will Christ take it that his people and Churches are thus compared with the slaves and Synagogues of Antichrist 2. Yet we are not ashamed to own that which is of God amongst the Italians Spaniards and French Shall we reject the Scriptures of the old Testament or be equalled with the Jews because we embrace them as Gods word which the Jews also professe to do Or must we cast off the Scriptures of the Old and New Testament and many precious truths gathered out of them because professed by the Papists who yet overthrow by many false doctrines and superstitions what truths they professe no sure Neither are we to think the worse of Infant-baptism because it is used amongst them 3. Yea we make no doubt but that if in Italy Spain and France they would hold only that in doctrine worship and practice which is agreeable to Gods word even the holy Scripture which they professe to imbrace with us and cast away superstitious idolatry and impieties contrary thereunto reforming according to the word God would own them for his Churches neither should they need a new constitution or new Baptisme any more then new Scripture They have added indeed to Scripture and Baptism of their own but let them repent of and cast away their additions and keep that which is of God in judgement practice and worship according to the Scriptures which are amongst them and they become forthwith true and good Churches The Church of Judah after it had fallen to idolatry by casting away that idolatry in the time of Asa Jehosaphat Hezekiah and Josiah was acknowledged a true and good Church without new constitution Nay more if backsliding Israel after her many abominations had returned to God when they had lien long in idolatry Ier. 3.1 2. 4.1 God would have received them as his people without new Circumcision Fourthly Whereas you say From this Infant-Baptism they are called Christians or Christendom You do not prove it We deny it and assert That we are called Christians or Christendom from our faith in Jesus Christ and the profession thereof and from our interest in the Covenant of Grace which God hath made with us in Christ the Mediatour exhibited yet granting that Baptism is the badge of our Christianity but not that which constitutes Christians What they of Rome or Spain say we passe not Fifthly Whereas you say or imply Baptism is dipping in your sense and call it sprinkling by way of scorn in our sense and would imply that Christ ordained and his Apostles practised dipping or as others expresse it dousing over the head not infusion or sprinkling We wish you to prove it if you can either from the proper signification of the word Mark 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the accomplishment of this Prophecie Act. ◠v. 3. 17 18. Act 10.44 11 15 16. Luk. 12.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat 20 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 63 1 3. or from the nature of the Ordinance or from the historical relation of the Apostles practice or otherwise We finde that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to wash or bedew or imbrew lightly whether by infusion of or dipping into any liquid thing with a light touch but that it should signifie only dipping or dousing the use of the word will not allow 1. It is used to signifie the ceremonial washing of cups pots brazen vessels or tables which may be as well done by infusion or pouring water upon them as by immersion or diping into the water yea in some of them much better 2. The same word is also used to signifie Christs baptizing with the holy Ghost and with fire This cannot be so understood that Christ should dip or douse men into the holy Ghost and fire but that in the Primitive times the holy Ghost should be poured upon them as the texts in the margin shew and that Christ would in after times pour his Spirit ordinarily on his people which Spirit in respect of operation is compared to fire as giving light heat c. 3. This word is used to signifie Christs death wherein his bloud was poured forth and sprinkled on himself and he washed in his own bloud I have saith he a Baptism to be baptized with and again Are you able to be baptized with the Baptism that I am baptized with 4. This word is also used to signifie Christs execution of Justice on his enemies he being compared to a mighty warriour which with wounding and slaying his enemies is besprinkled with their bloud which spouts out of their body when they are gashed and pierced by him Our Translators render that in the Revelation having his garments dipped in bloud Rev. 19 13. But it may be well read as that in Isaiah sprinkled with bloud For warriours do not use to dip or douse their garments in their enemies bloud lying on the ground but well may they have their garments besprinkled therewith as it gusheth out of their bodies being wounded by them 2. As for the nature use and end of Baptism it is to signifie the pouring of the bloud and spirit of Christ on our souls for regeneration remission of sins and sanctification wherein we are not said to be dipped or doused into Christs bloud or spirit but to be sprinkled therewith or to have them poured upon us Heb. 9.13 14. chap. 12.24 1 Pet. 1.2 Isa 44.3 Act. 2.18 So that Prophecie of Christs besprinkling many Nations Isa 52.15 may be understood of his sprinkling them with his bloud which having spilled he was so deformed more then any man ver 14. for justification and his Spirit which by his truth he purchased for sanctification The scope of the text and coherence speaking of Christs sufferings and the fruits thereof confirm the interpretation as most natural and proper 3. As for the relation which the Scripture makes of the manner of baptizing Iosh 3.17 Sometimes indeed it speaks of baptizing at the river Jordan but how improbable is it that they should go into that mighty stream 2 King 2.8 14. Act. 2.41 which could not be passed over safely on foot without a miracle and there be dipped with extream danger of drowning 2. We reade of baptizing in a City divers thousands in one day without any mention of their going forth to any great water to be dipped 3. We reade of baptizing a whole houshold in a City in the deep night without the least intimation of their going forth to a river or any great water to be dipped which if you consider well it may be you will not be so confident in calling baptizing dipping Sixtly You say that This baptizing or dipping of Beleevers was ordained of Christ and practised by the Disciples for the right constitution of true Churches This you speak as your own sense Ans This opinion was confuted before and by that which follows it shall further appear that neither Baptism
the Name of the Father Son and holy Ghost which is your practice these Scriptures I am sure contain no such command or practice If you say you finde a warrant for rebaptizing Act. 14.3 4 5. I answer Ob. According as the Original will well bear it Ans in the History the fourth and fifth verses may be so understood as to contain but a relation made by Paul rehearsed by Luke concerning the nature of Johns Baptism for the satisfying of those twelve Disciples that whereas they had been baptized by John that was sufficient in respect of the outward sign For thus saith Paul John truly baptized the Baptism of repentance saying to the people that they should beleeve in him which was to come even Jesus Christ But they which heard him or the hearers viz. of John were baptized into the Name of the Lord Jesus Christ meaning not only those twelve but all Johns hearers as they were taught by him to beleeve in Christ for they were baptized by him into the Name of Christ so that we must not judge that in the fifth verse Luke makes relation of what was done at that present time by Paul to those twelve disciples but sheweth how Paul continues his speech to satisfie them and others present that the Baptism which they had received of John was the true Baptism in the Name of Christ so that they needed no more external and material Baptism nor had any cause to scruple the truth of their Baptism And this reading is confirmed by these considerations 1. The conjunctions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the fourth and fifth verses argue strongly that those two verses make up but one compleat sentence and so that it is the continued speech of Paul holding on his discourse concerning Johns doctrine and Baptism as sutable both of them referring to Christ the one leading the other dedicating people to him 2. Whereas our Translatours render the beginning of the fifth verse When they heard this it may be more properly read so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Original But the hearers or they which had heard or when they had heard they were baptized the word this is not in the Original 3. This reason also may be added If Johns Baptisme was not sufficient but that they must have a new Baptism it will follow that Johns Baptism was not the same for substance with Christs and his Disciples which is not to be granted seeing Christ was baptized by John And as our Saviour shewed his fellowship with the Jews Church by receiving the same Circumcision which they had so he shewed his communion with the Christian Church by receiving the same Baptism for substance with them 2. Others understand the fifth and sixth verses to speak of the same things and hold that these men were indeed baptized again yet not with water but with the holy Ghost Mat. 3.11 Act. 2 3 4. Act. 10.11 11 15 6. Act. 8 15 16 17. by the laying on of hands according to that of John I indeed baptize you with water but he that cometh after me shall baptize you with the holy Ghost and sire And agreeably to those relations in the Acts of the Spirit in the shape of fire descending on persons according to that prediction and at other times given by laying on of hands a good time after Baptism and thus understood it will make nothing for you 3. If we should grant it to be understood of different baptisms with water it will make nothing for you For the Learned which hold that say that Johns Doctrine Mat. 11 11. Ministry and Baptism were introductory to Christs and though higher then the Ministry of the Priests and Prophets yet inferiour to the full Gospel-Ministry Now you cannot say that the case is here alike and that our Ministry is subservient and introductory to yours by Gods appointment as Johns was to Christs 4. Act. 19â—7 This Scripture will do you no service if it be granted that those men were baptized again for they had not so much as heard if there were any holy Ghost but those whom you rebaptize were baptized into the name of the Father and of the Son and of the holy Ghost and were often instructed in the doctrine of the blessed Trinity If you reply Though these whom you dip had heard of the holy Ghost yet they had never felt the work of the holy Ghost in them I answer That indeed is too probable at least in many of them that because they have plaid the hypocrites so long being destitute of the spirit of sanctification 2 Thes 1 10 11 12. Iud. v. 19. and right discerning through their own fault they are thus miserably given over to strong delusions to beleeve lies separating themselves from Gods humble people and powerfull Ordinances because they are sensuall not having the spirit 5. Yea though we should grant that these were baptized again by the Apostle here it was for this end that by laying on of Pauls hands they might receive the gift of the holy Ghost with speaking strange tongues and prophecying vers 6. This you cannot procure for them whom you rebaptize Therefore plead not this place for your practice Now I come to consider of the particular Scriptures which you bring First say you The commands of Christ Mat. 28.19 20. Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the holy Ghost c. Mat. 16.15 16. And he said unto them Go ye into all the world and preach the Gospel unto every creature He that beleeveth and is baptized shall be saved he that beleeveth not shall be condemned Ans To these Scriptures I answer three things 1. They make nothing for your opinion and practice For 1. These commands were given to the Apostles 〈◊〉 15.21 22. â— Cor. 10.15 1â—â— who were to lay the foundation of Christian Religion where Christ had not been heard of as is plain in these very Scriptures and by the example of Paul and other Apostles acting by vertue of this Commission But you do not so but boast in things without your measure even of other mens labours and boast in other mens Lines of things made ready to your hands 2 Cor. 10 15 16. as the Apostle implies the false teachers at Corinth did It is well known that you go to them which are by profession Christians already 2. Though these Scriptures command to make Jews and Gentiles disciples and baptize or to preach to all creatures and baptize yet they forbid not baptizing those that are not capable of outward teaching and preaching to for the present If you gather from the order of the words that none but those that beleeve actually and personally must be baptized you may as well gather none but those that are baptized shall be saved for as in the text beleeving goeth before baptizing so
is born into the world doth it follow hence that the new-born childe is a full-grown man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No sure the word notes the species or kinde of man distinct from other creatures without difference of age or sex So then you cannot from the names of men and women conclude the ripenesse and perfection of years 2. If you object But they beleeved Remember what is said on Mar. 16.15 16. and Act. 2.39 and you may gather thence That when parents become Beleevers God accepts their Infant children as Beleevers and giveth them right to the Covenant and promise 3. But howsoever enough hath been said in the general considerations to shew how little help you can have from this or any other Scripture for your purpose The following proof is in Act. 8.36.37 The Eunuch saith Loe here is water what doth hinder me to be baptized And Philip said If thou beleevest with all thy heart thou maist Ans We grant that they which never lived in a Christian Church nor were born of Christian parents nor have interest in the Covenant by their parents faith which was the case of the Eunuch are to be baptized when they beleeve and not before But what makes this for your purpose 2. But what would you gather hence that none are to be baptized but they which beleeve with their whole heart If so I answer 1. Then you will condemn not only us Act. 8.12 13.21 but also the same Philip for baptizing Simon whose heart was not right in the sight of God and therefore he beleeved not with his whole heart you must condemn many of your own dippings for doubtlesse many come to you to be dipped for base ends You cannot promise to your selves more dexterity then was in the Apostles and Evangelists to baptize none but upright-hearted ones 3. If so you must not baptize any untill you see into their hearts 1 King 8.9 that they beleeve sincerely and then you must lay down your new trade of dipping for none but God leeth mens hearts whether they be upright or no. Your next Scripture is Act. 10.47 Then answered Peter Can any forbid water that these should not be baptized which have received the holy Ghost as we and he commanded them to be baptized in the Name of Jesus Christ Ans 1. It is plain that the Apostle gives this as a reason why they should be baptized because they had received the gift of the holy Ghost Act. 10.44 45. and 11.15 Now you can hence gather immediatly no warrant for your baptizing untill you can procure by your preaching the effusion of the holy Ghost in a visible and miraculous manner as it is evident that that in the text was 2. But if you say Indeed these visible and miraculous gifts of the holy Ghost cease with the Primitive times But God now pours his Spirit of sanctification ordinarily and invisibly on people and such as have received that may be baptized I grant it and assume The gift of the holy Ghost is promised to and bestowed on Infants in the Church not only extraordinarily as in the example of John the Baptist but ordinarily according to Gods promise Act. 2.38 39. Isa 44.3 4 5. Your following example is â—ct 16.32 33 34. And they spake unto him the word of the Lord and to all that were in his house And he took them the same hour of the night and washed their stripes and was baptized he and all his straitway And when he had brought them into his house he set meat before them and rejoiced that he and all his beleeved in God Ans To this I answer The last words are mis-cited And rejoiced that he and all his beleeved in God Our Translators render it And rejoiced beleeving in God with â—ll his house Which if the Parenthesis had been observed and in stead of beleeving they had read having beleeved or after he had beleeved had very fully and fitly set forth the emphasis of the Original which is thus word for word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He exceedingly rejoiced or exulted with in oâ— through his whole house after that he had beleeved in God or he having beleeved in God rejoiced in his whole house Here it is not said that the whole house beleeved in God but the words shew that the Jaylor when he had beleeved in God and he and all his were baptized he made a feast and shewed his exceeding joy through his whole house or with his whole house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack Translation reades it thus And he exulted and all the children of his house even all of them in the faith of God Now consider in this History these things 1. How that when the poor affrighted Jaylour saith What shall I do that I may besaved Paul and Silas answer Beleeve in the Lord Jesus and thou shalt be saved and all thine house They require faith of the Jaylour that he and his family might be admitted into a saving estate They said not that every one of his family must of necessity actually beleeve and professe that so his houshold might be saved with him but they tell him If he beleeve both he and his houshold should be saved Gen. 17.5 Luk. 19.9 As Abraham beleeved and all his family even Infants were taken into Covenant of salvation And when Zacheus beleeved salvation came to his house he being made a son of Abraham So God shews here by his servants that he would deal with the Taylour not standing for the present on strict terms of actual faith of all in his house If the Governour beleeve it is enough to put the whole family into a saving estate inchoatively at least in respect of admission into Covenant neither are any to be excluded but such as by stubborn refusal of the Gospel offered deprive themselves of that priviledge 2. It is said indeed that they spake to him and all in his house vers 32. the word of the Lord but whether it be meant of the prisoners in the Prison-house with Paul and Silas or of those of his houshold is not expressed the former seems very probable rather then the later 1. Those to whom they spake the word are said to be All that were in his house v. 32. Those that were baptized with him are said to be all his Now prisoners and strangers might be in his house but those only of his own family were his 2. Ver. 32. It is said they spake to all in the house and yet afterwards it is said ver 34. that he brought them into his house as if they had not been in his dwelling house before 3. If it be meant of his family to which they spake the word that proves not that there were no Infants in the family or that the Infants were not taken into Covenant and baptized with their parents any more then the exhortation of Moses to that great assembly of the Israelites mentioned Deut.
his love to little children which is doubtlesse to shew what is his affection to the Infants of the faithfull at all times otherwise what profit or comfort were it for Christians to know that Christ was indeed so loving to those Infants at that time but would never shew afterwards when in glory any more respect to Infants of Christians whiles such then to the Infants of Infidels 2. But the reason given by Christ puts the matter out of question that this expression of his affection to Infants is not to be restrained to those particular Infants that manner of coming and that time of his visible abode on the earth For of such saith he is the Kingdom of God or of heaven implying that so long as God hath a Kingdom of grace on earth in the administration of the Gospel and affords ordinary means of bringing people to the Kingdom of glory so long the children of the faithfull are to come or be brought to Christ in such a way as they may be acknowledged subjects of this Kingdom which is by admission to the sign or seal of entrance thereinto 5. That it is the will and pleasure of Christ that little children in the time of the Gospel should be brought to him appears in the text in three particulars worthy to be distinctly observed 1. In that he was much displeased and moved with high indignation against his disciples which rebuked and discouraged the bringers of the children Mat. 11.29 Maâ— 12.29 Now Christ which was so admirably meek and gentle would not have been so much moved if it had not been a great fault in his disciples to hinder Infants from coming to him It is doubtless a wrong to poor Infants that cannot plead for themselves and to pious parents to be checked in so good a work and to the Church of God to have these young members cut therefrom and especially to God and Christ and the Gospel to seek to cast out Infants from the priviledge of the Covenant of grace wherein they had been interested in the time of the Law Though in the disciples it was more excusable by ignorance because likely before this time they had heard nothing expressely from Christs mouth to hold forth the priviledges of Infants in the time of the Gospel howbeit they might have gathered enough out of the Old Testament if they would have heeded it to have prevented this miscarriage else Christ would not have been so angry with them if it had been out of invincible ignorance Now if Christ was so offended with this first failing of his disciples through ignorance what may they expect that after this warning continue clamouring against and reproaching the bringing of Infants to Christ 2. Christ gives an express command to suffer little children to come to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let not any that professe obedience to Christ and acknowledge his soveraignty over them dare to violate this command in not suffering children to come to Christ 3. Christ adds Forbid them not which charge by way of addition doth not only shew our Lord Christs earnestnesse in this point and confirm the former precept But also sufficiently warns all under pain of his displeasure that neither by word nor action policy nor power they dare to do any thing to hinder the Infants of Beleevers from Christ My third argument I will draw from the same Scripture which is this Arg. 3. Arg. 3 To whom the Kingdom of God or heaven belongs now in the time of the Gospel to them also Baptism which is the seal of entrance thereinto belongs But to the children of beleeving parents the Kingdom of God or heaven belongs now in the time of the Gâ—spel Mat. 19.14 Mar. 10 14. Luk. 18.16 Therefore Baptism which now in the times of the Gospel is the seal of entrance into this Kingdom belongs to the children of beleeving parents For the clearing and confirming of the proposition let these things be noted 1. That whether by the Kingdom of God or heaven be meant a state of grace and professed subjection to Christ the King of the Church in this life and the state of the Church Militant under Christ already exhibited in the flesh as the word is very frequently a Mat. 3.2 Mat 14.17 Mat 1â— 24 32 24 47. Mat. 21.41 Mat. 25. â— 14. used or the Kingdom of glory and state of the Church Triumphant as it is sometime b 2 Tim. 4.18 used It is all one for our purpose and that argument holds most clearly in the former and most strongly in the later sense 2. That Baptism is the sign pledge or seal of entrance into a Gospel state or Christian Church is I think out of question on all sides and if need were might easily be proved by these and such like Scriptures Mat. 3.2.6 Mat. 28.18 19. Act. 2.38.40 Act. 8. 9. c. 3. Though some may have right to this Kingdom and yet want Baptism as the penitent thief and some may have Baptism that have no internal right to the Kingdom of God and spiritual blessing signified yet those that have right to the Kingdom of God holden forth in the Gospel have right to Baptism and those that are acknowledged according to the rules of Gods word to have right to this Kingdom must also be acknowledged to have right to the seal of entrance thereinto 4. Though only internal right to Gods Kingdom and the priviledges thereof argue right to or possession of the inward seal of the spirit yet external professed or known right to this Kingdom and the outward priviledges thereof so as that persons are according to the Scriptures acknowledged members and subjects thereof is sufficient to give Ecclesiastical and external right to the seal of entrance thereinto as the Jews whiles they were not actually discovenanted were the children of the Kingdom though so wicked as that they were shortly cut off Therefore let none object If all the children of Beleevers have right to the Kingdom of God they shall be all saved But they are not all saved Therefore all have not right This is answered by distinction of external right which gives interest to the external priviledges of the visible Kingdom and internal right which gives interest in or implies possession of internal spiritual and eternal priviledges The former right all Infants of Beleevers have and of this we speak now the later only some peculiar sanctified ones according to the election of grace as it is in the case of visible professours and sincere Beleevers 5. That to whom the Kingdom belongs to them the seal or sign of entrance belongs right reason will yield from the nature of correlatives there being a clear relation between the thing signified or sealed and the sign or seal and the whole current of Scripture speaking of Baptism historically or doctrinally sheweth that so soon as any were acknowledged to have right to the benefit signified or sealed they had right to the
whereupon they have right to the seal of entrance Arg. Arg. 13 13. That doctrine and practice is to be abhorred which puts the Infants of Christians into the same condition with the children of Turks and Infidels leaves them in the visible kingdom of the devil as no visible members of the Church denies to them reasonable souls and cuts them off from all hopes of salvation whiles they are Infants This doctrine and practice I say is to be abhorred as most contrary to the Covenant of God set forth in the Scriptures of the Old and New Testament contrary to the hopes prayers and comforts of Christian parents concerning their children while Infants and contrary to reasons and natures light which shews that Infants are reasonable creatures But the doctrine and practice of these Anabaptists leaves Christians children in the same condition with the children of Turks and Infidels as casting them out of Gods Covenant and Christs Kingdom which is the Church and denying to them the seal of admittance thereto and so leaving them in the visible kingdom of the devil denying to them faith without which they must certainly perish and reason without which they are bruits and so cut off from all hopes of salvation Therefore their doctrine and practice is to be abhorred Thus you have seen our Arguments or at least some of them Now before I conclude I will Answer two or three Questions or Objections Obj. 1. But if children of Beleevers have right to the Covenant Christ the promises and gift of the holy Ghost How can we know this Men of years if they beleeve and repent can make profession but how can children make profession in the Covenant that we may have sufficient warrant to baptize them Ans It 's true they cannot make profession of their interest in the Covenant and promises but that is done sufficiently for them by God the Father Son and holy Ghost speaking in Scripture as Gen. 17.7 Exod. 20.6 Psal 102.28 and 103.17 18. Psal 112.2 and 127.3 4 5. Es 44.3 Mar. 10.14 Act. 2.39 1 Cor. 2.14 c. These and many other Testimonies are given in Scripture by God himself concerning the right of the faithfuls children to the Covenant promise and Kingdom of God which I wish the Reader to turn over unto and observe Surely this testimony of God for children is not lesse then the testimony of men of years for themselves So that if parents when they bring their children to Baptism make a due profession of their repentance faith and resolution to walk with God in Covenant and both to accept Gods Covenant for themselves and their children and give up themselves and theirs to God in Covenant the Ministers and Congregations may have satisfaction concerning their childrens right to the Covenant and promise by vertue of these Scriptures and so to Baptism Obj. 2. If children of beleeving parents have title to the Covenant and promises either all have this title or some only If some only how will you distinguish them that those only may be baptized If all how is it that many prove wicked which were baptized in infancy Do you hold falling away from grace Ans The promises and Covenant belong to all the faithfuls children in regard of outward station in Covenant and right to the seal of entrance which is the thing now in question the inward efficacy we leave to the good pleasure of God The whole body of Israelites aged and children 1 Cor. 10.5 were Gods people by Covenant and under the promise Yet with many of them God was not well pleased The Churches of the New Testament are called Saints said to be in Christ and yet many persons therein proved wicked and eâ—roneous as may appear in those Epistles that are written to them giving them the title of Saints The Covenant and promises as they are outwardly dispensed are conditional neither doth God therein any further binde himself to his people then as the condition of regeneration holinesse repentance faith or obedience are found in them or performed by them Indeed the inward working of regeneration drawing to and giving Communion with Christ giving a new heart and spirit faith c. are absolutely bestowed according to Gods good pleasure upon what number of these persons externally in Covenant he seeth good according to the election of grace agreeably to those Scriptures Rom. 9.15 16 18. 2. Here is no more necessity then possibility of distinguishing between Elect and non-elect Infants their being members of the visible Church gives them right to the priviledge of new admitted members 3. Neither do we hold falling from the inward efficacy of grace Ioh. 13. â— 2 Per. 2.1 Rev. 3.1 7. Heb. 6.4.5 6. as from true solid Sanctification Justification and Adoption though we grant men may fall from the outward dispensation of the Covenant of grace and turn Apostates or continue under the outward dispensation and yet fall short of the saving efficacy of grace Mat 25.29 Yea moreover that those which have seemed to themselves and others to be Justified Sanctified and Adopted may fall from what they seemed to have and utterly perish 4. The Objection will hold as strongly against the baptizing of the professours of faith for not all those whom the Apostles or any others baptized upon their profession have held our many proved wicked and reprobate none can certainly distinguish among professours which are elect and which not Must they not therefore be baptized To conclude therefore They that by their own profession or Gods profession for them are discovered to have right to the outward dispensation of the Covenant let them enjoy it without gainsaying and let us leave the inward efficacy of the Covenant to God to whom alone it belongs Obj. 3. But what need you write so much in answering so little It seems your cause is not good you take so much pains about it Why did not you Answer as briefly as the other party Propounded Ans 1. The truth oft lies deeep and will not easily be found out as it is more precious then gold and silver Pro. 3 13 14. so it requires more diligent search Gold Mines are not obvious to every eye much skill and labour are requisite to finde them out and bring the gold to light 2. Though the other party have but briefly propounded their judgement and grounds thereof in their now-Answered Papers yet it is known what large discourses they have made amongst the people and how many Treatises are written on this subject 3. It is not an argument of a bad cause to be somewhat large in clearing it the better the cause is the more it deserves diligence in handling of it least we should wrong God his people and truth by sleightinesse A cup of poison may be prepared drunk down and dispersed into the body in an hour which the wisest Physitian can hardly expell out of the body with all his skill and pains in many moneths A desperate