IT is an ordinarie fault amongst carnall man, that when they have begotten children in their owne Image, by their over-doating upon them, they make Idolls of them: and that from selfe-love, and selfe-seeking; because they are perswaded, their children are like them, and themselves hope to be perpetuated in them: And certainly, this over-doating is more ordinarie upon the Brats of mens owne Braines, in which, though never so meane, whilest men, out of an over-weening esteeme, please themselves, they set them up for others also. If this were not true, in these our clayes of so much spurious braine-brood, why should Mr. Cornwell have set up these lines, so like himselfe, in print, against me and my brethren, the English Ministerie? He is not such a stranger, or so far di­stant from any of us, by him named, but that a private letter might easily have pas­sed, & been sufficient, if not to have satisfied each other, yet to have expressed any of our parts, especially his or mine: but he over-runs himselfe into print, and calls me after him. I must needs follow, to look upon, and trie (according to his desire) what he hath set up.

Concerning this subject, whereof I am now to treat, there hath been so much already spoken, even in these our times, by learned men, so every way satisfacto­ry to unprejudiced Readers, that it may bee accounted presumption and folly in me, so every way conscious to my selfe of mine owne weaknesse, to thinke of putting pen to Paper: But that Master Cornwell, defying the Host of Israel, the English Ministerie, which are the Chariots and Horsemen thereof steps forth and warily makes choice of one of the weakest to Combate with. I must answer the Challenge, as being particularly ingaged, to satisfie the expectation, and setrle the mindes of my people, and (if possible) to deliver a silly Lambe or twain from the paw of the Beare, or the jawes of the she though not subtile Fox, who goes about seeking whom he may beguile. Thus then trusting, that I am gir­ded with the girdle of truth, and that God hath committed to mee, with my Brethren, the Sword of the Spirit, which is mighty in Operation, Vincat veritas.

By the superscription, hee seemes onely to desire to justifie himselfe, and those of his Sect from being Hereticks, but in the sequell, flies upon, and condemnes the whole English Ministerie, for Antichristian, and denying Christ; two hard taskes for his weak hands to undertake: yet hee addes fearefull denunciations a­gainst us, and his best perswasions to draw us to them. As for the name of Here­tick, whether or no it belong to Master Francis Cornwell, and those of his Sect [Page 1] must be tryed, for hence is the quarrell, because I refused, and disswaded others from his company, upon this ground, because he was an Heretick. And yet sure­ly that is the Scriptures rule. Tit. 3. 10. A man that is an Heretick, after the first and second admoniti [...], reject, or avoid. I am [...]re Mr. Cornwell hath had his first and second admon [...]ion, both verball, by the Tongues and Pens of the learned Ma­sters of the Assemblies, Doctor Featly and others, whose words cannot but bee as Goads and Nailes fastened in him, Eccles. 12. 11. making him condemne him himselfe, Titus 3 11. As also, hee hath had his admonition by the hand of Ju­stice, and yet persists in his obstinacy even to the seducing and sub [...] soules, creeping into houses, and leading captive silly women, laden [...] ed away with divers lusts, &c Paul foretells of such before the [...] now they are come, we should not thinke it strange, 2 Tim. 3. 1. 6. This word Heretick, I finde but once named in Scripture, and here we see it is with a charge of avoiding him; those therefore that use the company, and frequenc [...] the Con­gregations of Hereticks, either out of unselednesse, or curiosity, walk contra­ry to the Scriptures rule, and doe like the Gnat, play with the flame, and thrust their finger into the fire; for as w [...]e shall finde all Heresie to bee a fire, so this of Anabaptisme, Wilde-fire, doing much mischiefe, and not easily quen­ched.

I should be glad to heare that Master Cornwell and his followers, would prove themselves no Hereticks, their onely way to make it appeare, is by reno [...]cing Anabaptisme, and Antipaedobaptisime, how then should we embrace you, as the returned Prodigall, after your mispent Talents, and as the found sheep, after your so farre wandrings! But you have no cause to be angrie with mee, for cal­ling Anabaptists Hereticks; I gave them not that name, but onely called them by that name, by which they are called and knowne to those that write of them as Musculus and others: I might tell you also how they are called by Caloin, who was not meane instrument in the Church of God, fanatici & phrenetici, mad and frantick, as all other Hereticks are, 1 Tim. 3. 9. [...]

But I forbeare, and will see what Master Cornwell can say for himselfe: I passe over his Super [...]cription, wherein hee thrusts himselfe into such a mist, that I can scarce see him; but we shall afterwards more plainly discover him.

First, he layes down two Positions, as the foundation of his ensuing discourse, and from thence to conclude, that he and his Sect are no Hereticks, as if Here­ticks could not professe two knowne truths, and yet be Hereticks in respect of other truths.

For the first; That there is no salvation for any, save in the Lord Jesur Christ onely: He is rather an Insidell then an Heretick, that being of understanding will not professe to believe it.

For the second; That the new Testament is the last Will and Testament of Jesus the Christ, ratified with his owne bloud, and given to the Church of Belee­vers in Jesus the Christ dipped, together with all the Promises, Ordinances, Pri­viledges, and the inheritance therein bequeathed, (the Testator J [...]sus being dead) is now in force, to all Beleevers in Jesus Christs dipped. And no men, nor powers, [Page 3] (by what name or title soever distinguished) under the penalty of Anathema Mara­natha, (for not loving the Lord Jesus Christ) may adde to it, or detract from it, lest they disannull the everlasting Testament of the Lord Jesus, which is to continue untill Christs second comming, to restore all things, Rev. 22. 19. Luke 22. 20 This Cup is the new Testament in my bloud shed for you; viz. Beleevers in Jesus the Christ dipped.

For the new Testament being in [...]rce, is not to be questioned amongste us, it is the undoubted Doctrine of the Church of England; And the Apostle tells us what that Testament is, Hebr. 8. 10, 11, 12. I will put my Lawes in their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people &c. For Testament & Covenant here are both one, [...] or if you speak of the writings of the Evangelists and Apostles, which by a Metonymie, are com­monly knowne by the name of the new Testament, we reverence and receive them all, we will be farre from adding to them, or detracting from them. but if you account our receiving the Morall Law and the Prophets, any adding to this new Testament, there we leave you to the Anabaptists your Brethren; who as Polanus tells us; are divided into two Sects, the modester reject the writings of the old Testament, the other reject the whole Scripture, both old and new Testament, and pretend immediate Revelation; you seeme to incline to the for­mer, but we doe not make void the Law through faith, but we establish the Law. Rom. 3. 31. And are built upon the foundation of the Apostles and Prophets, Je­sus Christ himselfe being the chiefe corner-stone. Eph. 2. 20.

But suppose both your Positions (as farre as you speak plaine) granted, onely with a reservation of something to be said concerning your affected Word Dip­ped, whether you referre it to Christ or Beleevers, where you impose a necessity of it to salvation, what will follow hereupon? That you are no Hereticks? Nay in the very first consequence you draw from thence, you shew your selfe Here­ticall: For say you, First then, it will necessarily follow, that no man nor woman, according to the Scriptures of the new Testament. can be saved, except they beleeve in Jesus the Christ, and be dipped, Mark 16. 6. What? a necessity fo Baptisme to sal­vation? So, that none can be saved without Baptisme? the Text by you alledged doth not prove it, what then is this your assertion upon it, but an addition to it, and so a bringing your selfe under your threatned Anathema? the Text threatens indeed Damnation to unbeleevers, but not to the unbaptized. Neither will your following exception helpe you.

Corcerning the salvation of the elect, (whom he will save in mysticall Baby­lon, even in the darkest times of Poperie and Superstition) wee meddle not; say you.

But how can you meddle with the Salvation of any, if not of the Elect, seeing salvation belongeth onely to the elect? againe, if you except onely the elect, (whom he will save in mysticall Babylon, even in the darkest times of Poperie and superstition) what then shall become of the Elect, under the light of the Go­spel? shall not the foundation of God stand sure for these, without mans putting to his helping hand to dip them? Shall their salvation depend upon that, which [Page 2] is in the power of man to give or deny? I should thinke it blasphemy in my se [...] so to limit the power, or restraine the grace of God.

Againe, suppose you should convert one to be, and make profession, for matter of faith altogether as your selfe, and that he should desire to be Dipped; if hee should dye (as it is possible he might) before you could dip him, were it unpossi­ble for him to be saved? It is an ucomfortable Doctrine to your poore Congre­gation, not any way warrantable by the Word of God: you must goe to the Councell of Trent for your Warrant, for this your necessity, and to Bellarmine, for arguments to uphold it, and then in pitty to some poore soules. set up a Limbu [...] or else it will downe. The Apostle tells us, that we are justified by Faith, Rom [...] 28. and saved through faith, Ephsians 2. 8. Without annexing dipping, why then doe you make Dipping, necessary to Salva [...]ion? for that without which a thing cannot be done is absolutely necessarie to the doing of the thing, and of this kinde you make dipping to Salvation.

As for your second consequence, if you understand it, of men and women, disting [...]ished from children, we account Faith and Baptisme necessarie for their admission and continuance in the communion of Saints: but because you after­ward require a ma [...]ifestation of the beliefe of their hearts, by the confession of their lips, and would, for want of this, exclude children from Baptisme, and the Communion of Saints, we shall hereafter examme that more fully. Here you will have Baptized more properly Dipped; and so impose upon us a necessity of Dipping; which is the maine thing wherewith you trouble ignorant people, That their Baptisme, was no Baptisme, because they were not dipped.

The Question then is, whether Dipping bee necessry in Baptisme? which you and your followers much insist upon. First the word [...], to Baptize, is of a larger signification, than, that it can be expressed by any one word, in any language, knowne either to you, or me, and therefore that word it selfe, borrowed from the Greeks is used in most languages. It signifies, as the Masters of the Greek tongue declare, as to Dippe, and to dye; so to wash, and to cleanse, by any ap­pliction of water to the thing, or the thing to water, as sprinkiling or powring on of Water, and of a larger extent even in Scripture Phrase, than all these; and therefore not to be restrained to your one word dipping. If so often as th [...] Word Baptizing is used in Scripture, you should render it by dipping, you would make it ridiculous to your owne Congregation, unlesse you had prepared them to swallow any thing upon your bare word. Doe you think that the washing of Tables was by dipping? co [...]ld every house have a place fit to dip a Table in? yet it is called [...], Baptisme, Mark 7. 4. Let any indifferent reader judge, whether it were proper or fit, to render that Matth. 3. 11. He shall dippe you with the Holy Ghost and with fire, which signified the Holy Ghosts comming upon them, Acts 1. 5. 8. being a fulfilling of that Prophefie, Joel 2. 28. I will powre out my Spirit upon, &c. Acts 2. 3, 4. Acts 2. 16, 17. So that here you see by Bapti­ [...]ing is not meant dipping, but powring upon; and so in Ba [...]tisme we powre wa­ter upon the childe. Or that place, they were all Baptized to Moses in the Cloud, [Page 5] and in the Sea, [...] [...] 10. 2. Will you render it dipped? When the Scripture tells us, that Israel went on drie ground through the middest of the Sea? Exod. 14. Or can it be imagined that they were dipped in the Cloud, when the Cloud was made a comfortable covering unto them? and it cannoto be conceived, how they were baptized in it, but by the sprinkling drops that fell from it?

The Apostle tells us, Heb. 9. 10. of divers Washings, or different Baptismes, yet all be there called Baptismes, [...]. If there be divers and different sorts of Baptismes, why doe you restraine the word to one sort, and that of Dipping? The Apostle tells us, speaking of Baptisme, Ephes. 5. 26. that Christ cleanseth his Church with the washing of Water by the Word; so that Baptisme is here called by the generall name of washing, which is done other wayes as well as by Dip­ping, by any application of water to the thing, or the thing to water. The Au­thor of Eclesiasticus, who was questionlesse well acquainted with the Ceremonies of the Hebrewes and the language of the Greeks, calleth the sprinkling of the wa­er of Purification upon him that touched the dead, [...], Baptismes from the dead, Ecclus. 34. 25. as Casaubon well observes. Yet we know that those Baptismes were by Gods speciall appointment, but sprinklings, Num. 19. 18. 20. The like manner of Purification had the Heathen both Greeks and Latins: So that the word doth not not signifie Dipping onely, but any Washing, by pow­ring on, or sprinklng of water. Neither can it be proved by Scripture, that ever the Sacrament of Baptisme was administred by Dipping; no one word seemeth to make for it, although some urge Johns Baptizing of Jesus, or Philips Baptizing of the Eunuch, as for Johns Baptizing, the Phrase Baptizing in Jordan implyes Dipping, no more then Baptizing in a Font or Bason, implyes Dipping in a Font or Bason: and whereas it is said, Jesus went up out of the Water, the Word [...], which is translated out of, signifies properly from; so that it is, went up from the water; which he might doe without having been in the Water: And as for the Eunuch and Philip, they went downe both into the water, and they came up out of the water, so they might doe for any kinde of washing, as to have water powred upon him as well as to be Dipped, and it is not probable that being in his journey hee was provided. of Cloathes fit to bee dipped in, and if hee was to be stripped in the presence of others, that may seem an undecent manner of approaching to Gods Ordinances, unlesse we will turne Adamites. For that in­stance, Acts 2. 41. of three thousand we read not of their going to any River, or place of Waters to be Dipped in, and it would have been a ha [...]d matter to have Dipped three thousand in one day, according to your manner: neither is it pro­bable, that the Jaylor, who at midnight was Bahtized, went forth of his house, or had in his house any conveniency for Dipping; so that for ought that can be colle­cted from Scripture, Baptisme may be administred by any washing of Water, Eph. 5. 26. either Dipping, or Sprinkling, or powring on of water. As also, the thing signified in Baptisme is as well expressed by other application of water, as by Dipping, as that the party Baptized is made partaker of the benefit of Christs Bloud-shed.

The Appostle having shewed, Heb. 9. 13, 14. That the bloud of Christ, which was fore-signified by those Legall Sprinklings, purgeth the conscience, exhorteth Cap. 10. 22. to draw neare, having our hearts sprinkled from an evill conscience, and our bodies washed with pure water; what sprinkling can this be, but of the bloud of Christ? and what washing of water can, better than sprinkling, expresse, this sprinkling of Christs bloud, which we are Elected unto? 1 Pet. 1. 2. Elect unto obedience and sprinkling of the bloud of Jesus Christ. So also Christians Heb. 12. 24. are come to Jesus the Mediatour of the New Testament, and to the bloud of sprinkling, that speaketh better things than that of Abell: which can­not be understood but of the bloud of Jesus, and because it is called the bloud of sprinkling, when he is called the Mediatour of the new Covenant, the Sacrament of our admission into this Covenant, cannot better signifie and seale unto us that bloud of the Covenant, than by sprinkling: which also was fore-shewed by those Legall Sprinklings. When the people entred into Covenant with God, and pro­mised obedience to what was written in the Booke of the Covenant, Moses sprinkled the Bloud of the Covenant upon the people: Exod. 24. 8. Also when Isaiah prophesied of the conversion of many Nations: Isa. 52. 15. he setteth it forth under that phrase of Sprinkling, He shall sprinkle many Nations: and how, can they be said to be sprinkled upon their conversion, but by the Seale of their ad­mission, even Baptisme administred unto them upon their conversion, in many Nations by Sprinkling? Not that I account Sprinkling necessary, or Dipping un­lawfull in Baptisme, if this were the only difference, we should quickly be recon­ciled; any decent manner of applying and washing with water, is indifferent to signifie the application of the benefit of Christs bloud to the party baptized. And if it could be proved that Baptisme was administred by Dipping in the Apostles time, yet it would not follow that the Church were therefore necessarily tyed to that particular in the administration, being no Precept for it, more than for any other kind of washing: bare Example without Precept bindeth not; we have Christs example for administring the Communion with unleavened bread, after Supper, and in a upper Chamber; yet none will say we are bound to follow his example in these particulars, because there is no Precept for them. Thus suppo­sing that Mr Cornewell hath laid a good foundation in his positions, yet it appeares by his Hay and Stubble, that he hath built upon it, that he hath forgotten the Apo­stles Counsell, 1 Cor. 3. 10. Let every man take heed how he buildeth thereupon.

Now he begins to set up something against me and my Brethren to fight against: He hopes it will appeare that Beleevers in Jesus the Christ Dipped, are no Hereticks as Mr Whittle and his Brethren do affirme in publike they are: Certainly, his ex­treame weakenesse cannot but appeare, in placing me so weake and unworthy, in the front of my so much worthier Brethren: but where, and when did ever any of us affirme in publike this indefinite proposition thus indefinitely? which may beare the force of an Universall, which none of us will affirme, that all Beleevers are Heretickes; but if you will lay it as a particular, that some which professe themselves Beleevers in Jesus Christ are Heretickes: that will appeare too true; there are more Articles of the Christian faith than one or two to be beleeved, to keepe us from Heresie.

I approve of M. Cornwels profession of his faith in Christ, as farre as he goeth without making mis-application of it, in too much restraining the subject of Bap­tisme one way (of which hereafter) and too much enlarging it another way; that voice of the Gospell, Acts 2. 38. Be baptized in the name of Jesus: belongeth as a Precept only to those which have not as yet been baptized, but if Mr Corne. shall extend it, to those that have been already baptized, then there will be no end of re-re-rebaptizing, but so oft as they heare this voice, Be baptized, they must be bap­tized again, till they turne Hemero-baptists: Therefore it cannot be (as he preten­deth) the love of Christ, but the ignorance of the will of Christ, and a blinde zeale, which constained him to arise and be baptized, after he had been before baptized.

When the Israelites murmured at their Manna, and called it light bread, the Lord sent fierie serpents among them, which stung many of them, even unto death, Num. 21. 5, 6. These things were types of us, 1 Cor. 10. 6. When many therefore amongst us were not content with the ordinary food of their soules, the Word sin­cerely preached, sound Doctrine, 2 Tim. 4. 3. unlesse after their lusts, they might have quailes, some novelties, some new opinions, to feed their humors withall, God hath sent fierie serpents also to sting them, even given them over to an head­strong, headlong, fierie, blinde zeale, whence have sprung so many here­sies, even now in these dayes of Reformation; yet my hope is, that as God appoin­ted a brazen Serpent for their cure, so God will give to these, eyes to looke up, unto the shining firmenesse and stabilitie of him who is so lifted up, and exalted in the preaching of the Gospell, that they may be healed.

Master Cornewell proceeds from the profession of his faith, to the condemning of others, but a bad manifestation of the truth of his faith, which should worke by love; he accuseth the English Ministry, without any exception, of Anti-Christi­anisme, in denying Christ in all his Royall Offices. D. Featly cals the Author of his former Book, a brazen-faced Author, and with what face can he lay this accusation against the whole English Ministry? By the hearing of some of them, his faith was wrought in him, if he have any, and that might be a sufficient Seale of their Mi­nistry to him: but this accusation is like a Chancery Bill, wherein he layes many and great things to our charge, and can scarcely prove any of the least of them.

First, he accuseth us, that we deny Christ to be come in the flesh, because we hold up some part of the Ceremoniall Law, which Christ by his death hath abolished, as Tythes, Temples, &c. Here we deny that we hold up any part of the Ceremo­niall Law, which Christ by his death hath abolished: your instances cannot prove it: they are but of two sorts, either those which concerne the maintenance of the Ministry, or the places of publicke worship. As for the maintenance of the Ministry, we claime and receive it by the Law of the Land, grounded upon the Word of God, even the Word of the New Testament, as appeares by many pla­ces and therefore a just and Christian Law: It is called 1 Cor. 9. 14. an Ordinance of the Lord; The Lord hath ordained that they which preach the Gospell, should live of the Gospell. The Apostle in that Chapter useth many Arguments, even from God himselfe, to confirme the equitie of it; And shall men which professe themselves the servants of that God, dare to speake against that which God hath ordained, and so pleads for? Neither are our Tythes and Offerings any part of the [Page 8] Ceremoniall Law: Our Offerings are in lieu of Personall Tythes, and so all are but Tythes, the right whereof belonged to the Judiciall Law, as the right of inheri­tance of all the other Tribe [...]s, so Tythes being the right of Lovies inheritance: Now the Judiciall Law remaineth still in force concerning the substance and end of it: as that publicke peace be preserved, that the good be defended, the wicked puni­shed, and every mans right maintained, by them to whom the sword is commit­ted: And if you will affirme that Tythes were a part of the Ceremoniall Law and so abolished by Christ, you must then shew how they were shadowes, and wher­of they were types, that Christ hath abolished them. As for Ministers living upon the Gospell, you cannot in plaine termes deny that, without open rebellion against Christ; and if Christ have not appointed how this livelihood should arise, doth it not necessarily follow, that it is left to the Judicall power under which we live? which is Gods Ordinance, Rom. 13. 2. and whosoever resisteth that power, resi­steth the Ordinance of God. And whereas you are so much displeased with paying of Tythes, doe but consider that which you cannot but know, that before the gi­ving of the Law, Tythes were paid to Melchizedek Gen. 14. 20. in his Priest­hood: And though we challenge Tythes as our right, only by that judiciall Law, whereby every mans right is, or ought to be maintained; yet you will never be able to shew that any one thing is abolished, which belong to the order of Melchizedeck; which order is for ever confirmed in Christ: Heb. 7. 17. Againe, the payment of Tythes is confirmed by Christ himselfe, being come is the flesh: Matth. 23. 23. And therefore it is not any denyall that he is come in the flesh, as you blindly, and therefore boldly assirme,

And why may not that word [...], so, 1 Cor. 9. 14. signifie the manner how the Ministers should live upon the Gospell? even as the Levites did, which was by Tythes?

Neither thinke that I thus plead for Tithes, because of the greatnesse of my living, or for the love of Money, whereof you afterwards accuse us: It is a sub­ject upon which (to my best memory) I never yet pleaded in the Pulpit, though justly I might, and having lived now nineteene yeares in a Congregation of many hundred people, I never yet sued, or any way troubled any one of my Congrega­tion for Tithes, or any other dues, although my small livelihood that way, hath come in only by small Tithes; yet I know not what distractions may arise from such as you, sowing your seeds of distractions amongst them which formerly lived in peace and love; And if any shall hereafter refuse to pay to their painfull Pastours their accustomed dues, they may justly be suspected to have tasted too deepe of your wild Gourd Pottage, wherewith your Auditours are so swolne in themselves, and against the Ministery, and cannot perceive death in the Pot, be­cause they are not of the Sons of the Prophets: But all that I have said, is to vindi­cate from your so false and horrible calumnie of denying Christ to be come in the flesh, both the Ministery in receiving Tythes, and the Magistracy in making and maintaining a Law, for the paying of the same, for through the Ministery you strike at the Magistracy: but it is a plausible Doctrine to the multitude, with whom you strive to prevaile, first cry downe Tythes, under the name of the Cere­moniall [Page 9] Law, then from Christian Liberty cry down all Law, then from wresting the Apostles words, 1 Cor. 3. 21. Plead your generall right, scrie All things are yours, and so seize upon them; it is the course which your Brethren in Germany steered before you, you cannot denie it.

The next thing that offends you is our Temples, (as you call them) Consecra­ted places for Worship, and ministring in our consecrated places; but why do, you not call them by their usuall names, our Churches, or those names by which you teach your Disciples to call them our steeple-houses? these are your eye sore [...], you cannot looke upon them without offence taken, though none given: you can­not passe by them in your mad humour, without snapping at them: if you like your chimny corners better, or if you thinke your Barnes and Hogsties as good, (as some of you are not ashamed to affirme) please your selves in your choice, and let us alone with ours, let us not envy one another: But why not consecrated places for the Worship of God? let but your followers know, that by consecr [...] ­ted places we meane no more, but places sanctified to us for our comming toge­ther for the Worship of God, and they shall quickly discover you; Are not all things sanctified unto us by the Word of God and Prayer? 1 Timothy 4, 5. and wee acknowledge no other Holinesse in these, no inherent Holinesse, but onely a relative Holinesse, in respect of that use for which they are set apart, even the publique Worship of God: do we not usually call those places profane, which are as the publike Schooles and Stages of prophanesse? why then may we not as well call those places holy, which are set apart for the publike teaching, and practice of the duties of holinesse? why was that place holy where Moses stood, where Jacob slept, but because God manifested himselfe there? And where doth God now so manifest himself as in the publick dispensation of his Or­dinances? are not then these places sanctified unto us for this use? you thinke it decent in your private house, to have one roome set apart of the dressing of your meate, another for the eating of it, and another for lodging; and is it not as de­cent to have one roome set apart for the publique Worship of God, one house in a whole Parish? I confesse I should account that man but profane, who having built him a dwelling house, would not pray to God to blesse and san [...] to him and his, for that use for which it was built: and shall any man co [...] [...]uch an height of prophanesse, as not to thinke that house to be sanctified unto us by the Word and Prayer, which is set apart for the Worship of God? for we account not of their Consecrations by Holy Water and Popish Exorcismes. If you be offended with these places, because they were before prophaned by Idolatrous and superstitious Worship, consider that if they be not now capable of holinesse, nei­ther were they before capable of prophanation, nor are they any longer holy or prophane, but in and for their use and abuse.

But how come you to be angry with our word Church? surely, if you knew but the signification of the word, you could not wonder that the people of God, and the house set apart for those people to meet in, for the Worship of God, should be fitly called by that one name Church, or Kyrke, which commeth of the word [...] or by contraction of [...], which signifies no more but the Lords, [Page] or the Lords house, now wheras the eart [...] Lords, and all that is th [...] will you not allow him a house to be called his? not where he may dwell, [...] where his servants in whom he dwels may meet to serve him, where his na [...] may be publiquely called upon? If you make our Churches a part of the Ceremo­niall Law, take heed you do not make all decency and order, and all circumstances of Worship Ceremoniall, and so bring in disorder and confusion.

Thus I hope it will appeare to any indifferent Reader, that we deny not Christ to be come in the flesh, by having places set apart to us for the Worship of God, or by living upon the Gospell, when we Preach the Gospell: do not you rather proove your selves worse then the Heathen? they never denyed a place of Wor­ship, even to their Idolls.

And doe not you plead for them that are given to filthy lucre, in denying a c [...] ­taine livelihood to them that preach the Gospell? and if your selfe be a Minister of England, do you not throw durt in your owne face, when without exceptio [...], you thu [...] condemne the whole English Ministry? but I forbeare, because may be you do it ignorantly, I hope this will ere long be your excuse.

He proceeds to accuse us for denying Christ in all his Offices, That we [...] him to be our annointed Priest and Prophet, in holding up Infant-Baptisme; and that we deny him to be our King, because we are not dipped: with many other abs [...]i­ties and false accusations, only charged upon us, and not any waie proved. The Apostle commandeth, not to receeve an accusation against an Elder, under two or three witnesses: 1 Tim. 5. [...]19. Surely then he walkes contrary to the Apostles [...], which layes so many and grievous accusations against all the Elders of a whole Nationall Church, without any proofe.

He accuseth us, for holding and teaching that Beleever-Infants have [...] right to heaven, by a fleshly Covenant. But when did we ever affirm this? where did we ever teach this Doctrine? It is only the Covenant of Grace that entitleth us to that Kingdome, not a fleshly Covenant: this we hold, this we teach.

And as for your explication of your accusation, namely, the promise of life in Christ, belongeth to the Beleever and his Seed, and the Seed and Posterity of all the faithfull borne within the Church, have by their birth an interest into the Co­venant of Grace, and a right to the Seale of it; we teach no more hereof, [...] what the Scripture teacheth. The Apostle Acts 2. 39. when he exhorts them all to be baptized, brings in this as a reason, because the Pro­mise is made to you and to your children, therefore we teach, that the Promise which should bring [...] Baptisme, belongs to the faithfull and their seed; the Covenant of Grace being the same with the faithfull now, in respect of the substance of it, that it was with Abraham, Gen. 17. 7. Even that everlasting Covenant, To be a God unto thee, and to thy seed after thee. This was the Covenant confirmed of God in Christ, Gal. 3. 16, 17. Looking upon all that are in Christ as one: ver. 16. This Covenant was not disanulled by the Law: ver. 17. either by the giving of the Law, or by the taking away the Ceremoniall part of the said Law by the death of Christ: and the Apostle tels us plainely, that all that are in Christ are one in him, and Abra­hams seed and heires according to the Promise: Gal. 3. 28, 29. So that you must [Page 11] either exclude the Children of Beleevers from Christ, or give them the same interest in Christ with their Parents, and so to be in Covenant with God in Christ, and to have a right to the Seale of the Covenant: neither doe I affirme this to be any fleshly priviledge that gives this right, but the promise of God of his free grace, to be a God to them and their seed, to shew mercy to thousands. For if the root be holy so are the branches, Rom. 11. 16. therefore wee account the Children of beleeving Parents holy, 1 Cor. 7. 14. with a federall holinesse, and that from hence, that Gods Covenant is to them and their seed. The Covenant therefore belonging unto them, I see no reason why they should be denyed the initiall Seale thereof, to seale unto them the Priviledges of the same.

Neither doth that which our Saviour speaketh to Nicodemus, any way make against it, but much for it. That which is borne of the flesh is flesh, and that which is born of the spirit is spirit, marvail not that I say unto you, that you must be born again Joh. 3. 6, 7. & v. 3. except a man be borne again, he cannot see the Kingdom of God. Our Saviour would give Nicodemus & us to understād, that we must take heed that we content not our selves in an out-side profession, which the Apostle calls, having confidence in the flesh, Phil. 3. 3. where the Apostle reckons up Circumcision, as the first part of the flesh, v. 5. and yet we know, that was the Seale of the Cove­nant of Grace, which God made with Abraham and his Seed. As Paul durst not, so Nicodemus and we must not rest in the outward Ordinance, but in and through these we must looke, at and for, the worke of Gods Spirit in our hearts. To be borne of the flesh, even to have Abraham for their Father, which the Jewes so much rested upon, did but priviledge the Jewes with the priviledges of a visible Church, which though great, Rom. 9. 4. A [...] Adoption, and the glorie, and Cove­nants, whereupon they are called the children of the Kingdome, Matth. 8. 1. though to be cast out, the Children of the Covenant, Acts 3. 25. though many of them beleeved not. And the children of God, Gen 6. 1. Deut. 14. 1. though with many of them God was not well pleased; as Paul calls all them of the Churches of Ga­latia, Gal. 3. 26. Ye are all the Children of God by faith in Christ Jesus, though we cannot conceive, but that there might be some Hypocrites in those Churches: yet as there was, and is, the outward part of the Seale of the Covenant, and the Inward; the outward, Circumcision of the flesh, and washing with Water: the inward, Circumcision of the heart and Regeneration; so there are the outward Priviledges of the Covenant, and the inward: The outward belonging to all that are within the face of the outward visible Church, as to have Gods name put up­on them, to be called his people, and to partake of his Ordinances, which are the meanes of Salvation: The inward belonging onely to the mysticall body of Christ quickned by his Spirit; and lest we should content our selves in, and rest upon the outward, our Saviour shewes us the necessity of being partakers of the inward part, in the work of Regeneration. Now whereas all were corrupt and lost in A­dam, as well children as others, and flesh and bloud cannot enter into the Kingdom of Heaven, there is required, for the salvation of children, the renewing of their nature, by the secret worke of the Spirit of God in them, these beginnings of the Kingdome of heaven, being in them, like a graine of Mustard-seed sowne in the [Page 12] earth, which when it is sowne, cannot be seene or found, by them that [...] say where is it? or how shall it grow? yet he that hath sowne it, knowe it i [...] there, and though for some time it lye hid, yet in due time it shall grow up, [...]nd bring forth fruit: so are the beginnings of grace in Infants; therefore they ough [...] not to be denyed that Seale, which Christ appoynted to be set to that grace, which his spirit worketh in regenerating and renewing them, Baptisme being the lav [...] of Regeneration. If the Papists should heare you urge this place against the Baptisme of Infants, they would laugh at you, as being the maine place by which Bellarmine and others use to prove the necessity of their Baptisme: and many reverend Divines have seen and declared a great force in these words [...] Baptisme, but never any could see any thing in them against it, as f [...]rre as ever I could either read, or any way learne. The Spirit of God moving upon these wa­ters of Baptisme in this new Creation, or worke of Regeneration, as hee move [...] upon the waters at the first Creation; untill God create light in us, freeing us from the powers of darknesse, wherein we are by nature; therefore in this particu [...] hold your peace, unlesse you would be ridiculous: Wee affirme not, that genera­tion can bring our Children to heaven, being all by nature the children of wrath, but that the Infants of Beleevers are the Children of the Kingdom & of the Cove­nant, though many of them may be cast out, yet they are within the Covenant, as the Children of the Jewes were, to be partakers of all the outward visible pr [...] ­viledges of the Church; and many of them; even of the Infants of Beleevers, are ingraffed into Christ; and shall grow up in him to everlasting life: this is not to deny Christ our anointed Priest; but for any to deny unto Infants, the benefit of the Covenant, which is ratified to all that are in Christ, by his bloud; this is as farre as I conceive, to deny Christ to bee the anointed Priests for infants, therefore take heed lest judging others, you condemne your selfe.

Your next accusation, is, that we deny Jesus the Christ to be our anointed Pro­phet, whom we ought to heare in all things, who (say you) teacheth, that none are the subject of Baptisme, but such as manifest the beliefe of their hearts; by the confession of their lips, and repent of their dead works, yet wee baptize, or (as you say) rather rantize Infants, that cannot confesse their faith, nor manifest their repentance.

But where doth Christ teach this which you affirme of him? take heed you be not found a false Witnesse against Christ, you produce for your evidence, Acts 8. 38. the Eunuchs example: if Christ teach this your Doctrine in this place, it is either in direct Words, or by Consequenc: In direct Words it is not, the Words being onely a declaration of matter of Fact; and not doctrinall, let us see therefore if it may bee collected by consequence: and because you have not laid your consequence, I will lay it for you as strongly as I can. The Eunuch was baptized upon confession of his faith required of him, therefore none must be baptized, but such as make confession of their faith: I shall shew you the strength of this consequence, by another of the like nature: A Father had two sonnes, the one growne up, the other an infant; the elder askes his Father for food; his father answers, if he will worke hee shall have food; thus the elder upon his profession to work required of him, receives food; doth it follow, that [Page 13] therefore the Infant must receive no food, because he doth not make profession that he will worke? this consequence is as strong as yours can be, and somewhat stronger, because this is backed with a Precept, (which yours l [...]cks) 2 Thes. 3. 10. if any would not worke, neither should he [...]ate; but you can no where [...]d, If any professe not his faith, let him not be baptized. The like may be said concer [...] ­ing repentance: Act. 2. 38. As for rantizing or sprinkling, I suppose I have al­ready cleared it, that that is baptizing.

It seemes this is all you have to say against Paedo-baptisme for the prefers, till afterwards in the close, where I shall finde you out: only you are offended with Mr Bright, and Mr A [...]iston for preaching: That though there be no command from Christ, for baptizing Infants, yet there is no command against it, therefore they may baptize them. I know not whether this was their Doctrine or not, but I beleeve none of them would teach, or grant, that Christ gave no command no for it: you have this but by hear [...]-say, from some ignorant others: but that there is command against it, therefore they may baptize them, this Argument was used by [...] and others, with whom Mr Corn is not worthy nor able to contest [...] In­fantes sun [...] baptizandi quia unsquam prohibeture the strength of which reason, de­pends upon the perfection and sufficiency of the Scripture, that it containes all things necessary both for knowledge and practice, either in particulars or gene­ralls, either directly, or by consequence, therefore nothing is unlawfull but ther­in forbidden, nothing necessary either to be knowne or done, but therein is re­vealed and commanded, either you must confesse this, or with the Papists, bring in your unwritten traditions, and set up their authority upon that Tence of the Scriptures insufficiency.

As for your application well may your soule be sadded at the consideration of the the place by you alleadged: Deut. 18. 20 if you do but truely lay to heart, that in this very point, you speake that in the name of the Lord, which he hath not com­manded you to speake, when you to say that Christ teacheth, that none are the sub­ject of Baptisms, but such as manifest the beliefe of their hearts by the con­fession of their lips; Christ never taught this, you never learned it of him, and yet you teach it: do you herein make Christ your annointed Prophet? looke to it.

In the next place, you flie upon us for denying Christ to be our annointed King, and so for open rebellion against him: and all because we will not be dipped: we acknowledge but one Baptisme, In the name of the Father, and of the Son, and of the Holy Ghost, with which we have been already baptized in our Infan­cy: and whosoever shall despise that Baptism: wherein he was then sprinkled, or any way washed with the bloud of the Covenant, doth he not tread under foot the Son of God, and count the bloud of the Covenant wherewith he was sancti­fied, an unholy thing? and doth he not come neare unto offering despite to the Spirit of Grace, Heb. 10. 2 [...]. which offered unto him Grace in that initial Seale, and he esteeme it not? but we have no such custome, nor the Churches of God; yet I hope you may obtaine mercy because you do it ignorantly, unlesse this ignorance that is in you proceed from the hardnesse of your heart: Eph [...]. 4. 18 As for your charge of persecution, you can neither tell when, not whom in par­ticular [Page 14] we have ever yet persecuted, and I suppose our Negative may passe as well as your Affirmative: if you account our walking contrary to all men, (which you would fasten upon us) any part of persecution, let any that is impartiall judge whether we, which maintaine our Union and Communion with all the Churches of God, or you and your Sect, which separate from them all, walke more contrary. But many times, they that are themselves most guilty, thinke to excuse themselves by accusing others, Ahab is ready to charge the Prophet for troubling Israel, when it was himselfe and his father house.

He proceeds to a relation of his reading concerning the Testaments; He reads but of one, whereof, the former made, and to be observed by the circumcised people in their generations, untill the time of Reformation: now if he understand the Books of the Old Testament, Moses and the Prophets, that they were to be obser­ved only by the circumcised people, and only till the comming of Christ, he will thereby prove himselfe Hereticall: Rom. 3. 31. Ephes. 2. 20. but if he understand by Testament, the Covenant which God made with his people, then he may read of the Covenant which God made with Noah and his seed after him: Gen. 9. 9. the Covenant which he made with Abraham and his seed: Gen. 17. 7. the Covenant which God made with his people Israel, when he tooke them by the hand, to bring them out of the Land of Egypt; Jer. 31. 32. And the new Cove­nant, promised to the house of Israel, and the house of Judah: Jer. 31. 31. Which is that new Testament, under which we now are: Heb. 8. 8. Heb. 9: 15. Now then if Mr Cornewell have read the Scriptures, he hath read of more Covenants then two, or must acknowledge some of these Covenants to be one and the same: and from which of these Covenants can it be collected, that the Seale of the Co­venant doth not belong to Children with their Parents? doth not the forme of them all run, to them and their seed, the Children of Israel, the house, without any exception of children? And seeing he must needs have one lash more at In­fant-baptisme, he takes it from a distinction of I know not whom, as if there were one promise for the Father, and another for the Seed, whereas we teach, that the same Promise belongeth to the one and the other, both the Father and his seed included in that one promise of the Covenant, I will be thy God, and the God of thy seed.

And whereas Mr. Cornewell laies it downe as a ground, that only the Circumci­sed Israelites should keepe the Passeover, his collection from hence surely is most false, that hence the Covenant of circumcision was given at once to Abraham, and all borne in his house, and bought with his mony: surely it was not hence, that Abra­ham was circumcised, that he should eate the Passeover, which was not instituted in many yeares after Abrahams death: And whereas he urgeth one way for admit­tance of the father and his seed, from hence, that Abraham and all his were circum­cised the same day, doth this make any thing against the baptizing of children, when their Parents are baptized? let any indifferent Reader judge if this doth not make for the admission of children with their Parents, as we affirme?

In the last place he urgeth the Baptisme of Infants to be contrary to our Cove­nant, to oppose all Popery and Popish Innovations, and so will make this a Popish [Page 15] innovation. Where, first let him remember, that wee are as well tyed by Cove­nant, to endeavour the extirpation of all Heresie and Schisme, and let him first clear himself of these, before he accuse us of the other: but let us see how he will prove this to be a Popish Innovation. He tells us, we joyn with the Apostate Fi­dus, and the Councell of the 66 Bishops in the dayes of Cyprian. If Fidus were a­live to answer for himself, he would returne to Mr. Cornwell the name of Apostate, and content himselfe with his old name Fidus, by which he hath bin known these 1400 years; and whereas the title of Priest is cast upon him, as a reproach, it is no other then Presbyter sotranslated by Mr. Cornwell; and if it be accounted an Inno­vation, to joyne with 66 Bishops, and that glorious Martyr Cyprian, faithful Pa­stors assembled together in the Primitive times, and that in the received doctrine and practice of the Church of God, continued from the Apostles, (as Origan and Augustin witnes concerning the Baptisme of Infants) which hath so good war­rant from the word of God against a Sect sprung up within lesse the one hundred and thirty years, first spread by St [...]rkins in Germany; if (I say) to joyne with these, in this, be Innovation, then let us be accounted Covenant-breakers.

But let Mr. Cornwell, or his adherents shew, when ever in the Primitive times the Baptisme of Children was not in practice in the Primitive Church, or else no body of a sound minde can beleeve it to be an Innovation.

The question from Fidus to Cyprian was, not whether Infants were to bee baptized, or not, but whether or no they were to bee baptized before the eighth day, because Baptisme succeeded in the roome of Circumcision. To this, Cyprian with 66. Bishops assembled together, answer'd in his eighth Epist. lib. 3. Quan­tum ad causam infantium pertinet, quos dixisti [...]intra secundum vel tertium diem, quo [...]atisunt constitutos baptizari non oportere, & considerandam legem esse circum­cisionis antiqu [...]; [...] [...]ntra octavum [...]iant, cum qui natus est, baptizandum & sancti­ficandum non put [...], long [...]aliudin concilio nostro omnibus visum est: in hoc enim quod tu putaba [...] esse faciandum, ne [...]o consensit, & a Baptismo & gratia pro­hiberi non debet infans receus natus. None agreed to the not baptizing of Infants, but were all of another minde, even that children, though newly borne, were not to be kep [...] from Baptisme. This was then the Doctrine and practice of the Church, and how can you have the face to affirme, that it was left arbitrarie, till in the time of [...] the third, it was ratified by a Deor [...] under the penalty of Excommunication: you ha [...] been already lasht, for [...], and dare you persist? you cannot but know that this is a meere falshood of your owne invention, if you doe but open your eyes, and look into any Antiquity, but you thinke none of your Congregation can discover it, then do matter. Innocent the third lived about the yeare 1198 [...] Math. Palmerii [...] & [...], You have taken a leap of above 900 yeares to joyne Cyprian and Innocent together.

When you say, By this Act of Fidus, and the Councell of 66. Bishops, and the Decree of Innocen [...]ius the third, the Nationall Churches have trodden the holy City of Beleevers in Jesus Christ dipped, under fo [...]t [...] 42 Moneths, which rec­koning a day for a yeare, may [...] 1260 yeares, Rev. [...]1. 2. From whence doe you take your Computations of [...] 1260 yeares? if from Cyprian it will [Page 16] amount to more by above one hundred and thirty yeares, if from Innocent, not [...] so much by above 800 years, and you cannot reckon from Fidus or Cyprians time, for your selfe confesse that in their time, and a long season after, untill Innocent the third, baptizing of infants was held an arbitrary thing, and therefore that was no trampling of any under foot; for if arbitrarie, all had their liberty; there­fore your account must be from Innocent the third, whom you give us both in Figures and words at length, lest any should thinke you were mistaken: and here sure you come short of your reckoning above 800 yeares: will you not confesse your selfe here at fault? tell your Congregation you were mistaken, and let them for other things trust you accordingly.

But let us see if it were left arbitrary till Innocent the thirds time. I suppose you know, that the Decrees of Councells were so binding, that they left nothing a [...]bitrary which they bound under the penalty of Anathema, you may finde a De­cree in the Milevitan Councell many hundred yeares before Innocent the third, Quicunque parvulos recentes ab uteris matrum Baptizandos negat Anathema [...] Whosoever denyeth Children to be Baptized, as soon as they are borne, let him be A­nathema. Was this to leave it Arbitrarie? And if it had beene Arbitrary, yet from thence it appeares, that it was the practice of the Church in those Primitive times, even whilst under Persecution, neither can Mr. Cornwell or any other shew when ever the Baptizing of Infants was not in practice in the Church of God.

And whereas he requires Actuall faith and repentance, as necessarie to Bap­tisme, he cannot but know that faith and repentance are as necessarily required in Scripture phrase to justification and salvation, as to Baptisme, Luke 13. 3. Ex­cept ye repent ye shall all likewise perish, Rom. 3. 28. A man is justified by faith, Mark 16. 16. He that beleeveth not shall be damned. Now if the want of Actuall faith and repentance, (even in the judgements of Antipad [...]baptists themselves) doe not debarre Children from justification and salvation, why should it debarre them from Baptisme? And seeing that the blessing of Abraham is come upon the Gentiles even the Covenant of grace, which God made with Abraham, not abrogated, Gal. 3. 15. 17. but continued and confirmed to all that are in Christ as Abrahams seed, verse twenty ninth; For that Covenant or Testament which the Apostle speaks of as the old Testament abrogated, was not in reference to the Covenant made with Abraham, which was the essentiall Covenant of Grace, but in reference to that Covenant which hee made with the Is­raelites, when he took them by the hand to lead them out of the Land of Egypt, as appeares, Heb. 8. 8, 9, 13. which as the same Apostle explaining himselfe, tells us, stood in meats and drinks, and divers washings, and carnall Ordinances, Heb. 9. 10. Which were outward Ordinances annexed to the Covenant, for its manner of Administration, yet called by the name of the Covenant, even as Circumcisi­on also is called the Covenant, though but a Signe or Seale of the Covenant, by a Metonymie of the Adjunct: these outward Adjuncts are onely abrogated, as it stood onely in these: but the substance, I will be thy God, and the God of thy seed, continues still firme: God then having ordained a Law, that Children should be within the Covenant, and have the initiall Seale of the Covenant, Gen. 17. let [Page 17] them shew where the Law is repeal'd, that Children may not have the initiall Seale, as well now under the Gospell, as under the Law; unlesse Children be by the comming of Christ debarred from some manifestation of Gods grace to them, which before they were partakers of, as to be members of the Church, and to have the initiall Seale of the Covenant, which Baptisme is to us, as Circumcision was to them, even a Seale of the righteousnesse of faith, Rom 4. 11. Baptisme suc­ceeding in stead of Circumcision, Col. 2. 11, 12. where the Apostle tells them, they are compleat in Christ, not wanting Circumcision, being Baptized, as is to be collected from that place. As also Children belong to the kingdom of God, Luk. 18. 16. & how can we let them come to Christ, but by Baptisme? So likewise the chil­dren of Beleevers are holy, 1 Cor. 7. 14. and the promise belongs to them, Acts 2. 39. and they were Typically baptized in the Cloud, and in the red sea, 1 Cor. 10. 2. and we have Christs command for Baptizing all Nations, Matth. 28. 19. And the Apostles examples for Baptizing whole Families, without any excep­tion of children, which are a great part of a Nation and Family, and not one word in Scripture against the Baptizing of children; therefore I can see no rea­son, why Children should not bee Baptized; and whosoever shall despise that Baptisme, which they received in their Infancy, despise the Bloud of Christ, which was therein offered unto them; and unlesse they repent of their heinous sinne, they may justly feare, that God hath given them over to strong delusions, and have great need to pray, as we shall be ready to pray for them, that if it be possible, this their wickednesse may be forgiven them, that they may returne from their wan­drings, and come home to that great Shepheard, into his owne Fold, to hold the unity of the Spirit in the bond of Peace and love; to the praise of the glory of Gods Grace.

THat there is no salvation for any man or woman, save in the Lord Jesus Christ onely, Act. 4. 12. There is salvation in none other. For there is none other name under Hea­ven given among men, whereby we must be saved.

2. That the New Testament is the last Will and Testament of Jesus the Christ, ratified with his owne blood, and given to the Church of beleevers, in Jesus the Christ dipped, together with all the promises, ordinances, priviledges, and the inheritance there­in bequeathed, (the Testator Jesus being dead) is now in force to all beleevers in Jesus Christ dipped. And no men, nor powers, (by what name or title soever distinguished) under the pe [...]l­ [...]ie of an Anathema Marana [...]ha, (for not loving the Lord Jesus Christ) may adde to is, o [...] [...] from it; lest they dis-anull the everlasting Testament of the Lord Jesus, which is to continue un­till Christs second comming to restore all things, Rev. 22. 19. Luk. 22. 20. This Cup is the New Testament in my bloodshed for you, viz. beleevers in Jesus the Christ dipped.

These Positions being granted, which I cannot see how otherwise under the penaltie of a curse they can be denyed;

First then, it will necessarily follow, That no man, nor woman, according to the Scriptures, of the New Testament, can be saved, except they beleeve in Jesus the Christ, and be dipped, Mark. 16. 16.

He that beleeveth (in Jesus the Christ) and is dipped, shall be saved. But he that beleeveth not ( viz. in the Christ) is damned; because there is salvation in none other, Mark. 16. 16.

Concerning the salvation of the elect (whom he will save in mysticall Babylon, even in the dar­kest times of Popery and Superstition;) we meddle not with: because secret things belong to God; and revealed things contained in the inspired Scriptures of the New Testament, belong to us.

Secondly, no man, nor woman, is a fit subject to be admitted into the Church of beleevers in Je­sus Christ, to continue in the Apostles-Doctrine, and fellowship, in breaking of bread and pray­er, according to the Scripture-record of the New Testament; unlesse he or she beleeve in Jesus the Christ, and be baptized: or, more properly in English, dipped, Act. 2. 41. They which gladly received his word, were dipped, and the same day were added to them, (viz. the congregation of Christ gathered, consisting of an 120 persons in one place, both of men and women, Act. 1. 4, 15.) about 3000 soules. And they continued stedfastly in the Apostles doctrine, and fellowship in breaking of bread an [...] prayer.

These things being thus premised; I hope it will appeare plainly to every loyall English Cove­na [...]ter, that standeth for a Reformation in England, agreeable to the word of the New Testa­ment, ratified with the blood of the Lord Jesus Christ: That beleevers in Jesus the Christ dipped, are no Hereticks, as M. Whittle, Minister of East-Maling in Kent, and his brethren, doe affirme in publick they are: For these ensuing Reasons.

1. The Congregations of beleevers in Jesus the Christ dipped, doe confidently affirme in all their teaching; that there is no salvation, save in the Lord Jesus the Christ onely, Act. 4. 12.

2. That Jesus (who was crucified, dead, and risen, through whom we that beleeve, receive re­mission [Page 19] of sinnes, and are justified from all things from which we could not be justified by the law of Moses, Act. 13. 39.) even I say, that Jesus in whom we beleeve, and preach, is exalted to be the Christ, as holy Paul affirmeth, Act. 17. 3. and Peter, Act. 2. 36.

1. The Lord Jesus is the Christ; in English, Annoynted of God, to be our high Priest, that of­fered his owne body in sacrifice to take away our sinnes, Heb. 10. 10, 14. and that ever liveth to make intercession for us, Heb. 7. 5.

2. He is the Christ, in English, Annoynted of God, to be our Prophet (whom the Father of glory commandeth us to heare) Matth. 17. 5. Heare him.

Peter telleth us the extent how far, in all thing whatsoever he shall say unto us, Act. 3. 22.

Else the danger followeth, It shall come to passe, that every soule which refuseth to heare that Prophet, shall be destroyed from amongst the people, Act. 3. 23.

He is the Christ; in English, Annoynted of God to be our King, whom the Father of glory hath exalted to be the highest power in heaven and earth, Ephesi. 2. 20. Matth. 28. 18. 22 Christ him­selfe acknowledgeth: therefore every soule must be subject in spirituall things to this highest power. For whosoever resisteth this power, resisteth the ordinance of God: and they that resist, receive to themselves (for not obeying the voyce of the everlasting Gospel, that cryeth to them to repent and be baptized in the name of Jesus for remission of sinnes, Act. 2. 38, 39, 40. compared with 2 Thess. 1. 6, 7, 8, 9.) damnation.

Hence it is that we poore despised beleevers in Jesus the Christ dipt, owne Jesus the Christ to be our eternall high Priest, that manifested his love to us in the Covenant of Free grace, to dye to take away our iniquitie (who were sometime foolish and disobedient, &c. Tit. 3. 3.) and ever liveth, to reconcile us to the Father of glory. This love discovered, caused us to hearken to the voyce of Jesus our Annoynted Prophet; for his voyce is lovely: And when he revealed to us, by his word and good Spirit, that none was the subject of baptisme; but such as beleeve in Jesus the Christ, and repent of their dead works. When this truth was revealed, we hearkned to the voyce of Christ onely, as his sheepe ought to doe, Job. 10. and regarded no more the voyce of a stranger, the Pope, the Bishop, the Priest. Nay when Christ was discovered to be our King, and that we were but as Rebels, untill we did obey his command, when he by his good Spirit discovered what his commandement was, namely, that we which beleeve in Jesus Christ, must repent and be dip­ped in the name of Jesus Christ: the love of Christ our King constrained us to arise and be dip­ped in the name of Jesus Christ: as we find 3000 at one time gladly received his word and were dipped, Act. 2. 41. Yea, and Saul and the cruell Jaylor, being instructed what dutie Christ requi­red of them, arose and were baptized: Seeing it is written for our everlasting consolation, Christ to become the author of eternall salvation to them that obey him. Heb. 5. 8.

Now M. Whittle, seeing you and your brethren, the English Ministery, acknowledge, That there is no salvation but in Jesus Christ alone, Act. 4. 12. it is your dutie to prove, that the same Je­sus whom you say you preach, is the very Christ: namely, that you owne him in all your practi­ces and ordinances, your Annoynted Priest, Prophet, and King; lest by denying Jesus the Christ, you discover your selves Antichristian, 1 Joh. 2 22. Now M. Whittle, though you and your brethren confesse Jesus to be the Christ, with the lips, yet by your practices you deny him in all his royall Offices.

Namely, first, they which hold up any part of the Ceremoniall Law, which Christ by his death hath abolished, deny Jesus the Christ to be come in the flesh: But you, M Whittle, and your bre­thren the English Ministery, hold up some part of the Ceremoniall Law, that Christ by his death hath abolished; as Tythes, Temples, viz. Consecrated places for Worship, Offerings, and Priest­hood, to receive Tythes, and Minister in your Consecrated places: Therefore you deny Jesus the Christ to be come in the flesh, whatsoever you seeme to professe to the contrary.

Secondly, you and your brethren hold and teach, that beleever-infants have a right to heaven by a fleshly Covenant: Namely, the promise of life in Christ, belongeth to the beleever and his seed, and the seed and posteritie of all the faithfull borne within the Church, have by their birth an interest into the Covenant of grace, and a right to the seale of it; Baptisme, (which you say) is a seale of the infants ingrafture into Christ, and union with him, Regeneration, Adopti­on, Remission of Sinnes, and Life Eternall. Which Doctrine of yours contradicteth the Lord Jesus Christ, who telleth Nicodemus, a forme of beleeving Abraham, and borne within the Church of the Jewes, and circumcised the eighth day. That which is borne of the flesh, is flesh; and that [Page 20] which is borne of the Spirit, is Spirit, Marvell not that I say unto you; that you must be borne a­gaine, Joh. 3. 6. So that by the Doctrine of Christ, who is Truth it selfe, and cannot er [...]e, (though M. Whittle, and the whole English Ministery may,) that it is not generation, nor any fleshly pri­viledge, can give the Infant of a beleever an interest into the Covenant of grace, but Regenera­tion. Doe you not M. Whittle, by this your Assertion, deny Christ your Annoynted Priest; that, (according to the Scriptures) purchased eternall life for beleevers? Act. 10. 43. 1 Pet. 1. 18, 19, 20, 21, 22.

Againe, M. Whittle, you and your brethren deny Jesus the Christ to be your Annoynted Pro­phet, whom you are to heare in every thing he shall say unto you, or your soules must perish, Act. 3. 22, 23. Now Christ teacheth, that none are the subject of baptisme, but such as manifest the beliefe of their hearts, by the confession of the lips, That the Lord Jesus is the Christ, Act. 8. 38. And repent of their dead workes, Heb 6. 1. Act. 2. 38. yet you baptize, or rather rantize Infants, that cannot confesse their faith in Christ, nor manifest repentance from dead workes.

Yea, M. Whittle, some of your brethren, as M. Bright, M. Aliston, and others, preach and pub­lish; though there be no command from Christ for baptizing Infants, yet there is no command a­gainst it; therefore they may baptize them.

Now truely, Sir, my soule is sadded to heare what they affirme, knowing what is written, Deut. 18. 20. That Prophet which shall presume to speake a word in my Name, that I have not commanded him to speake: Even that Prophet shall dye. So that your soules are in danger of wrath (my learn­ed Countrey-men,) if you have not commandment from Christ to warrant your Infant baptisme.

Moreover, M. Whittle, you and your brethren deny Jesus Christ to be your Annoynted King, in that you yeeld not obedience to his Gospel-Commandement; namely, Repent and be baptized every one of you in the Name of Jesus Christ, for remission of sinnes, and ye shall receive the gift of the holy Spirit, Act. 2. 38. (Seeing they are the first Gospel Commandements with promises,) and for your rebellion against the Crowne and Dignitie of King Jesus, and your disobedience in not obeying the Gospel of the Lord Jesus; you can expect no other but to be punished with ever­lasting perdition, 2 Thess. 6. 7, 8 9. unlesse the good Lord perswade you to change your mind, and be dipped in the Name of Jesus Christ for the remission of your sinnes, which are very grievous before the Lord.

First, your sinne of persecution; For you persecute them that contend for the faith of the Lord Jesus Christ in truth, that you seemingly professe: so are abominable and disobedient, &c. Tit. 1. 1. 16.

Secondly, you stand out In rebellion against the Crowne and Dignitie of Jesus Christ, And would not he should reigne over you, Luk. 19. 27. These mine enemies that would not I should reigne over them, bring them hither, and slay them before me.

Thirdly, the blood of the righteous, that have contended for the faith of the everlasting Gos­pel, once given to the Saints; (that keepe the Commandement of God, and the faith of Jesus, Rev. 14. 12.) cryeth from heaven for vengeance this day against you, who now walke in the steps of the high Priest, and Pharisees of old, who killed the Lord Jesus, and their owne Prophets, and have persecuted us, and please not God, and are contrary to all men, forbidding us to preach the Gospel to the Nations, that they may be saved, to fill up their sinne alwayes, for the wrath of God is come upon them to the utmost, 1 Thess. 2. 15, 16.

But if you have hardened your hearts through the love of money, which is the root of all your evill; Yet good Lord open the understanding of the multitude of the people, (that you have so long deceived by your pretended holinesse, and humane learning) that remaine in mysticall Ba­bylon; yea, and give them a true knowledge to depart from them, and not be partakers of sinne, denying the Lord Jesus the Christ: Yea, and the good Lord convince them, that they have beene in the number of them that have persecuted the Lord Jesus in his members (that have contended for the faith of Jesus Christ) though they did ignorantly, through unbeliefe: so that they may trembling cry out, What shall we doe?

Oh let thy good Spirit direct them [...] to repent of their dead works, and be baptized every one of them in the Name of the Lord Jesus Christ for remission of their sinnes; yea, and give them the gift of thy holy Spirit, that they may willingly forsake their spirituall Aegypt, the pleasures and profits of this world: And chuse rather to suffer affliction with the people of God, then enjoy the [Page 21] pleasures of sinne for a season: yea, and esteeme the reproach for Christ, to be greater riches then all the treasures of Aegypt; knowing there is a reward of glory sayd up for them in the highest heavens, Heb. 11. 26.

M. Whittle. I read in the Scriptures but of two Testaments:

The first was made by the circumcised people of Israel, and ratified with the blood of Calves and Goats, &c. And Moses sprinkled both the Booke, and all the people, saying, This is the blood of the Covenant that God hath enjoyned you, Exod. 24. 6, 7, 8. compared with Heb. 10. 19, 20. This Testament was to continue, and to be observed by the circumcised people in their generation, without any alteration, either by addition or dimunition under the penaltie of a curse, untill the time of Reformation, Heb. 9. 10. Namely, untill Christ the substance of all the shadowes was come, and crucified, Ephess. 2. 14, 15.

2. The second, or New Testament, ratified with the blood of the Lord Jesus, with all the Pro­mises, Ordinances, Priviledges, and the Inheritance therein bequeathed, (the Testator Jesus be­ing dead) is now in force to beleevers in Jesus the Christ dipped, and is to remaine till Christ commeth againe to restore all things. And no man or powers (under the penaltie of Anath [...]ma Maranatha) may adde to it, or detract from it, lest they dis-annull this last Testament, Rev. 22. 18, 19.

These things being thus premised, you may, (God enlightning you) easily discerne the vani­tie of that distinction that is now in use amongst you of the English Ministery, by which you de­ceive your simple hearers; namely, that there is one promise belongeth to the gathering of a Church, and another promise belongeth to a Church gathered: First, they say, Abraham was called and circumcised, and then his seed after him was to be circumcised. So say they, when God calleth his Church from Jewes and Heathen, they must first beleeve and repent before they are baptized: But when the Church is gathered, then (say they) the promise belongeth to the belee­ver, and his seed, and the seed or infants of beleevers are to be baptized.

Now that you may see the vanitie of this distinction; Moses, that was faithfull in all his house, as a servant, layeth downe the subject matter who should worship God in Israel, and keepe the Passe-over, and the Ordinances thereof; namely, the circumcised Israelites. Hence the Cove­nant of circumcision was given at once to Abraham, and all borne in his house, and bought with his money of any stranger which was not of his seed: Every male amongst them must be circum­cised the eighth day, or else they must be cut off from the people; the Covenant was broken. And it is said of Abraham, that he circumcised himselfe and Ismael his son, and all borne in his house, and bought with his money the selfe-same day that God commanded him, Gen. 17. 9, 10, 11, 12, 13, 14. So Gen. 17. 23, 24, 25, 26, 27.

And, If a stranger will keepe the Passeover to the Lord, let all his Males be circumcised, and then let them come neere and keepe it: For no uncircumcised person shall ea [...]e thereof, Exod. 12. 48. So that there was not on [...] way for the admittance of the father, and another for the seed, but one way for both; and it was to be a token in their flesh for an everlasting Covenant: namely, that [...] keeping the Law, should have the Land of Canaan for an everlasting possession, Gen. 17. 8, 13.

But when Israel changed this subject-matter; she is called a rebellious house, because she brought in strangers uncircumcised in flesh, and uncircumcised in heart to eate of his bread, and pollute his Sanctuary. And God chargeth them to have broken his Covenant, Ezek. 44. 6, 7. compared with Gen. 17. 14. Exod. 12. 48. So the Lord Jesus that was faithfull in all his House, as a Son, which house, are we beleevers in Jesus Christ dipped, Heb. 3. 6. layeth downe, how his Church should be ga­thered out of all Nations: namely, by preaching the everlasting Gospel: and who shall be bapti­zed; namely, every creature in every Nation that beleeveth in Jesus Christ, and repenteth of his dead workes, seeing the New Testament holdeth but one Lord Jesus Christ, one Gospel-faith, and one Baptisme: So that a beleever in Jesus Christ dipped, is the subject-matter to worship God in his spirituall house of the New Testament; and no man under the penaltie of a curse, might al­ter it, Gal. 1. 8, 9.

And as the Prophet was not to shew any of the Israelites that had broken the Covenant, in ad­mitting strangers uncircumcised in flesh to come into his Sanctuary, Ezek. 44. 6, 7. untill they were ashamed of their abominations: But if they were ashamed of all they had done, then they were to shew them the forme of the house, and the fashion thereof, the going out thereof, and the comming in thereof, &c. Ezek. 43. 10, 11.

Neither can you expect (O you that are of the English Ministery,) that the Lord Jesus [...] shew you the beautie of his spirituall House, and the catring in there at, and the O [...]d [...] thereof, [So long as (contrary to your Covenant to oppose all Popery and Popish In [...] and to see a Reformation agreeable to the Word of God) you joyne with th [...] Apostate [...] the Priest, and the Councell of the 66 Bishops, in the dayes of cyprian; yet in their time, and a long season after they held baptizing of infants as an arbitrary thing; untill it was after ratified by [...] Decree in the time of Pope Innocentius 3. under the penaltie of E [...]communication for all N [...] ­nall Chruches under the Popes Jurisdiction; to observe: Namely, that baptisme of infan [...]s of be­leevers should succeed circumcision. And by this Act of Fidus, and the Councell of 66 Bishops, and the Decree of Innocentius the third; the Nationall Churches have [...]roden the holy C [...] beleevers in Jesus Christ dipped under foot, ne [...]re 42 moneths; which, reckoning a day [...] year, may amount to neer 1260 years, Rev. 11. 2.] unlesse the Lord of his free mercy open your [...] with the eye-salve of his Spirit, and make you ashamed of all your Traditions of infant-baptisme, whereby you have enrighted a wrong subject to the Promises, Ordinances, Priviled g [...] and Inheritance of the Spirituall house of the New Testament. And when the Lord by his good Spirit shall convince you of all the evill you have done in Persecuting Christ in his Members, [...] contend for the Gospel faith: and especially for oppos [...]g the Lord Jesus in his Kingly and P [...] ­ph [...]ticall Offices in all his outward administrations in admitting of Members into the spirituall Kingdome of the Lord Jesus: Namely, by repentance from dead workes, confession of faith [...] Jesus Christ, and baptisme; which are the three first principles of the Doctrine of Christ, which all the members of the Churches of Judea, which were in Christ, tooke up and practised be­fore they were added to the spirituall house in breaking of bread and prayer, Heb. [...]. [...]. Act. 2. 41. So that you trembling, cry out, What shall we doe? The holy Spirit, (by Peter that sp [...] ­eth) will tell you: Repent, and be dipped every one of you in the Name of the Lord Iesus Christ for the remission of sinnes, and yee shall receive the gift of the holy Spirit: Then so many of [...] as shall gladly receive his word, shall be dipped, and shall be added to the Congregation of be­leevers in Jesus the Christ, to continue in the Doctrine we have received from the Apostles, [...] in Sain [...]s fellow-ship (that keepe the Commandement of God, and the faith of Jesus, Rev. 14. [...]. and in breaking of bread and prayer, Act. 2. 41. 42.) and have a right to all the Promises, [...] ledges, and Inheritance, that Jesus Christ, according to his New Testament, hath purchased [...] you that obey his Gospel, Heb. 5. 8.