IF Baptism were a means of Regeneration, as is the Preaching of the Word, then I should not dare to refuse the Baptizing of any person, what ever: or if Baptism were so necessary to Salvation, that all those Children which are Baptized, and die in their Infancy shall be saved, and those which are not Baptized, and die in their Infancy shall perish [as Augustine affirms (I think) ten times in one Epistle] then Mr. Cawdrey did justly tax me with rigidness [as be doth P. 28. and if he had said worse I should have submitted] for non-admitting of some Children to Baptism. But neither the first(a) nor the second(b) do our Orthodox Divines affirm. Baptism then being not appointed to bring persons into union with Christ, but suppose union, or to bring persons into the Covenant, but suppose a person already within the Covenant, being a Scale of it, and of all those glorious privileges contained in the Covenant, certainly this is not an Ordinance that is lightly to be regarded, [nor shall be I am confident when Christ comes to reform his Church indeed] but those who do Administer this (being stewards of it) had need look to whom they give out this sacred privilege. Had God tied up Ministers so, that we should administer it only to real Believers, then we had a hard task. he hath left us a greater latitude, but whether such a latitude as now the question mentions, is that we are searching out. Reverend Mr. Cawdrey hath yielded P. 16. That such a person as the question mentions is not sufficiently qualified to be a Church member. Also P. 17. he saith thus, when we say a Profession of the Faith is sufficient to qualify a Man to be made or ⟨p. 2⟩continued a Member: we do not mean a bare profession with his mouth, that be believes in Jesus Christ, though visibly he lives like an infidel: but thus at least, when nothing in his life appears to the contrary, though there be yet no great positive signs of his holiness. Let there be little positive signs added to a competent measure of Knowledge, and Conversation as you say, and we shall agree in that point. Also in his Review of Mr. Hooker, P. 89. he affirmeth; That, wicked Men are no fit materials of a visible Church. And p. 94. 95.
IF Baptisme were a means of Regeneration, as is the Preaching of the Word, then I should not dare to refuse the Baptizing of any person, what ever: or if Baptisme were so necessary to Salvation, that all those Children which are Baptized, and die in their Infancy shall be saved, and those which are not Baptized, and die in their Infancy shall perish [as Augustine affirmes (I think) ten times in one Epistle] then Mr. Cawdrey did justly taxe me with rigidnesse [as be doth P. 28. and if he had said worse I should have submitted] for non-admitting of some Children to Baptisme. But neither the first(a) nor the second(b) doe our Orthodox Divines affirme. Baptisme then being not appointed to bring persons into union with Christ, but suppose union, or to bring persons into the Covenant, but suppose a person already within the Covenant, being a Scale of it, and of all those glorious priviledges contained in the Covenant, certainly this is not an Ordinance that is lightly to be regarded, [nor shall be I am confident when Christ comes to reforme his Church indeed] but those who doe Administer this (being stewards of it) had need looke to whom they give out this sacred priviledge. Had God tied up Ministers so, that we should administer it onely to reall Believers, then we had a hard taske. he hath left us a greater latitude, but whether such a latitude as now the question mentions, is that we are searching out. Reverend Mr. Cawdrey hath yeelded P. 16. That such a person as the question mentions is not sufficiently qualified to be a Church member. Also P. 17. he saith thus, when we say a Profession of the Faith is sufficient to qualifie a Man to be made or ⟨p. 2⟩continued a Member: we do not meane a bare profession with his mouth, that be believes in Jesus Christ, though visibly he lives like an infidell: but thus at least, when nothing in his life appeares to the contrary, though there be yet no great positive signes of his holinesse. Let there be little positive signes added to a competent measure of Knowledge, and Conversation as you say, and we shall agree in that point. Also in his Review of Mr. Hooker, P. 89. he affi•meth; That, wicked Men are no fit materialls of a visible Church. And p. 94. 95.
- (a)Walae. To. 1. p. 85. & 491. Syney. pu. th dis•. 44. th. 27.28.
- (b)Chamier. To. 4 l. 5. c. 8. Bell. Ezerv. To 3 d. 2. c. 1.
