Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	child_n	covenant_n	seal_n	2,756	5	9.5397	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96442	An ansvver to Mr. Francis Cornvvells positions & inferences, concerning dipping, anabaptisme, antipædobaptisme, tythes, and consecrated churches. Wherein the English Ministry is vindicated from the Anti-Christianisme, so deeply by him charged upon them. Published in speciall reference to the good of Mr Cornwells misled congregation. / By Robert Whittle, minister of the word of God at East-Malling in Kent. Whereunto are annexed, the fore-mentioned positions of Mr Francis Cornvvell, entituled, the Nevv Testament ratified with the blood of the Lord Jesus, is the Magna Charta of Beleevers in Jesus the Christ dipped; by which they are justified to be no hereticks.	Whittle, Robert, 1597 or 8-1679.; Cornwell, Francis. New testament ratified with the blood of the Lord Jesus.	1647 (1647)	Wing W2046; Thomason E516_1; ESTC R206141	27,828	25

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 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 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

ordained a Law that Children should be within the Covenant and have the initiall Seale of the Covenant Gen. 17. let 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 The New Testament ratified with the blood of the Lord Iesus is the Magna Charta of beleevers in Iesus the Christ dipped by which they are justified to be no Heretiques Certaine Positions subscribed by Francis Cornwell a beleever in Jesus Christ dipped to be tryed by the Doctrine of Christ whether they be Hereticall yea or nay Position 1. 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 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

Covenant to oppose all Popery and Popish Innovations and so will make this a Popish 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 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

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 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 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 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

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 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