 to  any  time,  much  lefs  the  time  it  is  in  taking:  and  therefore 
 being  imprinted  upon  you  in  your  Infancy ,  according  to  Gods 
 Covenant  with  you  in  your  Infancy,  (the  god  of  thy  feed)  At  is  of 
 force  and  venue  to  you,  throughout  all  your  lifetime ,  yea,  to 
 all  eternity.  Now 
 
therefore  never  to  be  renounced,  l09 
 
 Now  then,  Sir,  did  you  not  very  evil  to  obfcure  the  Grace  of 
 God  appearing  to  |  ou  ,  and  to  plunge  your  felf  into  fuchan 
 evil  way,  and  fhew  fuch  ignorance  of  the  word,  as  to  renounce 
 and  lay  afide  an  effectual  and  powerful  ChriftianBapiitm,  ready 
 and  prefent  at  all  times,  in  the  fruits  and  effects  thereof,to  com- 
 fort and fupport  you  upon  your  faith  and  repentance,  and  all 
 this  for  impotent, element,  and  beggar  Ij  rudiment,  as  theApo- 
 ftle  fpeaketh,  Col.  2.22.  (foi  I  may  add  your  Affirmative  of 
 Dip  again,  to  their  Negatives,  To/tch  not,  tafie  not,  which  all  are 
 to  ftrijh  with  ufng)  ordinances  after  the  commandments  of 
 men    having  indeed  a  Jhew  of  reifdom  in  YVill-worfkip  aud  Humi- 
 lity, and  negleciing  of  the  bo&y,  not  in  any  honour  to  the  fatisfying 
 vi the  flejb,  on  fantlifying  either  flefh  or  fpirit ,  or  which  is  nei- 
 ther feal  of  anyCovenant  by  Gods  inftitution,neither  leaves  any 
 benefit  behinde  it  in  the  prefent  ad  ,  nor  carrieth  any  good  be- 
 fore irto  the  future  life  j  as  you  will  fee  when  the  fcales  fall  off 
 from  your  eyes  which  now  hang  upon  them. 
 
 In  this  you  did  but  run  along  with  the  Papifts,  if  you  did  not 
 out-run  them  :  they  teach  that  Baptifm  of  Infants  taketh  away 
 all  fin  that  goeth  before  it,(as  Original  fin)  but  for  fins  commit- 
 cd  after  (as  actual  ones)  they  mull  be  taken  away  by  their  devi- 
 led Sacrament  of  Penance  ,  or  Repentance  And  your  matters 
 have  taught  and  told  you,  that  they  muft  be  taken  away  ,  and 
 that  after  Repentance  hath  taken  them  away,  by  their  forged 
 Sacrament  of  Re-dipping  5  and  fo  both  of  you  do,  though  in 
 feveral  wayes,  deftroy  the  true  nature  and  ufe  of  Baptifm,  which 
 is  the  Laver  for  all  fins,  pafi,  prefent,  and  to  come ,  to  be  wafhed 
 in  and  away,  as  to  the  guilt  and  filth  of  them. 
 
 True,  that  Repentance  is  alfo  another  good  way  to  take  off 
 Gns  committed,  and  to  procure  the  remifiion  of  them  ,  accord- 
 ing to  Gods  Promife  and  Covenant  s  but  it  muft  not  thruft  out 
 Baptifm,  to  bring  in  it  felf  to  be  a  Sacrament  of  Fennance,  as 
 the  Papifts  would  have  it  \  nor  lay  afide  your  Infant-baptifm,  to 
 carry  you  out  to  a  Man-dippifm,  as  the  Anabaptifts  have  ferved. 
 you:  For  that  your  Infant-baptifm  being  the  Seal  of  the  eter- 
 nal Covenant,  is  ever  effectual  and  of  force  •,  and  upon  the  re- 
 pentance of  your  adual  fins,atany  time  wuatfoever,will,&  doth 
 comfortably  affure  and  feal  unto  both,  the  pardon  and  remifliT 
 on  of  them  •  fo  that;there  will  need  no  ffew  Sacrament  to  be  fee 
 
x !  p  Baptifm  tfftftual  even  to  everla(lfrgy 
 
 up  by  them,  of  penance,  nor  any  fecond  dipping  to  be  pra&i- 
 ied  by  you,  as  a  Sacrament  of  profeflion,  as  I  may  call  it. 
 
 Nay  more,  Repentance,  Faith,  &c.  Conversion,  San&ifica- 
 tion,areall  but  as  the  fruits  and  effe&s  of  the  Covenant  of 
 Grace,  offered  and  fealed  to,  on  Gods  part,  by  his  Spirit  of 
 Grace  •,  and  alfo,  but  the  parts  and  conditions  of  the  fame  Co- 
 venant of  Grace  entered  into,  and  fealed  to  on  your  part  to 
 do  and  perform  by  the  operation  of  the  fame  Spirit,  in  theufe 
 of  the  means  of  Grace :  fo  that  therefore  thofe,  and  all  otheu 
 fuch  like,  do  continue  and  demonftrate  both  to  Papifts  and  Ana^ 
 baptifts,  the  efficacy  of  thefirft  Infant- baptifm,  which  runneth 
 along,  and  even  liveth  in  them. 
 
 And,  Sir,  as  to  your  felf,  take  it  from  me,  and  be  no  longer 
 miftaken  from  thofe  who  make  but  merchandice  of  your  foul, 
 as  they  do  of  the  Word.  Whatfoever  things  are  truefm  you \ 
 to  ufe  the  words  of  St.  Paul^hil^.S.  Whatfoever  things  are  ho-] 
 neft)  in  you,  whatfoever  things  atcjufi,  in  you,  whatfoever  things 
 are  pare,  in  you,  whatfoever  things  are  lovely  Sa  you,  whatfoever 
 twines  are  <f  good  report,  in  you,  if  there  be  any  vertue,  in  you, 
 a  %£  if  there  be  any  Grace  of  God  appearing  in  you,  plucking  yon  out 
 from yexr  wicked  way  es,  unto  the  knowledge  of  the  Truth,  they 
 fprang  all,  and  are  derived  to  you  from  that  firft  Covenant  of 
 Grace,  with  your  believing  Parents  and  your  felf  (I  will  be  thy 
 God,  and  the  God  of thy  feed jand  from  the  initial  Seal  of  that  Co- 
 venant ,  your  Baptifm,  which  was  imprinted  upon  you  in  your 
 Infancy,  and  which  ftill  remaineth  in  the  force  and  efficacy  there- 
 of, if  you  will  mind  it,  and  embrace  it,  and  praclife  it  •  and  none 
 of  all  thefe  Goods  or  Graces  have  been  wrought  in  you,  or 
 communicated  to  you  by  the  Spirit  of  God,  in  or  by  your  late 
 dipping,  as  being  none  of  the  Signes  or  Seals  of  Grace  ap-. 
 pointed  of  God  :  Do  men  gat  her  Grapes  of  thorns,  or  Figs  cf 
 t  hi  flits  ?  Mac.7.i6.youarenot,norwillbe,any  whit  the  better 
 thereby  ,as  to  the  falvation  of  your  foul-and  ]  perceive  you  hare 
 been  fomewhat  worfe  thereby',  as  to  the  health  of  your  Body. 
 
 The  which  J  fomewhat  wonder  at,  feeing  your  two  Sitters, 
 who  were  dipped  at  your  Houfe,  faid(as  I  am  rightly  informed) 
 in  your  chamber,  as  they  were  fkifting  off  their, wet  clothes,and 
 putting  on  dry,The  one  of  them ,  /  have  been  thefe  many  years  in 
 a'Confttinp^msqA-riowby  this  I  finde  my  felf  'i  ventured  now-^yea^ 
 'j  ■    ■■'■  '■  and 
 
therefore  never  to  be  renounced.  \  \  \ 
 
 and  1 indeed  Sifter,  (replyed  theother)  do  find  and  feel  much  am- 
 fon  in  tbis.Why  Sir,how  came  this  about, that  you  wenrfarther, 
 and  fared  worfe  ?  had  it  not  been  better  for  you  to  have  been 
 dipped  in  your  own  Pond  at  home,  then  to  ride  out,  and  be  dip- 
 ped in  a  ftrange  Pond  abroad  ?  Are  not  Adgors  and  Kettring's 
 Ponds  of  Much-leighes,  better  then  all  the  watets  of  either  of 
 the  Lavers}    2Kings5.i2.   might  you  not  have   wafhed 
 in  thofe,  and  have  been  clean  ?  fure  your  own  Pond  and  wa^ 
 ter  would  as  well  have  cured  you  of  a  Cwfnmptkn,  and  com- 
 forted  your  heart,  as  it  it  did  your  two  Sifters:  But  the  reafon 
 was,The  vertue  and  operation  ofKettrings  waters  was  not  then 
 known,  when  you  were  to  be  dipt,  as  now  they  are  ,  and  are 
 famous,  even  as  the  Laver  waters,  whither  you  went  and  were 
 dipt,  onely  now  there  is  this  difference-,  The  Laver,  Pond,  ani 
 Waters  are  for  the  dipping  of  the  Brothers,  and  they  do  fome- 
 times  well  and  fometimes  ill  upon  it  %  witnefs  your  felf  •,  but 
 Kettring  Pond  and  waters  are  for  the  dipping  of  the  Sifters  awSl 
 thev  do  alwayes  well  upon  it,  and  are  cured  of*  Confumptions^ 
 and  cheered  up  with  comfort  after,  which  may  redound  to  your 
 credit  and  glory,  and  the  reputation  of  your  waters.    Nay, 
 this  hath  fallen  out  very  happily  to  your  profit  and  advantage 
 alfo,  and  may  be  very  helpful  to  the  paying  of  your  Rent, more 
 then  either  the  returns  of  your  Crop,  or  the  Retail  of  your 
 Shop :  if  you  would  know  how,  I  (hall  tell  you :    Fir^>,  make 
 it  to  be  more  publickly  known  abroad  in  this  County  •,  and  Se- 
 condly, give  notice  hereof  to  Afercurins  Voliticm ,  to  Print 
 it  in  his  weekly  Intelligences,  to  be  communicated  to  all  other 
 Counties, and  the  whole  Common-wealth,  that  at  Kettring's 
 Houfe  in  Afuch-leigbes,  ofEtfex,  there  is  a  Pond,  wherein,upon 
 once  dipping, two  Sifters  have  been  inftantly  ,  the  one  cured  of 
 a  Confumption,  the  other  much  filled  with  Comfort  ^  And  you 
 will  have,  out  of  hand,  all  thcftorrowfttlfouls,  and  Confumpti- 
 ohs  bodies  in  the  Nation,  at  leaftwife  this  County,  come  flocking 
 to  your  Houfe  •  as  theblinde  and  the  halt  did  to  the  Pool  of  Be- 
 rfo>/^Joh.5.2,3,4.and  then,I  hope  you  know  how  to  deal  with 
 chem,and  to  make  your  gain  of  yourPond^namely  none  to  ftep 
 in, until  the  Aneel  go  down  firft  and  move  the  water,&  fo  make 
 way  for  him  or  her  ^  (for  I  believe  the  water  is  as  good  for  a  him . 
 as  a  her,  die  man  as  the  woman)And  to  encourage  you  the  more 
 
 hereunto- 
 
Ill 
 
 Baptifm  effectual  even  t$  tvtriafing^ 
 
 hereunto,  I  fhall  not  take  any  occasion  or  advantage  to  raife 
 your  Rent  hereupon,  one  penny  in  the  year,  fo  that  [you  will 
 keep  the  JW/;;;  good  Repair,   and  in  its  venue  and  efficacy ',  by 
 f  couring  and  fencing  about,  fo  as  it  may  continue  therein,  unto 
 my  Heirs  and  Executors  •,  onely  I  pitty  the  lofs  and  damage 
 (if  not  undoing)  that  will  hereby  come  to  Tunbridge  waters 
 in  Kent,  and  Barnet  water  in  Hart ford- fhire,  and  the  Bath  wa- 
 ters of  Sommerfet -pjire ,and  the  waters  of  the  Spaw  beyond  Sea 
 may  be  fomewhat  endamaged  hereby,  and  Ebefham  waters  in 
 Surrey :   I,  but  here's  comfort^  You  and  this  Town  may  be  be- 
 nefited hereby. 
 
 But  I  will  onely  tell  you  at  this  time,  how  much  worfe  you 
 are,  and  will  be  in  your  foul  falvation,  and  the  peace  of  your 
 confcience,  by  this  your  new  bufinefs  of  being  Re-dipped,  un- 
 leis  you  repent  of  it  timely  and  truly,  and  turn  again  to  God 
 and  his  Covenant,  and  trie  Seal  thereof,  your  Infant-baptiim 
 and  renew  them  to  your  benefit  and  comfort,  by  faith  laying 
 claim  and  hold  of  them,  and  never  let  your  firft  Right  and  T  - 
 tie  to  them,  and  the  grace  of  them  go ,  and  fo  they  will  never 
 let  their  hold  and  tenure  go  of  you  and  your  foul. 
 
 I  know  not  whether  I  faid  it  before,  or  no,  for  my  papers  are 
 now  out  of  my  fight,  and  fo  out  of  my  mind^butif  I  did,I  will 
 fay  it  again,  after  the  example,  oftheApoftle  Gal  I<5,7,8,o.  / 
 marvelled  ycu  wenfofoon  moved  away  fnm  him,  (my  felf)  who 
 called  you  unto  the  Seal  of  Grace,  Baptifm,  and  to  the  hearing  of 
 the  G  off  el,  unto  another.  Baptifm  and  Go/pel,  "which  is  mt  another, 
 (there  being  but  one  Gofpel  and  Baptifm )  But  there  be  fome 
 that  trouble  you,  and  would  pervert  the  Gofpel-Covenant ,  and 
 Gofpel-Baptifm  of  Chrift,  But  though  we  (I  think  we  (hall  not) 
 or  they,  ('they  do  it  indeed)  or  an-  Angel  from  Heaven  (neither 
 will  any  Angel  J  preach  any  other  Gofptl  unto  you  (or  any  other 
 Gofpel-Baptifm,  preach  it,  or  pradife  it)  then  that  which  we  have 
 preached  (and  pra&ifed)  unto  you,  let  him  be  accurfed ;  And 
 now  here,  as  the  Apoftle  addeth,  As  I  faid  before,  fo  fay  I  now 
 again  y  If  any  man  (from  Earth  transforming  him  felf  into  an 
 Angel  of  light  J  preach  any  other  Gofpel  unto  you  (preach  or  pra- 
 ctice any  other  Gofpel,  Covenant,  or  Baptifm )  then  that  ye 
 have  received  fet  him  be  accurfed.  Let  him  be  onely  of  me  accu- 
 fed-,  he  maybe  both  of  you  and  yours,  both  accufed  an&  ac- 
 curfed. Sir, 
 
Exhortation  to  a  high  efeem  »f  Infant-  faptifmj  113 
 
 Sir,  I  have  been  the  bolder  with  you,and  the  larger  in  my  difcourfe, 
 for  that  I  fear  you  have  not  been  furticiently  taught  (  and  yet  even  in 
 this  point  of  Bapt  fm,l  havealfo  formerly  catechized  you ,  with  the 
 other  young  men  of  my  Parifh,  when  for  three  years  togecher  I  made 
 it  my  Afternoons  buhnefs  on  the  Lords  day)  by  your  Parents,  or  thofe 
 who  did  as  Sponfors  or  Sureties,  undertake  for  \ou,  the  meaning  and 
 Doctrine  or  your  Infant-baptifm  ;  when  )  ou  came  to )  ears  of  under- 
 Handing,  uniolding  unto  you  Gods  precious  Promiies  therein,  made 
 to  you,  and  your  iTrift  Engagements  ftipultated  to  God  by  them: 
 and  if  fo  it  be,  then  alfo  you  ought  f  ■  much  the  more,  no,v  you  know 
 their  default,  and  underitand  your  felf,  to  be  more  earned: ,  ferious, 
 and  laborious  in  learning  it  out,  and  teaching  your  felr  the  fame.  For 
 th  tt  which  teacheft  another,  (as  my  lelf  you  afTayed  to  do  in  your  Let- 
 ter; teaches  thu  not  thy  felf  ?  Rrm.  2  21. 
 
 But  ifalfo  you  are  not  ether  able  or  willing  of  your  felf  to  do  ei- 
 ther^ then  be  content,  another,  and  amonglt  others,  my  felf,  who  be- 
 ing your  Minifter  and  Paftor,  not  <ithftandtng  your  feparation,  have 
 as  much  r  ght  and  authority  to  do  boch  for )  our  good,  as  any  other  j 
 yea,  and  have  (hewed  the  more  love  and  integrity  towards  you  in  lo 
 doing,  by  this  piece,  and  my  whole  Book,  then  any  other.  1  add  but 
 a  few  words,  and  I  alfo  (hall  have  done  teaching  you,  and  I  hope  at 
 leaftwife  learn'  ng  of  you,  if  not  lean  ing  you. 
 
 1  will  not  fay  to  you  ,  He  that  vs  ignorant,  let  him  beivmrant  jiil! • 
 
 but  if  you  have  been  ignorant,  learn  now  to  know  •  an  i  if  you  have 
 
 been  flight ingot  your  Intant-baptifm,  have  hereafter  a  high  efteem  of 
 
 it  •,  not  as  of  h;:mane  Cttftom  and  Formality  of  the  Chunh,  but  an 
 
 honorable  Ordinance  ^2l[\A  appointment  of  God  ,  who  never  impo fed   p- 
 
 on  his  people  any  Service  or  Order  in  vain  ,  wherein  the  covenanted 
 
 Blood  ofChrilt  was,  and  is  ftill  myfierially  and  minifierially  fealedup 
 
 unto  you,  for  the  purging  away  of  that  po  Union  you  brought  with 
 
 you  into  the  world  •,  by  which  Grace  oi  Gods  Covenant,  and  the  Seal 
 
 thereof  in  your  baptifm,  you  have  flood  hitherto  in  your  relation  to 
 
 God,  as  a  w«#£*rofChrift,  under  CoJs  protection  and  favor;  and 
 
 maifcrimi nation  from  the  Feathen  world,  as  a   Chifti.  n  of  the 
 
 Churchy  under  the  fruition  ana  ufe  of  all   tsfavingand  fandifving 
 
 Ordinances:  Andis  this  a  matter  to  be  vik.ed,  dileiteemed,  receded, 
 
 and  renounce'. 
 
 If  the  uncircamrifed^  through  a  wilfull  and  volunrary  refuf'ng  of 
 that  Seal,  was  to  be  cut  off  from  Gods  people,  and  y/as  called  and 
 
 P  p  p  p  accounted 
 
I4  and  to  repent  renouncing  it. 
 
 accounted  a  breaker  of  the  Covenant  •,  furely.  you  can  be  no  lefs  then 
 the  fame  Covenant  breaker,  or  more ,  a  Covenant  defpifer,  (and  may 
 fear  fome  heavy  vifitation .  if  not  an  utter  rejection  from  Gods  peo- 
 ple which  is  in  part  already  fain  upon  you  in.  your  reparation  from  a 
 vifible  Church)  by  this  your  voluntary,  peremptory,  raih ,  and  refo- 
 lute  (lighting  and  renouncing  of your  Infant-baptifm  as  a  Seal  thereof, 
 conferred  and  imprinted  upon  you. 
 
 He  that  J.  (pi fed  Mofes  law  (and  even  that  of  Circumcifion,  which 
 vas  alfo  Gods  law  )  dyed  for  it,  Heb.  I  o.  28,  29.  Of  how  much  forer 
 mnifhment  fuppofe  you,ftjall  he  be  thought  worthy  ,who  hath  troden  under  ~ 
 root  the  Sen  of  Gvd,  and  hath  counted  the  Blood  of  the  Covenant  where- 
 with  he  was  ftnclified  an  unholy  thing,  and  hath  done  defpite  to  the  Spi- 
 rit and  Covenant  of  Grace,  in  flighting  the  Seal  tnereof,  your  Infant- 
 baptifm. 
 
 Sir  do  not  the  words  found  unto  you  as  a  Thunder-clap  with  Light- 
 ning in  it,  and  make  your  ears  to  tingle  and  your  heart  to  tremble  y  and 
 your  confeiente  to  trouble  you  ?  1  Sam.  12. 19,  20,  21.  For  you  have 
 added  to  all  your  other  fins,  this  evil  to  renounce  your  Baptifm.:  yet  I 
 fay  fear  not  (you  have  done  all  this  wickgdnefs  ^ yet  turn  not  a  fide  from 
 following  the  Lord  y  but  ferve  the  Lord  with  all  your  heart ,  and  turn  not 
 iifide  for  then  fhou  Id  you  go  after  vain  things  which  cannot  profit  ,  nor 
 deliver ,  for  they  an  vain.  And  fo  you  have  done  in  turning  afide  from  . 
 yourlnfant-baptifm,  and  going  after  that  vain  thing  of  your  Ana- 
 bap  tift  £%/»£,  which  cannot  profit  you,  nor  deliver  you  from  any 
 one  fin,  the  guilt  or  filth,  for  it  is  a  vain  and  needlefs  thing ;  yet  I  fay, 
 fear  not)  for  the  Lord  will  not  for  fake  his  people  for  hu  great  names  fake, 
 becaufe  it  hath  p  leafed  the  Lord  to  maks  you  his  people:  nor  will  the 
 Lord  forget  you  his  fervant,  for  his  gracious  Covenant  fake,  which  he 
 hath  alfo  fealed  to  you,  in  your  Baptifm,  becaufe  it  hath  plcafed  him 
 •  to  make  you  his  fervant,  Moreover,  as  for  me,  God  forbid  that  Ifkould 
 fin  again  ft  the  Lord  in  ceafmg  to  pray  for  you  :  but  1  will  teach  you  the 
 good  and  right  way.  Onely  fear  the  Lord  and  ferve  him  in  truth  with  all 
 your  heart,  Ver.  23 ,  24.  And,  Let  my  counfel  be  acceptable  to  you  , 
 breaks  eff  your  fins  (by  repentance  and)  by  right  eoufnefs  ,  and  your  ini- 
 quities (by  turning  unto  the  Lord,  and  calling  for  mercy  upon  your 
 poor  foul,  and)  by  /hewing  mercy  unto  the  poor  (people)  if  it  may  be  a 
 fenYthning  f  lour  tranquility,  Dan.  4.  27. 
 
 Sir,  withouc  any  ifs  or  ands,  do  you  fo  ferioufly  and  uprightly,  and 
 
 it  will  be  a  lengthning  of  your  tranquility  ,  and  a  ftablijbing  of  you  in 
 
 "  peace 
 
God  brenktl  h  mt  Covenant  on  his  part.  !  1 5 
 
 »'  '*~ —  ' 
 
 peace  of  your  confcience,  notwithstanding  your  former  breach  of  it 
 and  of  the  Covenant  of  Grace,in  your  defpifing  your  Binh-rigbt,youi' 
 Infant-baptifm:  For,  Behold ,  Gods  hand Yis  not  Jhortned  that  it  cannot 
 favc,  neither  his  ear  heavy,  that  it  cannot  hear,  though  pur  iniquities 
 might  have  made  a  perpetual  feparation  'twixt  you  and  your  God,  Efay 
 59.1,2.  (efpecially  thofe  iniquities  of  fepara  ion  from  Gods  Church 
 and  Baptifm,)  His  Covenant  of  Grace  is  an  Ever  Lifting  Covenant, 
 the  Seal  of  it,  your  Baptifm,  though  but  once  adminiftrecl,  lofeth  not 
 its  ftrength  and  force,  and  is  yet  of  venue  and  benefit  for  you,  if  you 
 will  make  ufe  of  it  >,  yea,  it  will  be  of  continual  ufc  and  benefit  to  you„ 
 if  you  will  return  to  it,  and  reflect  upon  it  by  your  faith,  and  lay  hold 
 upon  the  precious  things  and  promifes  thereof.     In  a  word, 
 
 Though  you  have  departed  away  from  your  Covenant  by  breaking 
 of  the  Seal  thereof,  and  flighting  your  Baptifm,  yet  God  is  not  gone 
 from  either,  but  what  he  hath  Covenanted  and  Sealed,  is  and  will  be 
 ever  ready  to  make  good,  Come  therefore  and  return  unto  the  Lord,  fot 
 you  have  torn,  and  he  will  heal ,  you  have  broken,  and  he  will  binde  up*, 
 yea,  and  he  hath  torn,a.nd  he  will  heal,  he  hath  broken,  and  he  will  binde 
 up  ;  in  all  your  fins  and  tranfgreflions,  which  are  your  breaches  of  the 
 Law,  and  the  tearing!  of  Gods  Covenant ,  in  all  his  afflictions  and 
 chaftifements,which  are  his  breaches  upon  you, wcA  h  s  tearings  of  you  in 
 your  eftate,  nay,  in  all  your  fears  and  doubts,  return  unto  the  Lord, 
 and  his  Covenant  of  Graceand  Mercy  -,  look  back  to  your  veal  of  it, 
 your  Baptifm,  and  lay  hold  on  it  by  Faith,  even  but  now  renew  your 
 Faith,in  the  Promifes  theroff  &  renew  alfo  yourRepentance  for  breach 
 ©f  Covenant  and  Promife  on  your  part)you  (hall  find  the  erfed  of  that 
 you  never  faw,and  feel  actual  comfort,&  even  prefent  benefit  thereof. 
 Once  more  ,  Have  nowrecourfe,  and  go  with  all  fpeed  to  your  firft 
 Infant-baptifm,  and  remember  and  believe  that  God  hath  therein, 
 fealed  up  unto  you  his  love,  and  favour  to  you  in  Chrift,  and  that  his 
 everlafting  Covenant  of  Grace,  and  Peace,  and  Reconciliation,  to 
 be  your  God  in  Chrift  for  ever  ,  and  will  never  fail  you,  feeking  and 
 having  recourfe  to  him,  his  Covenant  and  Seal  This  will  fill  you  full 
 of  heavenly  comfort  in  the  midft  of  forrow,  and  upon  Repentance, 
 give  you  good  afTurance  of  the  pardon  of  all  your  fins  whatfoever, 
 even  of  this,  none  of  your  leaft  fins ,  your  cauflefs  Revolt  and  Sefa* 
 ration  from  the  Church,  Miniftery,  and  Baptifm  appointed  and  appro- 
 ved of  God. 
 
 A  Communion  with  which,  if  you  will  truly  re-enter  into,  and  fe- 
 
 Pppp  2  noufly 
 
j  x  s  Exhortation  tiforftke  the  Separatiw, 
 
 rioufly  return  unto,  pleading  fas  you  may  even  yetj  your  Right  and 
 Inter  eft  in  the  Covenant  of  Grace,  fealed  unto  you  in  your  firft  In- 
 fant-baptifw,  once  for  ever,  ( you  doing  the  Condition  thereof,)  God 
 alfo  will  then  remember  his  Covenant  entred  into  with  you8then  once 
 for  ever,  and  will  have  compaffwn  onyou-,  andrun  out  and  meet  you,  fall 
 on  your  neck,  and  kifs  you,  Luke  15.20, 2r.  fo  that  you  (hall  notonely 
 have  a  clear  and  \v\\  Remiffion  o£  this,  and  all  other  your  (ins  wafhed 
 away  in  the  blood  of  Chriit,  (the  fubftance  of  the  Covenant,)  but  alfo 
 enjoy  the  fweet  and  comfortable  fruits  and  benefits  of  that  your  Bap- 
 tifm,  the  Seal  of  fuch  Covenant,  even  an  ajfurance  of  God  his  being 
 your  God,  and  the  God  of  your  feed,  and  that  for  ever  -t  and  of  your 
 being  one  of  his  people,  and  a  member  of  Chrift  fefm,  and  that  alfo 
 for  ever :  So  that  you  may  fay  as  the  Spoufe  of  Chrift,  (for  fo  the 
 foul  is  contracted  unto  Chrift,  by  the  Covenant,  and  it  is  efpoufed,  or 
 the  efpoufals  zx^folemni^ed  and  ratified  in  Baptifm)  lam  my  Beloved?, 
 And  my  Beloved  is  mine,  Cant.6.3 . 
 
 And  now,  Six, am  I  become  your  enemy,  becaufe  I  have  told  you,  and 
 others,  the  Truth,  and  (hewed  unto  yon  the  good,  even  the  good  old 
 Way  ?  If  fo,  then  the  God  of  Truth,  who  fet  me  sworkfa  my  friend, 
 as  Abrahams,  and  deliver  me  out  of  your  hands,  and  the  hands  of 
 all  mine  enemies  •,  and  if  God  and  the  Truth  be  on  my  fide,  I  care  not 
 much  who  be  againft  me,  nor  do  I  fear  what  man  and  error  on  the  con- 
 trary fide  can  do.  Magis  arnica  Veritas,  maxime  amicus  Ghrijlus ,  qui 
 eft  ipfa  Veritas  &  vita. 
 
 But  Sir,  by  that  time  you  have  fadly  thought  upon,  and  confidered 
 what  J  have  laid,  &  fully  digefted  &  ruminated  that  over  which  I  have 
 written,  you  and  they, (but  you  efpecially  I  aim  at)  Hyill  fee  me  a  real, 
 cordial, foul- friend  of  yours,as  who  have  endeavored  to  come  unio  you 
 as  a  Pillar  of  fire,  ratherthen  a  cloud,  not  to  darken  you  with  obfeure ' 
 difcourfes,but  to  enlighten  you  with  clear  evidences,  &  fo  to  lead  you 
 out  of  your  by-way es  of  Errors,  into  the  plain  Path  of  Truth,  and  ra- 
 ther to  Convert  you,  then  confound  you.  I  fay  your  foul-friend ;  for 
 feeing  once  your foul  alfo  belonged  to  my  Curam  Arimarum,  and  yon 
 were  formerly  one  of  the  (heep  of  my  Paftor-fold,  one  of  the  fouls 
 that  were  nu m bred  into  my  Paftoral  charge,  you  fee  I  count  you  fo 
 ftill,  though  you  have  broke  loofe-,  and  feparated  your  felf  from  my 
 Hock  anu  feed,  yet,  I  have  not  let  you  fo  go,nor  have  I  releafed  to  you, 
 : hough  you  have  remifedto  me  -,  nor  have  I  discharged  you,  though 
 ran  have  difmijfed  mc  5  yea,  you  may  fee  me  your  foul-friend  yet  far. 
 
 ther» 
 
tndrewntotht  Congregation,  117 
 
 ther,  in  that  I  have  (not  run  away,  or  lien  hi3  in  a  corner,  as  the 
 Hireling)  but  as  a  loving  Paftor,  have  followed  after  the  Wolf  and 
 the  Fox  running  away  with  you,  like  as  alfo  David  did  go  after  the 
 Lion  and  the  Bear,  taking  a  Lamb  out  of  his  fold ;  yea,  and  when  the 
 Wolf  alfo  turned  head  againft  me  ,  and  came  upon  me,  as  the  Lion 
 didarifeand  ramp  upon  'David,  I  caught  him  by  the  Beard,    and 
 mouth,  and  flew  him,  for  all  his  roaring  quirks  and  howling  queries  -, 
 andfo  have  delivered  you  f  if  you  will  be  delivered)  from  the  fpirit  of 
 bondage,  and  love  not  your  chain  and  fetters  of  their  Errors,  more 
 then  the  Freedom  and  Liberty  of  Truth,  for  if  the  Truth,  or  the  Son 
 cf  God,  who  is  the  Truth,  have  made,  or  Jhall  make  you  free ,  then  you 
 are  free  indeed.    Now  then,  and  laftly,  Sir,  fhew  your  felf  a  true  Ifra- 
 elite,  come  and  hear  the  Truth,  and  know  your  friends,  the  foul-truth, 
 which  is  the  fole-truth,  and  your  foul-friends,  which  are  your  fole- 
 friends,  and  come  away  from  thofe  Task-mailers  that  lay  heavy  bur- 
 thens upon  your  bodies,  and  dip  them  under  water  over  head  and 
 cars,  for  their  own  gain  more  then  yours,  and  for  their  advantage  to 
 an  evil  caufe.    Forego  your  bondage,  and  d*rkfiefs  of  *s£gypt,  which 
 goeth  under  the  name  of  New-light  and  Liberty  -  forget  your  gar- 
 lick, Onions  and  Flefh-pots,  which  they  ca\\,The  Spirit, and  the  fruits  of 
 the  Spirit-,vun  from  their  hot  furnaces,and  rajh  fires,  which  they  tearm 
 Zeal^keep  away  from  their  Ponds  &  cold  waters,  which  they  call  Dip- 
 ping &  Baptizing- depart  from  the  Tents  of  thofe  that  practice  Rebelli- 
 on under  pretence  of  Religion  &  Holines^fhake  off  your  fellowjhip  with 
 their  unfruitful  works  and  word$,andf  as  you  have  heard ) unprofitable 
 Preachings  and  Teachings  prefumed  upon,  under  the  Title  of  a  gifted 
 Brother-hood  and  Fraternity  -,  leave  tilt. Citizens  or  Farmers  field,  and 
 the  Husks  there,  and  arife  and  go  to  your  Fathers  houfe,.  the  Church  of 
 God,  where  is  bread  enough,  zn&  to  fyzre,  for  the  fervants,  and  much 
 more  for  the  Sons.  Get  loofefrom  thofe  Bufbes  and  Brambles  where 
 you  are  are  entangled  ,  before  you  lofeall  the  wool  off  your  back, 
 and  be  fleeced  by  them.  Come  novo  then,  and  let  us  reafon  together ',  faith 
 the  Lord ,  though  your  fins  beat  fcarlet ,.  they  Jhall  be  white  as  J now, 
 though  they  be  red  like  crimfom,  they  Jhall  be  as  wool.  If  you  be  willing 
 and  obedient, you  Jhall  eat  the  good  of  the  Land  ;  but  if  you  refufe  and  re-. 
 bet,  you  Jhall  be  devoured  with  the  [word,  for  the  mouth  of  the  Lord  hath 
 fpokenittiafky  1.18,19,20.  Yea, come  and  return,  as  to  the  Lord,  fb 
 to  your  Paftor.  Here's  the  right  hand  of  fellowjhip  and  true  Brother- 
 hood, I  offer  unto  you,  to  fet  you  free,  aud  to  help  you  out,  and  to 
 
 defend* 
 
II 
 
 3  Exhortation  to  for  fake  the  Separation,- 
 
 defend  you  againft  them  •,  yea,  and  now  that  I  have  been  long  going 
 after  you  as  a  loft  fheep,  and  one  of  my  hundredfold,  and  have  found' 
 you  at  lait,  I  will  lay  you  on  my  fhoulders,  to  bring  you  home  again, 
 and  wil  undergo  any  labour  and  pains  for  ydurReveriion  &  Redu&ion; 
 bearing  alfo  with  your  former  defeds  or  defaults,  with  patience  and 
 meeknefs,  as  the  Apoftle  bids  we  fhould  bear  one  another •$  burthens ,Gal. 
 6.2.  yea,  and  I  (hall  call  togethei  our  friends  and neighbour j-,to  a  pub- 
 lick  rejoycing  and  thankfgiving ,  bearing  alfo  the  Burthen  of  the 
 Song  or  Pfalm  my  felf,  and  faying,  Rejoyce  with  me,  for  I  have  found 
 my  fheep  which  was  loft  •,  yea,  and  the  bltjfed  Angels  above  will  be  of 
 the  Quire-,  and  there  will  be  joy  in  Heaven  ever  one  [inner  that  repent  eth, 
 as  your  felf}  yea,  and  Chnft  Jefas,  the  Great  fhepheard  of  all  the 
 (hecp;  and  of  all  fouls,  will  embrace  your  returning,  delight  in  you, 
 )  Vho  hi*  own  felf  bare  your  fins  in  his  own  body  on  the  Tree,  I  Pet.  2 .  24. 
 For  you  was  as  a  (heep  going  aftray,  but  if  you  (hall  return  unto 
 this  Shepherd  and  Bifhop  of  your  foul ,  When  the  chief  Shepherd  JhaU 
 appear,  ycu  fijall  receive  a  crown  of  glory  that  fadeth  not  away,  whereby 
 you  will  be  glorified  in  heaven  •,  and  in  the  mean  time  he  wilfputa 
 Crown  of  Right eoufnefs  upon  your  head  that  falieth  not  off ,  whereby 
 you  (hall  be  both  juftified  and  fandiried  alfo.  Nay,  your  felf  will  thus 
 become  a  Crown  if  rejoycing  to  us  all,  jmy  felf  efpecially  •,  For  what  is 
 our  hope,  or  joy,  or  crown  of  rejoycing  ?  Are  not  evenyiu  in  the  pre/ence  of 
 cur  Lord  *hfw  at  hi*  coming  ?  Tea  ,  you  are  our  glory  and  joy,  1  Thef. 
 2.19.  Therefore ,  my  brother,  dearly  beloved  and  lenged  for,  my  joy  and 
 crown,  Phil.  4. 1 .  return  unto  the  Lord,  (the  Lords  Church  and  Flock, 
 the  Lords  Miniftery  and  Pafturage,  the  Lords  C  ovenant  with  Parents 
 and  their  Children,  the  Lords  Baptifra  and  Sheep-mark)  and  fo  ft  and 
 faft  in  the  Lcrd  my  dearly  beloved.  Now  the  God  of  peace  that  brought 
 trgain  from  the  dead  our  Lord  Jefus  ,  that  great  Shepherd  of  the 
 Jhcep,  through  the  Blood  cf  the  ever  lofting  Covenant,  make  you  perfetl  in 
 every  good  work^  (of  righteoufnefs  arid  word  of  truth)  working  in  you 
 that  which  if  well-pleafing  in  hus  fight,  through  fefus  Chrift  ,  to  whom  be 
 glory  for  ever  and  ever.  Amen.  Hcb.  13.  20,  21. 
 
 If  yet,  notwithstanding  all  this  friendly  invitation  and  fair  warn- 
 ing, you  will  not  hear  and  hearken  to  come  in,  but  will  go  ftill  aftray, 
 J\4y  foul  flail  weep  in  fecret  places  for  your  pride ;  and  mine  eyes  fball 
 run  down  with  tears ,  becaufe  the  Lords  ftock^  (and  your  klf  for  one 
 amongft  them)  U  carried  away  captive,  Jer.  13.  17. 
 
 Wherefore  I  take  jou  to  record  this  day  (in  which  you  have  read  over 
 
 what 
 
to  return  to  the  Congregation.  Il9 
 
 •what  I  have  written  to  you)  that  I  am  pare  from  the  blood  of  you  all  y 
 (you  and  all,  for  what  I  fay  unto  you,  I  fay  unto  all)  for  J  have  not 
 fhunned  to  declare  unto  you  aH  the  counfel  of  God,  Ads  20.26,  27.  in 
 thefe  particulars  that  he  hath  out  of  his  Word  revealed  unto  me. 
 
 Andfo  I  have  delivered  my  foul,  as  to  you  and  them,  by  foretelling 
 and  forewarning  you  of  the  truth,  as  a  Watchman  fet  over  you,  Ez,c k. 
 33.  9.  if  you  will  not  deliver  your  foul,  by  obeying  the  truth,  and 
 fubmit  thereunto,  when  it  is  held  out  to  you,  by  him  who  hath  the 
 rule,  or  guide  and  overfight  of  you,  and  watcheth  for  your  foul,  and 
 mufi  give  account,  and  would  do  it  with  joy  and  not  with  grief  (for  that 
 it  unprofitable  for  you,  Heb.  1 3 .  1 7. )  Then ,  you  will  die  in  your  iniquity. 
 and  obftinacy,  your  blood  will  be  required  at  your  own  hands  ,  and  will 
 lie  upon  your  own  head.  \  who  can  help  it ,  unlefs  God  forbid  it ,  the 
 which  alfo  God  forbid,  J  fray  God.      Yea,  once  more  alfo. 
 
 I  call  heaven  and  earth  to  record  this  day  againft  you,  Deut.  30.  19. 
 (or  for  you)  that  I  have  fet  before  you  life  and  death ,  Bleffmg  and  Cur- 
 bing ;  therefore  chufe  life,  that  both  thou  and  thy  feed  may  live ,  And  that 
 then  may  eft  love  the  L'ord  thy  God,  and  that  his-Co-uenant  that  he  made 
 (to  be  thy  God,  and  the  God  of  thy  feed)  and  thai  thou  mayefi  obey  his 
 voyce,  and  that  command  for  the  baptizing  of  trie  Parent  and  his  Seed: 
 That  thou  mayefi  cleave  unto  him,2sA  not  forfake  your  God  in  Cove- 
 nant with  you,fealed in  your  Infancy ,  by  renouncing  your  Baptifm  theny 
 and  now  running  after  other  unprofitable  Dippings  vfor  he  is  thy  life,  and 
 the  length  of  thy  dayes,  that  thou  may  eft  dwell  here  on  earth  a  while, 
 and  alfo  be  in  Heaven  for  ever. 
 
 And  now  to  him  that  is  of  power  to  eftablipj  you,  according  to  the  Gofpel 
 and  preaching  of  fefus  Chrift ,,  and  the  Revelation  of  the  my  fiery , which 
 was  kept  fecret  fince  the  world  began  ,  but  now  is  made  manifefl ,  and  by 
 the  Scriptures  of  the 'Prophets,  according  to  the  Commandement  of  the 
 Bverlajling  Godrmade  known  to  all  Nations,  for  the  obedience  of  Faith  ; 
 To  Godonely  wife,  be  glory  through  fefus  Chrift, for  ever,  Amen.  Rom, 
 1625,26,27. 
 
 To  which  onely  wife  God  and  his  Providence,  committing  my  felf, 
 and  what  I  have  v/ritten  here^as  likewife  to  the  fame  onelv  good  God, 
 and  his  blefling  commending  you,  and  what  you  (hall  read  here,  even 
 to  the  Word  of  his  Grace,  which  is  able  to  build  you  up, .  who  are  fallen 
 from  that,  of  Baptifm,  and  to  eftablifh  all  that  ftand  therein,  I  take 
 my  leave,  and  give  you  farewel,  refting  your  affectionate,  and  infe\a-~ 
 rate  ? aft  or  and  Friend,  '' 
 
 fefry  Watts.  F  I  N  H, 
 
errata: 
 
 ET/jf/r  to  the  Reader,  page  i.  t.  8.  read  ^rinter^p.  it.  /.  %ui.  rifMel 
 a  19./.  i6.r  word.p.x^  l,ij.r.evevtp.x^.l  13  r.H)pocrithal,p.  jJ.iS.r  iwu. 
 }  2..  Stow  gin  blot  (iut,tto,p.^^.l  6r.of,p  44  l.\  iMot  out.  that  p.  +  5  /.4, 
 *.?»*, /M*^  \7>rtben,p.6i  LiZ.r  rujiicity.p  *s  I. unintentional,  p.  79  1.7, 
 blot  outyfdve,  p.&i.i.n-  b  ot  out,  and  not  obferve  the  \%.)eart  feeing  tbtijtwst 
 bapti\ed  at  j~o.  years  oid,p  94./.^/?.  r. /<*/-,/>.? 9  1. 16.  r. account, p.  10  1  I.  16,  for 
 Cur,  r.tht  p  iOz  Lxr.off-ipring,  p.io*  l.\  z.r  ufeful,  p  'ry.  l.n.r.ordinary^p. 
 lii  f.38  r.  Pnrbytir,  p  123.  /.  g  fc/«t  o«i,ro,  l.ii.r.TrofeQion,  p.128.  /.jj.  r  s/h^ 
 7i««.  p.tf  5 /-jo.  frtor  c«f.  >*w</  do  tape  ifeat  byreajon,  &C.I.19  r.we  blefs,  p. 
 169 /.8  r  moderate, p  «7i  /.1  i.r.tnjurt'g,  p.  185  l.i$.add,  ga'ber ,  /.  J4,  adi-.it, 
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