no efficient but a Recipient cause of it As even they confess that call it a Receiving Instrument And yet we have it not till we believe or consent Who would have thought that such a mâ—n as you had taken your own faith to be an efficient cause of your own Justification and so that you justifie your self And what if one give land to you and your heirs It is none of theirs till they are in being And yet their birth is no efficient cause but only the cause of the subjects receptive capacity I am ashamed that you put me thus to catechize you Mr. T. 5. If visible Church-membership be antecedent to the interest a person hath in the Covenant then the Covenant is not the cause of it But c. Ergo Answ The word Interest may signifie the Interest that fallen mankind hath in the Covenant as conditional antecedent to mans consent And thus I suppose neither you nor I here speak of it But if by my Interest you mean that I am the person to whom the Covenant giveth a present Right to its benefits I answer Some benefits follow long after but when I consent then I am the person to whom the Covenant giveth a present Right to union with Christ in the first instant and consequently with his Church or body in the second so that here is no such thing as your feigned membership before Covenant interest that is before a Right to that Relation by Gods donation And as 〈…〉 former dream that this is not a Right anâ— moral effect but a physical it was your self and not I that subjected you to the shame of such an assertion which I will no more confute Mr. T. 6. If the Covenant c. be the only 〈…〉 bought Orphans of Turks wholly at our dispose are no visible members c. Answ No friend of truth will run into the dark with a controversie and argue à minus notis Many judicious Divines think that Gods Covenant with Abrahams Infants born in his house proveth that two things go to make up the capacity of an Infant for baptism 1. That he be his own and at his dispose who offereth him to God 2. That he be offered or dedicated by a Consenting Owner Now their reason is because if they be our own we have the dispose of them for their good and our wills are theirs But the case is most clear about those that by Generation are our own and darker about those that are by Adoption or purchase our own Now here you do nothing but deny the darker which you cannot disprove and thence the plainer which we have fully proved Mr. T. 7. If the Covenant oâ— Law with the Parents actual faith without profession make not the Parent a visible Church-member neither doth it the child But Ergo. Answ I grant both major and minor He that is not known to have faith is not a visible adult member And he that is not known to be the justly reputed child of a professed believer is 〈◊〉 an Infant Church-member And what 's this 〈◊〉 our controversie Heart consent maketh a mystical or invisible Christian and member and Professed belief that is Believing Consent maketh a visible member of the parent and is necessary to the visible membership of the child If I may call that Making them which is but the Disposition of the material Receptive constitutive cause It 's pitty we should have need to talk at this rate Mr. T. 8. If persons are visible Church-members and not by the Covenant of Grace then it is not true that Christ by his Law or Covenant is the sole efficient of visible Church-membership The minor is proved in Judas and hypocrites Answ 1. They are not the sole efficient Gods Love and mercy also is efficient 2. You profess your self that the name Christian and Church-member are equivocal as to the sincere and the hypocrites If they be not the same things no wonder if they have not the same causes That Donation or Covenant may be the sole nearest Instrumental efficient of True membership and yet not of Equivocal 3. God who is our Paternal Beneficient Ruler doth give some of his benefits by his Law or Covenant absolutely and antecedently to mans conditions and some consequently as Rewards And Gods Laws having first a Preceptive part as well as a Donative or Premiant a Right may accrue in foro ecclesiae to an hypocrite from that precept As e. g. God antecedently doth by his Covenant give the world an Impunity as to the punishment of Drowning it And so by his common Law of Grace he giveth the world many common mercies by a Redeemer and perhaps many by that you call a physical act immediately And by his Law he having given a conditional pardon and life to all commandeth his Ministers to offer it and All men to Accept it and his Ministers to judge by mens profession and to use professed Accepters as real because we cannot see the heart This being so when the hypocrite professeth his consent the Law obligeth the Minister and Church to receive it by which in foro ecclesiae he hath a right to his Church station And Christ himself called Judas and sent him out to Preach and his mandates were as Laws So that the Right that an hypocrite hath he hath by the Law which obligeth the Church to use him as a true believer upon his professing to be such None of this can be denyed But Judas was called immediately by Christ himself and his follow me was a precept which gave him a Right to his Relation Mr. T. 9. If Infants are visible members by the Covenant on Condition that the Parents c. then either the next Parents or in any generation precedent c. Answ The next Parents that are Owners of the child and have the trust and power of disposing of him or covenanting for him And the Reason is because they have 1. That Propriety and 2. That trust and power Mr. T. 10. If an Infants visible Church-membership be by the Covenant on the Parents actual believing and not a bare profession then it is a thing that cannot be known c. Answ I pitty Readers that must be troubled with such kind of talk 1. The Right of the child is upon the Believing Parents dedication of that child to God by consenting that he be in the mutual Covenant 2. Heart consent known only to God giveth no Right coram ecclesia known to men but only to such mercy as God who only knoweth it giveth without the Churches judgement 3. Believing and profession qualifie for Right in the Judgement both of God and of the Church 4. Profession without consenting faith qualifieth for Right in the Churches judgement according to Gods Command who biddeth them so judge and do Wrangle not against plain truth Mr. T. 11. If other Christian priviledges be not conveyed by a Covenant upon the Parents faith without the persons own act and consent then neither
consent is the receptive cause which is conditio sine qua non They that will not impartially think of plain cases cannot understand them Your unthankful denying that God hath made any such Promise Covenant or Consent is elsewhere confuted And if I shall say with Davenant and the Synod of Dort that this Covenant being the same that is made with Parents themselves giveth the Children the same Right to Pardon and Life eternal according to their capacity so that faithful Parents should not doubt of the Salvation of their Children dying in Infancy ut Synod Dort Art 1. c. 17. I could better with them bear the consequence of the loss of Gratia Infantilis in some at age than the consequents of 〈◊〉 turning them all out of the visible Church The former I know no Christian that ever opposed for many and many hundred years after Christ and the latter the universal Church as long opposed And yet I will not subscribe that It is certain by the word of God that baptized Infants dying before actual sin are certainly saved without excepting the Infants of Heathens or Infidels wrongfully baptized Mr. T. 4. I argue They who have not the form constituting and denominating a visible Church-member are not visible Church-members But. Ergo. Profession of faith is the form constituting c. Answ 1. Covenant Consent is the form constituting ex parte Recipientis and this they have reputatively in their Parents whose will is as theirs 2. The Jews Infants had the form constituting a visible member as you confess And that was not circumcision For the uncircumcised females and males too in the wilderness were visible members Nor was it to be born of Jews For apostate Jews forfeited it and Proselytes of other Nations obtained it But it was by consent to Gods Covenant 3. And Christ was a visible member by Divine Revelation His arguings would make against Christs Righteousness Imputed to believers and Adams or the Parents sins imputed to them Mr. T. 5. If Infants be visible Christian Church-members then there may be a visible Church-Christian which consists only of Infants of believers But this is â—bsurd Ergo. Answ Such quibbles seem something when the Will giveth them their force 1. Infants are members of all Kingdoms under Heaven And yet there neither is nor can be a Kingdom of Infants only 2. Members are Essential or Integral Because the exercise of the faculties of the Pars Imperans and Pars subdita is the intended means to the Common Good which is the End of Government therefore there can be no Governed Society Kingdom or other proper Policy of which men that have the use of Reason are not members that there be some such to be the Active part is Essential to the Society But yet Infants that are yet but virtually such are Integral members Mr. T. 6. I argue If Infants be visible Church-members there is some Cause of it But there is no Cause Ergo Answ The Cause efficient is Gods Revealed Donation and Covenant Consent The Cause Receptive or the Condition of Reception is That this be the Child of a Consenting believer Mr. T. To this 1. Mr. T. denyeth any such Covenant of grace to the faithful and their seed which is soon said 2. He saith the Conditional Covenant promiseth Justification Salvation on Condition of faith and not visible Church-membership and so belongs to all as Mr. B. c. Answ 1. It giveth both Justification and visible membership that is Right to both and many other Covenant benefits 2. It belongeth Conditionally to all and Conditionally gives union with Christ and his Church and Pardon and life to all But actually to none till the condition be performed which is a believing Parents consent and regularly his Baptismal dedication Mr. T. If there were a Covenant to the faithful and their seed to be their God yet this would not prove their Infants Christian visible Church-membership As he is the God of Abraham of Infants dying in the wombs of believers at the hour of death Answ It 's true if they be not the Children of visible believers because they are not visibly capable subjects But it being such that we speak of your three instances are abusive 1. Abraham is a visible Church-member of the Church Triumphant where he is I will not believe you if you deny it 2. Infants of visible Christians dying in the womb are in that degree visible Church-members as they are visible persons that is It is a known thing that they are the children of God according to their capacity 3. One visibly believing at the hour of death is a visible Church-member One not visibly believing belongeth not to our case Mr. T. If all these which Mr. B. makes the cause or condition may be in act and the effect not be then the cause which Mr. B. assigneth is not sufficient But c. For they may all be before the child is born Answ A meer quibble 1. Before he is born I tell you as far as he is visibly the child of a visible Christian so faâ— he is a visible unborn member But as to that degree of visible membership which is proper to born baptizable Infants two causes are wanting to the unborn 1. Gods consent or donation For though the Promise as a donative Instrument was existent a thousand years before it effecteth not the gift till the subject be Receptive or capable God may promise a thousand years before in diem or sub conditione which signifyeth his consent that so and then it shall be due and not otherwise or before These easie things should not be thus winked at 2. The Parents consent is wanting For though the Parent dedicate the child in the womb to God by promise yet he doth not deliver him up in the baptismal Covenant as a visible person till he is born Mr. T. reciting my answer elsewhere saith It deserveth a smile For I make Christ by his Law or Covenant-grant the only cause efficient The rest of his words are 1. To tell us that Justification c. hath a further efficient after the Covenant which causeth Justificability but not actual Justification without mans faith 2. That I err in taking visible membership to be a Right and moral effect Answ I take not that for the picture of the wisest man whom the Painter draweth laughing or smiling And I am now confirmed in that fancy 1. A Testament or Deed of Gift in diem which saith At seven years end that land shall be yours may be the only efficient Instrument long before existent and yet give you no right till the time and then give it Because it effecteth but by signification of the Donors will Must the Christendom of Kingdoms be impetuously questioned by men that know not such rudiments as these 2. That Justification which is given us at our believing which is our Right to Impunity and Life is the Immediate effect of the Covenant Donation and mans faith is
devote himself to God the Father Son and Holy Ghost according to the Baptismal Covenant and solemnly profess himself a Christian that man were a true member of the visible Church though defective as to the mode of entrance and were to be numbered with Christians And Constantine and many another were called Christians long before they were baptized And it were injurious to the Rationality and spirituality of Christs Covenant to feign him to be so ceremonious as to reject a sound professing believer for want of water § 23. Though Augustine be called durus pater Infantum and be supposed for some passages by many Papists and others to damn all unbaptized persons save Martyrs yet these following words among others in his later times in his deliberate disputes against the Donatists fully shew his contrary judgement which yet I believe the Interest of his cause against the Donatists was a help to in this point And remember that he confirmeth it in his Retractations by retracting only the instance of the thief on the cross as uncertain whether he was baptized or not § 24. Aug de baptis cont Donat. li. 4. c. 29. Quod etiam atque etiam considerans invenio non tantum Passionem pro nomine Christi id quod ex Baptismo deerat posse supplere sed etiam Fidem conversionemque Cordis si forte ad celebrandum mysterium baptismi in angustiis temporum succurri non potest Et Cap. 24. Cum Ministerium baptismi non contemptus religionis sed articulus necessitatis excludit baptismus quidem potest inesse ubi conversio cordis defuerit Conversio autem cordis potest quidem inesse non percepto baptismo sed contempto non potest neque enim ullo modo dicenda est conversio cordis ad Deum cum Dei sacramentum contemnitur Conversion then will save without baptism when baptism is not contemned It is the contempt that destroyeth and that as it proveth men unconverted And this he professeth to be his judgement after long and great consideration § 25. Baptism is to Christianity much like what Ordination is to the sacred Ministry and what solemn Matrimony is to Marriage It is necessary as a Duty and as a Means to our ordinary and regular admittance to the Communion of the Church But as in case there were no Ordainer to be had in a far Countrey in America no doubt but a qualified person might become a Pastor rather than God should have no Church nor be solemnly worshipped And as in case there could be no regular solemnization of Marriage as in such a wilderness a published consent may tie the knot so in case there could be no Baptizing a solemn Profession and Covenanting would serve to Gods acceptance and to a right to the Christian name § 26. I only leave it to Christian Charity and wisdom to consider how far some mens Education natural weakness of judgement and other impediments of information may make their error against Infant Baptism to participate of such a Necessity The case hath its difficulties Papists and Protestants confess it as to Scripture evidence Weak men cannot know all things And even considerable heads that have heard and thought of much against it which they cannot answer may grow very confident that they are in the right and after by that prejudice may become uncapable of what should satisfie them Abundance of the sons of the Church that talk most against them give such weak reasons for Infant Baptism and are so unable to confute an Anabaptist as sheweth that it is not More knowledge but somewhat else more inclining them to the truth therein that keepeth them right § 27. If the case were whether the Lords Supper might be Administred with Beer or Milk where there is no Wine Or whether Baptism might be Administred by Milk or Wine where there is no water suppose the affirming party were certainly in the right yet if the contrary minded should say I own Christs Sacrament and solemnly profess my consent to his Covenant and I would participate as you do but that I take it to be a sin and with all the means that I can use in conference reading meditation prayer my judgement is not changed I should not break such communion with such a man as he were capable and willing to hold with the Church And how near some Anabaptists case is to this I leave to consideration § 28. But making no question but many of them are far better men than I and knowing my self lyable to error and knowing how much Christ in his promises layeth upon sincerity of Faith and Love more than upon ceremony and having endeavoured to learn what this meaneth I will have mercy and not sacrifice As I am far more offended at their Schism or separation from Communion with our Churches than at their opinion so I will here lay down those terms on which I am perswaded good and sober men will be willing on both sides to agree and hold communion Or on which I am sure I would gladly live in brotherly love and communion with them my self § 29. Let the Anabaptists consent to and profess as followeth or to this sense Though we judge Infant Baptism dissonant from Christs instituted order yet finding that God hath made many promises to the seed of the faithful above others and that Christ expressed his readiness to receive little children when they were brought to him for his blessing and knowing that all Christian Parents should earnestly desire that their children may be the children of God through Christ and should devote them to him as far as is in their power and knowing that there are difficulties about the extent of this power and Christs promises we do here solemnly profess that we thankfully desire all those mercies for this child which God hath promised to such in his word and that we heartily offer devote and dedicate this child to God the Father Son and Holy Ghost as far as he hath given us power to do it beseeching him accordingly to accept him And we promise faithfully to endeavour to educate him in the nurture and admonition of the Lord and as we are able to perswade him when he is capable to believe in Christ and solemnly devote himself to God the Father Son and Holy Ghost in Baptism Let this much be done in the Church or so openly as may satisfie the Church that they are not despisers of Gods mercies nor their childrens souls Much more would it tend to our quietness and concord if those that profess that they cannot satisfie their consciences in their Infant Baptism would but do as the Liturgie doth by those whose Baptism is uncertain If thou be not Baptized I Baptize thee and so would say Being uncertain whether my Infant Baptism be valid If it be not I now receive that which is And when they have satisfied their consciences would live quietly in the Love and communion of the Church Who would
may see in Fulgentius's life But what is all this to Infant-baptism § 51. Next he tells us that in the ninth Century Hincmarus Laudunens was against Infant-baptism and reciteth many words of Hincmarus Rhenensis to him Answ The book is Bib. Pat. Suppl To. 2. containing 55. Chapters And if I must read every word of such long books to try his Citations I must spend many months to be able to tell you that a man told you so many untruths All that I can find by a cursory perusal is but this about a Village in the other Pariâ—h whom it should pay Tythes to habebas imbreviatos quot Infantes sine baptismate quot homines sine Communione inde obierunt quae mihi in publicum objicere nolles ne postea tibi improperarem at si alia mala de me scires illa etiam de me diceres Reader is here a syllable against Infant-baptism Who was the accuser here What is in the accusation but as in Adrians to Greg. which plainly proveth the contrary that he was for Infant-baptism and ordinarily used it when the intimation was but that he had let some Infants die without baptism and some men without Communion Hath not many a Minister among us been so accused And are we therefore against Infant-baptism Or was Hinomarus against adult Communion because envy said he let some die without it § 52. Reader the truth is I am so weary of this work that I cannot perswade my self to follow it any further it is so sad and loathsom a business that is set before us fitter to be wept over than answered at large I shall yet take notice of what he saith of the Waldenses and to that further say 1. That I have elsewhere vindicated them already from this slander 2. That so do many of their bitter adversaries in laying no such thing to their charge Among whom to what is said elsewhere I add but the Testimony of Nauclerus a Popish bitter enemy to them who Vol. 2. part 2. pag. 265. reciteth their Doctrine as being agreeable with the body of Doctrine held in the Reformed Churches never mentioning any denial of Infant-baptism but only that they affirmed Water to be sufficient without Oyl AND now as to our Testimonies for the Common practice of Infant-baptism from the daies of the Apostles I will not abuse the Reader by reciting again the testimonies long ago recited Let him but consider what I have there said out of Justin Irenaeus Origen Tertullian Cyprian Nazianzene Augustin and others and I leave the matter to his Judgement § 53. And further where they feign Nazianzen to be indifferent I will add but these words out of his Orat. 40. vol. 1. p. 648. Ed. Morel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hast thou an Infant Let not naughtiness surprize him first Let him be sanctified from his Infancy Let him be consecrated to the spirit from his Infancie But dost thou fear the seal because of the weakness of his nature How weak a minded mother art thou and of how little faith But Hannah c. Thou hast no need of Amulets and Inchantments with which the wicked one creepeth into the minds of vain men stealing to himself the veneration due to God Give him the Trinity that great and excellent Amulet That all this is spoken of Baptism is past all doubt Yet Nazianzen in some cases admitteth of delay till three years old But took baptism to be so necessary for Infants that he thought that if any though by surprize and not the Parents contempt should die unbaptized they should not goe to Heaven or be Rewarded though he thought they should not go to Hell or be punished Ib. Orat. 40. His opinion therefore for delay three years in case of safety consisted with too much apprehension of its necessity even to Infants § 54. When I read his language of holy Cyprian I confess the apparition of so frightful a spirit doth affright me from his doctrine First The man with greater audaciousness than the Papists use the Fathers doth first attempt against all consent of antiquity and without any proof to question the truth of the sentence of Cyprian and the Carthage Council to Fidus. Secondly And what could he say more to betray the Protâ—stant Cause to the Papists than as after Either Cyprian had been vilely Ruffined or that he himself was a notable Factor for Antichrist and that in him the mystery of iniquity did very strongly work The man it seems had never read Jeremy Stephens his Edition of Cyprian de unit Eccl. and how those few words of Peter and the Church of Rome were added by Corrupters though he is willing to believe in the general that his writings were corrupted But we have certain Copies at least of so much of them as confute his Cause I remember our great Antiquary Bishop Vsher told me that it was Tertullian and Cyprian that he took for the Chief Records of Church Antiquities next a few small things which give little information of matters of fact And some of the things that this man so starteth at Cyprian held and as Epiphanius saith All the Christian Churches And must he then be a Factor for Antichrist Who then is this Man a Factor for Mark Reader whether it be any wonder if I be abhominable and Antichristian to him when Cyprian and the sixty six Bishops with him must come under hypothetically that suspicion 1. That Cyprian who was so holy and wise a man 2. That lived before Antichrist was born 3. That died a Martyr for Christ 4. Who is so great a part of the pure antiquity that if you cast him away what will the rest be for a great time 5. That Cyprian who is called by some the first Anabaptist because he was for rebaptizing those baptized by Hereticks 6. That Cyprian who so stifly opposed the Bishop of Rome though himself was in the error 7. That Cyprian whom the Donatists boasted of as their predecessor in rebaptizing and Austin was put to answer though with his honour 8. That Cyprian who lived before any Christian Emperor when strict discipline upheld religion without and against the Magistrates sword and who wrote so many of his Epistles only for the rigor of Church-discipline O whâ—t pleasure is this to Papists If we be but such Antichristians say they as holy Cyprian and the primitive Churches were we will prefer it before the Anabaptists Christianity § 55. And if Cyprian was Antichristian where then was the Church of Christ It will be hard to answer Papist or Seeker about its visibility or Infidel about its reality And what a King do they make Christ that make him to have no Kingdom that they can prove to have been existent § 56. We will easily grant him that Cyprian de unit Eccl. is abused by the Papists and the very words thrust in are proved so to be by many Copies that have them not Yea Jeremy Stephens saith that there are
it a Monster and proving it contrary to it self and professing that he ought not to believe it But yet lest it should be true he goeth on to prove the truth of the Scriptures as he doth Infants salvation and Baptism § 9. Now I leave it to the Reader among many uncertainties which of these he will believe most probable 1. That all the parties were slandered 2. Or that Peter and Henry were slandered by occasion of the mixed Manichees or by the vulgar lying levity or Popish malice 3. Or whether Peter and Henry were guilty as some now though the rest were not 4. Or whether they and the Albigenses and Waldenses really denyed all Infants salvation and Baptism their very pretended words being cited 5. Or whether they were slandered as to Infant-salvation and not as to their Baptism 6. Or whether all this rose not from their denying the salvation of the children of all the wicked as ex opere operato by the Baptism of the Priest and their refusing to bring their own children to be Baptized by such Priests and their telling the wicked at age that their Infant-Baptism would not save them Believe which of these you find most cause § 10. III. As for Bernard 1. Though a holy man yet his conceit that Papal unity was necessary and that the Dissenters caused confusion transported him with such prejudice against them as we have now against the vilest Sects 2. He was acquainted with Cluniacensis and might believe him 3. He took things on trust as he did 4. He chargeth even the secret hereticks that he writes against as holding it unlawful to swear and yet lawful to forswear rather than reveal their case Serm. 65. 5. And that in secret they are reported to commit filthy wickedness not to be named 6. That he heareth that some of them reject Pauls writings and the Old Testament 7. That they lived scandalously with Women and he talketh as if it were impossible for men and women to dwell together and yet to be chast 8. Yet sheweth that he most uncharitably suspected them saying Si fidem interroges nihil Christianius si conversationem nihil irreprehensibilius quae loquitur factis probat Videas hominem in testimonium suae fidei frequentare Ecclesiam honorare presbyteros offerre munus suum confessionem facere sacramentis communicare and did they deny Infant-Baptism then Quid fidelius Jam quod ad vitam moresque spectat neminem concutit neminem circumvenit neminem supergreditur pallent ora jejuniis panem non comedit otiosus operatur manibus quibus vitam sustentat Vbi jam Vulpos And what 's the proof against them Vinearum demolitio testatur vulpem Mulieres relictis viris viri dismissis uxoribus ad istos se conferunt clerici sacerdotes populis Ecclesiisque relictis intonsi barbati apud eos inde textores textrices plerumque inventi sunt Annon gravis demolitio ista Annon opera vulpium haec And the way he appoints for their purgation is to put women out of their houses 9. Serm. 66. he chargeth them for being against Marriage yea that they took filthiness to be only in having Wives 10. And with forbidding to Marry they joyned abstaining from meats and so holding devilish doctrine But that some allowed Marriage only to Virgins but not second Marriages That they abhorred Milk and all that was made of it and all that was procreated by generation and that de insania Manichaei That they held themselves only to be the Church and derided them that Baptized Infants yet he himself writes largely Ep. ad Hug. de Sancto Victore for the salvation of persons that have faith and die unbaptized through necessity alledging Ambrose Austin Cyprian And concludeth Infants saved by others faith as they were guilty by others sin 11. In Epist ad Hildefonsum he saith of Henry by name that he was an Apostate that made a trade of preaching to live by in necessity and what money he could get of simple people and women more than found him food he spent in playing at dice or other more filthy uses that after his daies applause by the people he was found at night with whores that he thus left every where such a stink behind him that he could come but once to a place naming many Cities Now let the Reader judge if Bernard be to be believed what a man this was If not what his testimony is worth AS I am writing this the Hawkers are crying under my window Mr. Baxters Arguments for Believers c. The men that cite Authors at this rate cite me against my self with the like confidence Because I have proved in my Treat of Confirmation the necessity of personal Profession in the Adult And he that will think that such dealing as this doth need an answer and that if the Adult must make an intelligent profession Infants must not be Baptized let him be ignorant for I have not time to satisfie him FINIS Infant Baptism Asserted and Vindicated by Scripture and Antiquity in Answer to Mr. Henry Danvers with a full detection of his Misrepresentation of Divers Councils and Authors both Ancient and Modern c. By O. Wills Sold by Jo. Robinson at the Golden Lyon in St. Paul's Church-yard * Satan will not consent that you should soberly read the Books * Including the Donatists * It seems by some citations out of it after that he hath read it and yet speaks thus * Which the Heathens used to Children * Not so much as Mr. Tombes is among the Anabaptists for writing for Parish Communion * p. 372. ed 2. Read Rom. 14. and judge * That is of death * viz. If he will * That is determine an uncertainty