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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94733	An apology or plea for the Two treatises, and appendix to them concerning infant-baptisme; published Decemb. 15. 1645. Against the unjust charges, complaints, and censures of Doctor Nathanael Homes, Mr Iohn Geree, Mr Stephen Marshall, Mr John Ley, and Mr William Hussey; together with a postscript by way of reply to Mr Blakes answer to Mr Tombes his letter, and Mr Edmund Calamy, and Mr Richard Vines preface to it. Wherein the principall heads of the dispute concerning infant-baptism are handled, and the insufficiency of the writings opposed to the two treatises manifested. / By Iohn Tombes, B.D.	Tombes, John, 1603?-1676.	1646 (1646)	Wing T1801; Thomason E352_1; ESTC R201072	143,666	170

they might give them the Lords Supper in which all Christ is communicated and baptisme should not be 〈◊〉 baptisme is the seale of the tender of Christ 〈◊〉 of the 〈◊〉 power of his blo●d 〈◊〉 of our Communion or partaking of Christ that is sealed in the other Sacrament pag. 64. It is true adultus must have faith such as it is naturall human before he can be baptized he must be willing by some inclination or other it were barbarous to baptize a grown man àgainst his will which could not be gotten but by some kind of 〈◊〉 though it might be just with man to punish him with death that should refuse as it is with God to punish with eternall death such as despise baptisme Nor do I thinke the principal ground of his new conceit pag. s. will satisfie which is that Matt. 28. 19. is thus to be expounded make all Nations Disciples by baptizing them and teaching whereas he himselfe sundry times reads it better make Disciples of all nations baptizing them and it is vainely alleaged that by is implyed in the participiall expression any more then verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expounded hee met them by saying or Matth. 27. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they followed by ministring unto him and I said justly Examen pag. 127. this conceit is so absurd that I presume none that hath any wit will entertain it though Master Hussey say page 6 I thinke if ever a man were out of his wit it was here but I shall be willing the Assembly judge whether of us two need sayle to Anticyra to purge our braines As for his answer to my book though I conceive it lettice fit for some lips yet in my apprehension it containes a fardell of mistakes in Logick Divinity and sometimes in Grammar but most of all of my meaning and the scope of my words and for●e of my reasons which being diligently compared with his book are a sufficient reply to it And therefore though hee conclude with a challenge to me yet he must pardon me if I make more account of my time then to cast it away in refusing such wild notions as he hath vented except I shall have so much spare time as to write a booke to make sport with wishing nevertheless that Master Hussey had some schoole of Divinity as he desires that he might be either better fitted to write or learn to be silent I have been larger in this matter then I intended at this time that I might shew the vanity of Mr Leyes vaunt and however God dispose of me doe my indeavour to cleare the truth in this thing and to prevent persecution of it through the provocation and exasperation of spirit towards Anti-paedobaptists which since these writings have been published hath many wayes discovered it selfe If the Lord spare me life liberty and meanes and it bee found necessary I may either more briefly or more largely rescue my treatises from their hands who have ill handled them and perverted the truth In the mean time this which is already said might serve a judicious Reader to answer the writing of my Antagonists though no more should follow Mr Mar. book it appears from pag. 59. 212. 227. was contrived by divers I beleeve the ablest of the Assembly I wish it were declared whether the Paedobaptists would stick to that work or any other I heare there are more yet to be printed if the aime be to oppresse me with number or to have this evasion that when one is answered yet some other is not answered and so to uphold the errour still which is a way of Jesuites I doubt not but God will defend his truth What hitherto is objected against my two Treatises and Appendix I doubt not but with Gods assistance to answer Afore I could finish this Apology I have tasted the fruits of Mr Marshals and Mr Gerees accusation in a message from the Benchers of both houses of the Temple that though they acknowledge my life and labours among them unreproveable yet by reason of the publishing of my treatises they cannot continue me here It was foretold me that some of the assembly would not give over till they had outed me hence If any of them have disswaded the people from hearing me though they cannot shew that I have preached any other thing then Gospell truth if they use any arts to withdraw the people from me I wish them to consider how they can acquit such actions from the sin of making schisme and stopping the course of the Gospell for their own ends not permitting any to preach the Gospell without concurrence in opinion with them when as Paul rejoiced that Christ was preached though it added affliction to his bonds Phil. 1. 18. what my desire was in the Prologue of my Examen is still that we may give one another the right hand of fellowship and stand fast in one mind in the truth of the Gospell and cleare the truth of God to the people whose eyes are upon us I may call God to witnesse that my ayme in making and publishing my Treatises was the benefit of the Assembly by making knowne to them reasons why the Doctrine of the Directory should be better examined which would be their honour if they disclaim me reject me repay evill for good I hope God will help me to bear it and to love them still and joyn with them in promoting the work of Christ notwithstanding I meet with discouragements where I assured my selfe greatest encouragement To conclude as the case now stands I know not into what corner of the 〈…〉 world God may carry me nor how I may be accommodated to publish any thing more either in this of Infant-baptisme or any other point of sacred knowledge it is not a little comfort to me that I have framed this Apology it shal be my witnesse in time to come that I have sought unity with truth and as I have made it my busines to preserve purity of doctrine so I shal stil though I have neither found recompence nor help considerable from men but rather am likely to meet with a consumption of estate a shortning of my dayes However things succeed I shall request that they that can pray would beg for me that I may doe nothing against the truth but for the truth and for the Churches of Christ that the Pastors and teachers in them may take heed of bending their wits to maintaine what the prime reformers and Churches ordered by them have avouched rather then impartially and throughly to examine their doctrine which as it is a great sin of making other masters then Christ so it is a cause of most mischievous rents and contentions FINIS A Postscript wherein is a reply to Mr. Blakes answer to my letter Reader BE pleased to take notice that whereas I say p. 21. of this Apology Molin in his Epistle to Bishop Andr●w●● if my memory deceive me not confessed is

to have been 〈◊〉 ipsis Apostorum temporib●● meeting since the printing of that passage with the booke I find that in that Epistle he only confessed it to have been a secule Apostolis proximo but Bishop Andrewes saith he had put out that which elswhere he said ab Apostolorum sicul● Whence my mistake of memory conceiving he had said it there which he said elswhere but altered it in that Epistle 2. That though I had seen most of the latter part of Mr. Blakes answer to my letter have dayes before yet I had not the whole booke till Aug. 3. 1646 at which time the tenth s●eet of this Apology was printing off and therefore I cannot give thee so large 〈◊〉 on it as I desired to doe yet I have thought it 〈◊〉 say thus much in this streight of time as not knowing how I may be here●● fitted to write any more The Book is ●hered with a preface of Mr. Calmys and Mr. 〈◊〉 in which they say The right of Infants to baptisme is ear●● strongly by 〈◊〉 arguments if leg it 〈◊〉 couse quener can make a 〈◊〉 evidence To which I say that Master Marshals first argument is accounted the strongest and that is far from being 〈◊〉 as hath been shewed above They say The 〈◊〉 of the Church in all ages in baptizing them is 〈◊〉 by such unde●● testimonies of credible witnesses that he that doth not see it may well be called Strabo that is goggle eyed How true this is the Reader may perceive by the Examen of Master Marshals Sermon and this Apology The best or rather only witnesse of ancients for such a practise is August●n concerning whom how litle reason there is to count his speech and undiable hath been before declared here and in the Examen They say of the Birth-priviledge of Master Blake where thou shalt find the question so truely stated and set upon the right Basis and so well fortified that though there hath been a dust raised by some who have a better faculty to raffle and intricate an argument than to wind it off yet there is not the least wing of it routed To this I say the state of the question hath small difficulty litle or no disagreement between me and Master Marshall and Master Geree and I thinke the like of others If by the Basi● is meant Master Blakes observation pag. 3. of the Birth-priviledge A people that enjoy Gods ordinances convey to their issue a 〈◊〉 to be reputed of a society that is holy to be numbred amongst not ●ncleane but holy This observation is ambiguous it may be true in a sense that it so happens frequently but if it be meant in this sense that they convey by their generation of them a right of visible Church-membership and title to the initiall seale as it is usually called it is not true which onely serves for the purpose Now the wings by which that observation is fortifyed out of the new Testament wherein the strength lyes are Acts 2. 38. 39. Rom. 11. 16 17. 1 Pet. 2. 9. Gal. 4. 29. Gal. 2. 15. 1 Cor. 7. 14. now for three of these to wit 1 Pet. 2. 9. Gal. 4. 29. Gal. 2. 15. they flye of themselves the first expressely being spoken of them onely that beleeve v. 7. the second to wit being born after the flesh cannot be understood as importing a priviledge or benefit it being spoken of persons to the worser sense and causing a casting out of the inheritance the third is meant not of a Jew allusively so called but of a Jew by naturall generation opposed to a Gentile and so cannot be said of the children of believing Gentiles nor can all Master Blakes words keep them from running out of the field The text Acts 2. 39. if it be understood as it must of the promise of saving graces by Christ cannot be verified of any but those that are called which it being confessed to limit the first branch of the Propposition and the last you and as many as are afarre off it is to mee against reason and truth that it should be left out in the middle that is that when it is said the promise is to you and to all that are afarre off being called it should be asserted in that branch that is between the promise is to your children whether called or not Of Rom. 11. 16 17. I have said sufficiently before Of 1 Cor. 7. 14. somewhat also before and intend more in this postscript If Mr Calamy and Mr. Vines accuse me of raising a dust and raffling and intricating an argument which I imagine they doe because the raising of a dust is Master Marshals phrase they are answered in this Apology My entring into the lists with Mr Marshall was not out of choice as valuing my self as they mistake but out of necessity lead thereto by providence of God How well I have acquitted my selfe may appeare by the bringing of Master Marshall to many concessions which overthrow his first argument Whether this answer of Master Blake be sinewy for argument I hope in time to examine I conceive that to put the question upon the right Basis is to examine whether the formall reason why the Jewes were circumcised were their interest in the Covenant whether there be the same Church-state now that was then whether any command about the Jewes Sacraments now bind us But I passe to Mr Blakes answer Mr Blake chargeth me with defect and neglect of charity For the former I doe not take my writing to discover it what I shall deprehend I have failed in I shall I hope confesse to God and to Master Blake when we meet My not speaking to Master Blake was because I presumed Master Marshall had acquainted him with the thing and the reason of printing my Treatises as they were is declared above Why I would not take upon me the place of opponent in the dispute with my brethren I gave the reason because the argument would presently lead them to oppose this being al my argument against Infant-baptism that I could wel urge in dispute that it is not appointed by God and so presently upon one or two syllogismes they must become opponents again sith affirmanti incumbit probatio I sent not my Exercitation to my opponents because I was advised to send to the Committee named in the Prologue of my Examen the rest is answered in the Apology To the point of antiquity in Ch. 2. I thinke not needfull to adde any more here To the third chapter sect c. Master Blake because I said Examen pag. 144. these I mention that you may see what stuffe Paedobaptists do feed the people with doth the●● against reason and charity inferre that I branded therein all the Ministers of Christ that ever held Infant-baptisme whereas my speech being indefinite should in such a contingent matter have been interpreted only as equipollent to a particular proposition 〈◊〉 the words were used onely of that Author and such as delivered

down and preaching Christ I can boldly and cheerefully appeale to my Auditors of these Honourable Societies whereof not a few are eminent persons in the Honourable house of Commons For my app●●ring at this time I have given reasons which I suppose conscientious men will conceive weighty yea and preponderating 〈◊〉 divisions that may happen if that of Augustine be true 〈…〉 Nor do I know that any such divisions or confusions have happened by reason of my Te●●ises or are likely to happen but rather the contrary And if any divisions be now about that opinion they were afore my Treatises were published and if they encrease they are rather to be imputed to the violence of those Preachers who instigate the Magistrate to ex●●pate such as Heretickes who hold the opinion then to me who by practice and profession do hold Communion with them that differ from me and abhorse separation from my 〈…〉 this regard Nor do I doubt but that if it were not for the rigous of many Preachers a way might be found for Reformation in this matter without such a flame of division and confusion as Master Marshall apprehends But I wish that as in Germany the rigidnesse of some men was the destruction of the Protestants there so it happen not in like manner in England Another objection I meet with is that I have printed my Treatises contrary to the int●mation or as some alleage promise I made to Master Marshall which Master Marshall writing to me thus expresseth Pag. 1 2. of his Defence But when after some friendly conference with you you declared to me that if you might enjoy liberty to exercise your Minist●ry in some place where you should not be put upon the practice of baptizing of Infants you could yea and intimated to 〈◊〉 that you would keep this opinion privat● to your selfe provided only that of any should preach in your pulpit for the baptizing of them you should take your selfe bound in the same place to preach against it otherwise m●ns preaching or printing abroad should be no provocation to you And Pag. 244. Master Marshall faith thus For even to New England have some sent your writings and sufficiently in them showed your scorne of Master Thomas Goodwin Master Vines and my selfe as our friends do from thence write unto us That I may clearely and fully answer this charge and the former and state my selfe and proceedings right in the thoughts of men I think it necessary to make this following Declaration It hapned that in the yeare 1627. reading the Catechisme Lecture at Magdalen Hall in Oxford and having occasion in one of my Lectures to examine whether there be such a priviledge to the children of Beleevers that they should be accounted to belong to the Covenant and Church of God I found not sufficient ground either from Gen. 17. 7. or from the institution of Circumcision for the affirmative in that question The substance of my reasons then against the Argument drawn from Circumcision to baptisme I have compacted in that short discourse which is part 2 § 8. Pag. 29. of my Examen and begins at those words I dare not assent c. Which being the chiefe thing I stand upon I wonder Master Marshall so lightly passeth over calling it a tedious discourse altering my words and saying nothing to the reason I bring Wherefore then and since I declined the urging of those reasons for it and wholly rested on 1 Cor. 7. 14. conceiving that those words but now are they holy did import that priviledge to the children of a Beleeving Parent And accordingly practised baptizing of Infants upon the warrant of that Text only as I often told my Auditors at Lemster in Hereford-shire which some now about the City can witnesse It happened after I was necessitated to leave my place through the violence of the Kings Party after much wandring up and down with much danger to me and mine I came to the City of Bristoll and there preached for halfe a yeare in which time in dispute with an Antipaedobaptist I urged that Text 1 Cor. 7. 14. which he answered with so much evidence as that although I did not fully assent unto him yet as one that durst not oppose Truth who ever brought it I resolved with my selfe to consider that matter more full and to that end being enfeebled with labour in preaching and griefe by reason of the publike losses at that time and advised by my Physitian to remove out of Bristoll understanding the Assembly was to sit in Iuly 1643. I resolved to adventure a journey to London through Wiltshire to conferre with my Brethren of the Assembly and by the advantage of Books in London to make further search into that point It pleased God to stop my journey then by that sad and unexpected overthrow neere Devizes which necessitated me to get away from Bristoll by Sea into Pembrokeshire While I was there I chanced to meet with Vessius his theses de poedobaptismo and therin reading Cyprians and others of the Ancients Testimonies I suspected that in point of antiquity the matter was not so cleare as I had taken it but weighing those passages I conceived that the Ancients held only baptizing of Infants in the case of supposed necessity conceiving that by baptisme Grace was given and that all are to be saved from perishing and after in processe of time it became ordinary Wherefore I resolved if ever I came to London to search further into those two points of the meaning of 1 Cor. 7. 14. and the History of Paedobaptisme and accordingly God having brought my wife and children with much difficulty to me after a second plunder and by remarkable providence turning the wind against the Ships when they went without us bringing us out of Pembrokshire the day before it was appointed by the Kings Forces to send to apprehend me making the wind serve for a speedy voyage in foure dayes from Milford Haven to the Downes presently upon the receiving us into the Ship which I hope I shall ever remember to the praise of our God being come to London September 22. 1643. I applied my selfe to enquire into the points forenamed It happened that whereas I had this prejudice against the interpreting of the holinesse of the children 1 Cor. 7. 14. of Legitimation that no learned Protestant had so expounded it meeting with 〈◊〉 his notes not long before printed at Cambridge I found him of that opinion and after him Musculus and Melancthon and finding that the Sanctification in the forepart of the verse must be understood of lawfull copulation expressed by Beza thus Fidelis uxor potest cum infideli marito bona conscientia consuescere which sense only was sutable to the case resolved by the Apostle whether they might still continue together I observed that the Apostle speaking of the unbeleeving party mentions his unbeliefe but when he mentions the Beleever expresseth only the relation of husband and wife and that the reason of

thought it best to answer 1. By granting much of the relation to be true though perhaps vehemency of opposition ●ath made matters more or worse then they were as it is wont to be in such cases To this Master Marshall saies that he is confident I shew more good will to the Anabaptists then intend ill will against those worthy men who have written those stories I do take with the right hand this charitable opinion in Master Marshall of my intentions and I plainly reply that the truth is that I did use those words neither out of partiall good will to the one nor partiall ill will to the other but out of a desire to remove that prejudice which hindered men from examining the Truth As for the men I abhorre the wicked practises of the one yea so much the more I abhorre he practises of them that would so solemnly by baptisme engage themselves to be Christ Disciples and yet act such monstrous villanies as having learned that the more profession a man makes of holinesse the more accursed is his wickednesse and for the other I beare as much good will to the memory of them as if they had agreed with me in opinion I hope I shall never make agreement with me in opinion the reason or rule of my love but relation to Jesus Christ appearing in holinesse of life Master Marshall saies that the things are not to be questioned and that he thinks that I am the first of our Divines who have suspected them to overlash in their relations To this I say my words are plaine that much of this is true I make no question meaning the maine of the relations that the men denied baptizing of Infants and that they brake out into such turbulent practises as are related of them That which I added though perhaps vehemency of opposition hath made matters more or worse then they were as it is wont to be i● such cases meaning this of some particular circumstances in some persons was not because I suspected the overlashing of the Historians as if they wanted fidelity but because many things were brought to the publike knowledge by the Bishop and Canons of Munster their partisans who were Papists and would aggravate all things to the most to make the Lutheran Reformation become odious as Studley did in the accident of Euoch ap Evan killing his mother and brother or else by captives or desertors who for favour or mercy would frame their tales as they conceived might further their ends and because experience of the uncertainty of the manner of carrying things in our times hath made me speake warily concerning things past And to speake plainly when I consider what Hooker relates out of Guy de Bres of the seeming holinesse of the generality of them their Orthodox confession at first mentioned by Master Marshall from Master Dury his knowledge the proceedings and parts of Bernardus Rotmannus and some others the things mentioned by my Examen Part 2. Sect. 3. the testimonies of Gualter and Cassander that the commotions in Germany began from oppression in the State that Luther wrot to the Germane Princes against their opressions the strange spirit of Lutherans ever since and the wofull tragedies of Germany in this last age I do count the story of the Anabaptists to containe in it many things the true reasons of which and the true knowledge of the circumstances concerning them will not appeare till the day of the revelation of the righteous judgement of God 2. I assigned some possible meanes of the turbulent carriages and errours of the Anabaptists beside their opinion of Antipaedobaptisme To which Master Marshall saies he can hardly guesse whether I int●●ded to excuse the Anabaptists in part or to blame the Reformed Churches for not hearing them or to hint it as a warning to our selves I answer I did it to shew there might be other reasons of those tumults and divisions that the Anabaptists fell into then the opinion of Antipaedobaptisme sundry of which if not all I think happened in their case Master Marshall saies he never read that they sought Reformation in a regular way or were denied it before they fell into those furies How farre they sought it I cannot tell it is plaine that Carolostadius and Pelargus and some say Melancthon would have reformed it in Saxony had not Luthers pertinacy in that as well as Consubstantiation and Images withstood it and how Baltazar Huebmer sought it at Zurich and was denied it is known I thinke the Reformed Churches have been to blame and so may be our present Reformers that they have never yeelded to reforme it in a regular way and if Anabaptists have never sought it afore me it hath been it's likely because they saw mens spirits so bent against them that they thought it in vaine yea they have beene rather forced to conceale themselves it having beene accounted criminall justly deserving excomunication deprivation and sometimes death so much as to question it And that the Anabaptists have been so cast out and rendered odious as they have been hath been the reason why they have been forced to become a Sect which I do not justifie and by reason thereof factious spirits have joyned with them and perverted them with other errours which perhaps had not happened had th●y been more tenderly and considerately handled at first 3. I said but have not the like of not the same things happened in other matters Did not the like troubles happen in Queen Elizabeths daies in seeking to remove Episcopacy and ●eremoni●s To this Master Marshall saith The rest of that Section is to me extreamely scandalous when I read your odious compar●●●●s between the Non-conformists in Queene Elizabeths daies and the Anabaptists in Germany it even grieves me to consider whether affection to your cause doth carry you And Master Geree not only Pag. 70. of his Vina●●c●● paedobapt●smi wonders at me that I should compare the troubles of the Non-conformists and the Anabaptists and marva●les such an uncharitable and unjust thought should arise in me that divisions or other miscarriages of the Non-conformists should bring them low in England And beside all this Master Geree publisheth a single sheet in print and it came to my knowledge first by one that carried it about with other news Books and this Paper he styles the Character of an old Pur●tan 〈◊〉 Non-conformist and in the end saith thus R●ader s●ing a passage 〈◊〉 Master Tombes his book against P●dob ●pt●sme where in he compares the Non-conformists in England to the Anabaptists in Germany in regard of their miscarr●ages and ill successe in them endeavours till of late yeares I was moved for the vind●cation of those faithfull and reverend witnesses of Christ to publish this character In which Mr Geree plainly insinuates that I acculed those faithfull witnesses of Christ whom he cals elsewhere the grave godly learned and unblameable Non-conformists in England I o answer this objection I say that I never

my self you are by this time ashamed of your impertinent quotation I assure my selfe if you be not your friends are p. 157. But Sir why do you thus frequently abuse your Readers with the names of learned men inserting some one sentence of theirs into your booke and thereby insinuating to your Reader th● they are of your opinion in the point wherein you cite them I assure you it concernes your conscience as well as your cause to be thus often taken tardy Mr Geree vindic Poedobaptism pag. 22. which you expresse in Beza's words but against Beza's mind pag. 28. And therefore I wonder you should so of 〈◊〉 alle●ge an Author impertinently especially such an one as is punctually and 〈◊〉 against you To all this I answer If Mr Marshall could have shewed that I had either falsified the words or wrested their meaning he had said something but to tell me because I alleage the words of authors according to their meaning to prove the contrary to that they ho●d therefore I ab●●se them and inf●● 〈◊〉 ●o the Reader that they art of my mind or side when they are point blanke against me or that my allegation is ●●pertinent 〈…〉 is so frivolous a charge that it deserves no other answer then Mr. 〈◊〉 own words out of Horace pag. 294. 〈…〉 ashamed of my impertinent quotation● it is because Mr Marshall and Mr Geree have misrepresented them otherwise those my quotations are every one of them pertinent to the particular point I alleage them for and not yet answered by Mr Geree or Mr Marshall And I confesse I cannot but smile at Mr Marshalls conceit of me when he sayes And I am sure you must agree with me Sixthly that 〈◊〉 all these testimonies you have cited out of Chamier there is not one word against my interpretation or for the justification of yours as if I were another Claudi● to subscribe to my own condemnation which if I doe in this thing he may well beg me for a foole It is untruly ascribed to me that I cite Beza as if he were of my mind in the interpretation of 1 Cor. 7. 14. to construe it of matrimoniall holinesse For whereas I did distinctly explain first the term sanctified in the forepart of the verse then the terms unclean holy in the later which M. Marshall confounding in his defence to putting all my arguments together to the number of eight as he multiplies them not sorting them as I did hath made his answers colourable but indeed misleads the unwary Reader and though I knew Beza to disagree from me in expounding the term holy which I had expressely set down pag. 16. of my exercitation and therefore never intended to abuse the Reader or to insinuate that he was of my side in the expounding the latter part of the verse yet he expounds the first part with me of matrimoniall sanctification and so I said pag. 73 57 of my Examen not that Beza did construe it of matrimoniall holines but matrimoniall sanctification which I should wonder Mr Marshall did not consider being so plainly and necessarily distinguished by me but that distemper of body or mind or hast to prevent the studying of my book by crying it down the like whereto may be said of Doctor Homes and Mr Geree made him compose his answer a●ore hee had well studied my book As for Chamier I did pag. ●6 expressely say his opinion was for federall holinesse Do federal● illa sanctitate quid decom●verit 〈◊〉 mentem Chemiro Calvino c. and yet I need not be ashamed to bring his own words against his own tenet no more then King James to bring Bellarmines words against him or Bishop Morton to bring the Bapists words against them or Mr Marshall himselfe to bring my words against me but rather indeed it is most commendable to bring an authors words to refute his own opinion as being a most cogent and pertinent way of disputing And for Aretius pag. 92. of my Examen I used this very expression sayes rightly in this intimating that though he agree with M. Marshall in his inference from Col. 2. 11. 12. yet those words which I cited and that rightly served to overthrow Mr Marshall's reason from whence their inference is gathered And therefore it concernes Mr Marshall's conscience as well as his cause to be thus often taken tardy in false accusations insinuations against me As for that he tells me of Aretius his opinion there and elsewhere it is indeed a meer impertinency sith I never denied Aretius to be of his opinion and therefore if I may use his own phrase pag. 147. he doth but bumbast his booke to no purpose And here I cannot but take notice that whereas Master Marshall had charged in the first use of his Sermon the Anabaptists with a rash and bloudy sentence condemning all the infants of the whole Church of Christ as having nothing to doe with the Covenant of Grace or the seale of it and then aggravates it as like Hazaels act I said pag. 170. of my Examen till you produce some testimonies of those you call Anabaptists so determining I shall take it to be but a false accusation and a fruit of passion not of holy zeale Mr Marshall both pag. 5. and pag. 243. of his Defence saith thus I compared not their intentions with his but the fruits of their principles casting all beleevers children as much out of the covenant of Grace as they doe the children of Turks and Pagans and this I am sure they doe and your selfe joyne with them who acknowledge no more promise for the children of beleevers then for the child●en of the Turkes and leave them to have their actuall standing in the visible kingdome of the Devill In this reply Mr Marshall brings no testimony out of the Anabaptists writings to prove them guilty of that rash and bloody sentence he doth in expresse termes charge them with suppose Mr Marshall should be able which I am assured he cannot do to prove by consequence that by their principles they condemne all the infants of the whole Church of Christ as having nothing to doe with the Covenant of Grace or the Seale of it which were the words of his Sermon pag. 52. though in his defence he alter the words to mince the matter yet Davenan●● exhorts to brotherly communion Ch. 12. Gataker vindication against Walker and many other cry out against it as most unreasonable to accuse men of that sentence which themselves disclaime because it followes from their principles by remote consequence much more in downright termes to say they passe a bloody sentence and condemn all the infants of beleevers If it should follow from their principles yet M. Marshall were not acquitted from rashnes false accusation and passion in those his speeches I have proved from Mr Marshall's principle pag. 35. of his Sermon that all Gods commands and institutions about the Sacraments of the Jewes bind us as well as they