An Apology for Two Treatises Concerning Infant Baptism, Treatise (1 of 2)
An Apology for the two Treatiſes, and Appendix to them concerning Infant-Baptiſme, againſt the unjuſt Charges, Complaints and Cenſures of D. Nathanael Homes, M. John Geree, and M. Steven Marſhall, and M. John Ley.
DEcember 15, 164…. were publiſhed with my conſent two Treatiſes,§. and an Appendix to them concerning Infant-Baptiſme.1. Of the occaſion of writing this Apology. The writing that could not in nineteene moneths before obtaine a few lines, hath now gained foure anſwers in foure moneths. In January came forth: Treatiſe of one Thomas Bakewell, in which the Title pretends a briefe anſwer to my twelve doubtfull Arguments (as he ſtiles them) againſt Infant-baptiſm in my Exercitation about it. This Treatiſe I think hath honour enough done it that it is named. If any man ſhew me any thing worth the anſwering in it, it may in time gain a reply, otherwiſe for me it may take it's reſt. The next monethmonth was publiſhed Doctor Homes his Vindication of baptizing Beleevers Infants in ſome animadverſions on my Exercitation and examen. The next monethmonth I received from Maſter Iohn Geree his vindic…ae paedobaptiſms in a full anſwer (as is aſſerted) to my twelve Arguments in my exercitation, and whatſoever is rationall or materiall in my Anſwer to Maſter Marſhals Sermon. The next monethmonth I received Maſter Stephen Marſhall his defence of Infant-baptiſme in duplicate page duplicate page anſwer to my two Treatiſes and Appendix, in which alſo I am informed of two peices at leaſt from New-England in which I am concerned. And unto all, or ſome of theſe, Maſter Iohn Ley in his Epiſtle to Maſter Iohn Sal…marſh addes his acclamation in theſe words. There be diverſ… Davids who are ready for a ſingle encounter with that braving Goliah, and ſome have given his Cauſe ſuch a wound already, as (though he may play the Montebanke with it and skin it over) will never be cured at the bottom. Thus farre they have ſpoken: I preſume they will allow me now liberty to ſpeake for my ſelfe, and for the truth.
My Cauſe (as Maſter Ley cals it) containes either the manner, or the matter of my Treatiſes.§. The defence of the matter of them is the chiefeſt thing,2. Of the intention of the Author upon that occaſion. and is firſt in my intention. But the clearing of my ſelfe from ſome complaints or charges in the manner of handling the whole buſineſſe, is ſo neceſſary for the removing of prejudices, which would prevent reading and entertaining my writings, and do undermine my preſent ſtation, that I am conſtrained, firſt to plead for my ſelfe, before I engage further in the Controverſie: wherefore I ſhall anſwer thoſe charges by themſelves apart that ſo the main queſtion may be diſcuſſed by it ſelfe.
Firſt, Doctor Homes in his Epiſtle to the Reader hath theſe words.§. 3. Of the neceſſity and ſeaſonablenes of publiſhing the two Treatiſes about Infant-Baptiſme. Meane while I could not but lament the untimely birth of Maſter T. his Exercitation, and his unneceſſary falling intravell with it, after at leaſt ſixe able Brethren, and above ſo many daies by nervous diſputation had given him ſo much Cauſe to doubt of his Ten…t, or at leaſt a while to ſuſpend it. And this hath been by ſundry perſons objected to me, that the publiſhing my Booke was extreamly unſeaſonable. Two reaſons are implyed in Doctor Homes his words to inſinuate that it was untimely, becauſe it was unneceſſary. Secondly, becauſe it was after ſuch a nervous diſputation as he mentions.
To that of needleſneſſe I anſwer. If it were neceſſary to maintaine Truth though generally oppoſed, when few or none were willing to appeare for it, and ſpeciall providence called me out to do it, if it were neceſſary to endeavour the preventing of unjuſt perſecution for holding a Truth, to which in Sermons and other waies Law-makers, and Magiſtrates were every where inſtigated, if it were neceſſary when the people of God were perplexed about a poynt of conſcience that pertaines to their continuall practice, and diſputation in publike was declined, to endeavour the bringing of Truth to light, if it were neceſſary for a man to keep the ſolemne Covenant he hath by oath bound himſelfe to, though it were to his great hazzard, if it were neceſſary in a time of Reformation for a Miniſter of the Goſpell to do what belonged to him to further it, if it be neceſſary for a Miniſter of the Goſpell to provide for the giving of his account at the day of Jeſus Chriſt, then it was neceſſary for me to fall in travell with my Exercitation and examen; for all theſe ends and ties concurred in the writing and publiſhing of my Treatiſes. And therefore I am aſſured that what I did was ſo neceſſary, that had I not done what I did, I ſhould neither have been faithfull to Chriſt, nor to his people, nor to the State, nor to my own ſoule. I confeſſe my Book was untimely publiſhed in reference to my own preferment, and outward peace. I ſaw few or none regarded for clearing of Truth: but popular Orators, ſuch as relate to great men, or are uſefull to uphold a Party, are the men eſteemed. I could not expect any other then oppoſition to my opinion, being againſt ſuch a ſtream of men. But I feared that of our Lord Chriſt, He that is aſhamed of me and my words in this adulterous and ſinfull Generation, of him ſhall the Son of man be aſhamed when he ſhall come in his glory with his holy Angels. How nervous the diſputation he mentions was, I ſuppoſe the Doctor knowes not but by report, foraſmuch as I never perceived him preſent at it. The ſtrength, and ſubſtance of all the Arguments, as well as my memory (who was then the reſpondent) could beare them away, was faithfully digeſted by me in my Exercitation, which was compoſed not long after in part upon occaſion of that diſputation. In which diſputation I was ſo farre from finding cauſe to doubt of my Tenet, that I profeſſe ſincerely both that diſputation, and the ſeverall Anſwers of my learned Antagoniſts, and reverend brethren Doctor Homes, and Maſter Geree, and Maſter Marſhall have giuen me leſſe cauſe to doubt of my Tenet, eſpecially ſith Maſter Marſhall Pag. 116. of his Defence ſaies, it was never aſſerted by him, That the C…venant of ſaving Grace is made to Beleevers and their naturall ſeed, and Pag. 92. The command is the cauſe of the exiſtence of the duty, but the Covenant of Grace is the motive to it, and Pag. 182. he grants, that the formall reaſon (which is the adequate reaſon) of the Iewes being Circumciſed was the command of God, the Covenant of Grace, or their Churchſtate he only makes the motive to it, and the thing it related to: which with many more conceſſions in his Defence, and the others Anſwers I doubt not, but if the Lord vouchi…aſe me time and liberty to improve to the overthrow of his firſt and maine Argument, and the inference he makes from the Texts of Scripture he brings to confirme it, and conſequently his whole Cauſe, as he himſelfe confeſſeth in his Sermon. Pag. 26. And for giving me cauſe to ſuſpend my …; if he mean by ſuſpenſion, ſtifling my doubts in mine own boſome, and never imparting them to learned men for reſolution, it had been in my apprehenſion extreame imprudence, if not ſtupidity, to have let ſlip the opportunity of making known the reaſons of my doubts in this juncture of time, in which by Covenant the State was engaged to ſettle worſhip, Catechizing, confeſſion of faith, diſcipline according to Gods Word, to each of which this point is of no ſmall moment: if he meane by ſuſpending my Tenet the not printing my writings, neither am I juſtly to be blamed therein conſidering how long I waited and yet never received any reſolution, and after I ſay not, a monethmonth only, but ten moneths at leaſt waiting for an anſwer about my motion to Maſter Marſhall in the Epilogue of my Examen, it was plainly rejected. And though Maſter Marſhall excuſeth himſelfe by relating that I declared to him, that I could, and that I intimated to him I would keep the opinion private to my ſelfe (in which either his memory or his apprehenſion were defective) and therefore took no further thought of examining my Treatiſes, yet I ſuppoſe it concerned Maſter Marſhall for many reaſons to have contrived ſome courſe for my ſatisfaction, or the abatement of height of pride, and confidence which the perturbation of his mind, rather then the true intelligence of my ſpirit in that buſineſſe made him imagine in my writings. As for the unſeaſonableneſſe in politicke reſpects (though I do not take upon me in…ight therein) yet ſo farre as my reaſon is able to diſcerne, it could never have come more ſeaſonably, to have a matter of ſuch moment diſcuſſed, while Reformation, and Lawes confirming it were yet in fieri, all men knowing, that it is too late to ſpeake, when the Legiſlative power hath fully enacted a Law. And whereas Maſter Marſhall ſaies, he verily thought I would have … q…iet by down, preached, kept my opinion to my ſelf, and not have any further appeared (eſpecially at this time) to encreaſe the flame of …, I anſwer. For my quiet ſitting down, and preaching Chriſt, I can boldly and cheerefully appeale to my Auditors of theſe Honourable Societies whereof not a few are eminent perſons in the Honourable houſe of Commons. For my app…ring at this time I have given reaſons, which I ſuppoſe conſcientious men will conceive weighty, yea and preponderating … diviſions that may happen if that of Augustine be true, …. Nor do I know that any ſuch diviſions or confuſions have happened by reaſon of my Te…iſes, or are likely to happen, but rather the contrary. And if any diviſions be now about that opinion they were afore my Treatiſes were publiſhed, and if they encreaſe they are rather to be imputed to the violence of thoſe Preachers, who inſtigate the Magiſtrate to ex…pate ſuch as Heretickes, who hold the opinion, then to me, who by practice and profeſſion do hold Communion with them, that differ from me, and abhorse ſeparation from my … this regard. Nor do I doubt but that if it were not for the rigous of many Preachers, a way might be found for Reformation in this matter without ſuch a flame of diviſion and confuſion, as Maſter Marſhall apprehends. But I wiſh that as in Germany the rigidneſſe of ſome men was the deſtruction of the Proteſtants there, ſo it happen not in like manner in England.
Another objection I meet with is, that I have printed my Treatiſes contrary to the int…mation, §. 4. Of freedome from publiſhing the two Treatiſes contra…y to engagement, with a Declaration of the Authors proceedings therein.or (as ſome alleage) promiſe I made to Maſter Marſhall: which Maſter Marſhall writing to me thus expreſſeth▪ Pag. 1, 2. of his Defence. But when after ſome friendly conference with you, you declared to me, that if you might enjoy liberty to exerciſe your Miniſt…ry in ſome place, where you ſhould not be put upon the practice of baptizing of Infants, you could (yea and intimated to … that you would) keep this opinion privat… to your ſelfe, provided only, that of any ſhould preach in your pulpit for the baptizing of them, you ſhould take your ſelfe bound in the ſame place to preach againſt it; otherwiſe m…ns preaching or printing abroad ſhould be no provocation to you. And Pag. 244. Maſter Marſhall faith thus. For even to New England have ſome ſent your writings, and ſufficiently in them ſhowed your ſcorne of Maſter Thomas Goodwin, Maſter Vines and my ſelfe, as our friends do from thence write unto us.
That I may clearely and fully anſwer this charge, and the former, and ſtate my ſelfe, and proceedings right in the thoughts of men, I think it neceſſary to make this following Declaration. It hapned that in the yeare 1627. reading the Catechiſme Lecture at Magdalen Hall in Oxford, and having occaſion in one of my Lectures to examine whether there be ſuch a priviledge to the children of Beleevers, that they ſhould be accounted to belong to the Covenant, and Church of God, I found not ſufficient ground either from Gen. 17. 7. or from the inſtitution of Circumciſion for the affirmative in that queſtion. The ſubſtance of my reaſons then againſt the Argument drawn from Circumciſion to baptiſme, I have compacted in that ſhort diſcourſe, which is part. 2, §. 8. Pag. 29. of my Examen, and begins at thoſe words, I dare not aſſent &c. Which being the chiefe thing I ſtand upon. I wonder Maſter Marſhall ſo lightly paſſeth over calling it a tedious diſcourſe, altering my words, and ſaying nothing to the reaſon I bring. Wherefore then, and ſince I declined the urging of thoſe reaſons for it, and wholly reſted on 1 Cor. 7. 14. conceiving that thoſe words [but now are they holy] did import that priviledge to the children of a Beleeving Parent. And accordingly practiſed baptizing of Infants upon the warrant of that Text only, as I often told my Auditors at Lemſter in Hereford-ſhire, which ſome now about the City can witneſſe. It happened after I was neceſſitated to leave my place through the violence of the Kings Party, after much wandring up and down with much danger to me and mine I came to the City of Briſtoll, and there preached for halfe a yeare, in which time in diſpute with an Antipaedobaptiſt, I urged that Text 1 Cor. 7. 14. which he anſwered with ſo much evidence, as that although I did not fully aſſent unto him, yet as one that durſt not oppoſe Truth who ever brought it, I reſolved with my ſelfe to conſider that matter more full, and to that end being enfeebled with labour in preaching, and griefe by reaſon of the publike loſſes at that time, and adviſed by my Phyſitian to remove out of Briſtoll, underſtanding the Aſſembly was to ſit in Iuly 1643. I reſolved to adventure a journey to London through Wiltſhire, to conferre with my Brethren of the Aſſembly, and by the advantage of Books in London to make further ſearch into that point. It pleaſed God to ſtop my journey then by that ſad, and unexpected overthrow neere Devizes, which neceſſitated me to get away from Briſtoll by Sea into Pembrokeſhire. While I was there I chanced to meet with Veſſius his theſes de poedobaptiſmo, and therin reading Cyprians and others of the Ancients Teſtimonies, I ſuſpected that in point of antiquity the matter was not ſo cleare as I had taken it, but weighing thoſe paſſages, I conceived that the Ancients held only baptizing of Infants in the caſe of ſuppoſed neceſſity, conceiving that by baptiſme Grace was given, and that all are to be ſaved from periſhing and after in proceſſe of time it became ordinary.
Wherefore I reſolved if ever I came to London, to ſearch further into thoſe two points of the meaning of 1 Cor. 7. 14. and the Hiſtory of Paedobaptiſme, and accordingly God having brought my wife and children with much difficulty to me after a ſecond plunder, and by remarkable providence turning the wind againſt the Ships when they went without us bringing us out of Pembrokſhire the day before it was appointed by the Kings Forces to ſend to apprehend me, making the wind ſerve for a ſpeedy voyage in foure dayes from Milford Haven to the Downes, preſently upon the receiving us into the Ship (which I hope I ſhall ever remember to the praiſe of our God) being come to London September 22. 1643. I applied my ſelfe to enquire into the points forenamed. It happened that whereas I had this prejudice againſt the interpreting of the holineſſe of the children 1 Cor. 7. 14. of Legitimation that no learned Proteſtant had ſo expounded it, meeting with … his notes not long before printed at Cambridge, I found him of that opinion, and after him Muſculus and Melancthon; and finding that the Sanctification in the forepart of the verſe, muſt be underſtood of lawfull copulation, expreſſed by Beza thus, Fidelis uxor poteſt cum infideli marito bona conſcientia conſueſcere, which ſenſe only was ſutable to the caſe reſolved by the Apoſtle whether they might ſtill continue together, I obſerved that the Apoſtle ſpeaking of the unbeleeving party mentions his unbeliefe, but when he mentions the Beleever, expreſſeth only the relation of husband and wife, and that the reaſon of the Apoſtle to prove their lawfull copulation is an Argument ab abſurdo and including this propoſition. All thoſe children whereof one of the parents is not ſanctified to the other by lawfull cepulaetion are …nclea…e, which being expounded of federall uncleaneſſe were falſe, and is only true of baſtardy, I concluded, that it was the meaning of the Apoſtle, and could be no other. Whereupon when in a meeting of Miniſters in the City of London, the queſtion was propounded what Scripture there was for Infant-baptiſme, I told my Breth…n plainly, that I doubted there was none. This occaſioned the Diſpute Doctor Homes ſpeakes of which happened about January 1643. Concerning which though ſome gave out I was ſatisfied by it, others that I was ſo convinced, that I had nothing to ſay, yet the truth is, this was all the ground of thoſe reports, that having at firſt ſtood upon it that [foreign, of ſuch Matth. 19. 14.] was meant only of ſuch like, it being urged that then it could not be a reaſon, why they ſhould ſuffer thoſe children to be brought to Chriſt, I yeelded that it was to be expounded as Beza expounded it, horum & ſimilium ut ſupra, as I expreſſe in my Exercitation, and further granted that if when Chriſt ſaith [of theſe is the Kingdom of God] he meant of their preſent ſtate of regeneration they might be baptized, but that our Saviour meant it of their preſent ſtate I did not grant: and I further yeelded that I ſhould not ſticke at the baptiſme of an Infant concerning whom I ſhould be certified from God that it was actually regenerate, and beleeving, meaning no more but this, that ſuch a certificate would warrant me in ſuch a caſe to baptize, it being all one with a profeſſion of faith, as ſignes made by a dumbe perſon that he was a Chriſtian would warrant his baptiſme. This conceſſion being made meerely upon a ſuppoſition of an extraordinary revelation, firſt Ma…ter B…ke, and after him Maſter Marſhall have often urged, though they have been often tould, that a common rule cannot be drawn from an extraordinary caſe. Not long after that Conference, my moſt loving and reverend Father in law Maſter Henry Scudder fearing the event of this matter, after ſome writing that paſt betweene us, adviſed me to draw up the reaſons of my doubts, and he undertook to preſent them to the Committee choſen (as I conceived it) to give ſatisfaction about that point, which I conceived might well be by the leave of the Parliament, as the appointing the Aſſembly to give ſatisfaction about ſome doubts in taking the Covenant. And if the Committee as a Committe could not do it (which I ſuppoſe they might have done by communicating what after debate was prepared for the Aſſembly, which I preſume was, certainly it ſhould have been accurately done with examination of what could be objected, afore thoſe Articles in the Directory about this matter were paſſed) yet particular members might have done ſomewhat to ſatisfie me, who would have been then, and ſhall be yet ſatisfied with one convincing argument, that it was Chriſts appointment, that the Infants of Beleevers, becauſe they are borne of Beleever are to be baptized. According to the adviſe given in a ſhort ſpace, I firſt drew up the nine firſt Arguments in my Exercitation, which were delivered as I relate in my Examen in February and March 1643. and after in Iuly following, the other three. Which I ſaid in my Examen were delivered to Maſter Tuckney, but Maſter Marſhall tels me he doth deny it, yet I conceive my Father Scudder told me ſo, who I am ſure would ſpeake truth, and when I read that to him he did not correct me in it, and Maſter Thomas Goodwin ſtill ſaies he had them after Maſter Tuckney had peruſed them. Beſides theſe Papers, that ſatisfaction might more compendiouſly be given me at the motion of my reverend Father in law, I ſet down in one page of a Paper in quarto, the maine ground of my doubt, and delivered it to him, whether he communicated it to any elſe I know not: my end was that ſatisfaction to me might more eaſily be procured. This ſhort thing I after put in my Examen, Part. 2. §. 8. as I ſaid above, which Maſter Marſhall calls a tedious diſcourſe, though it containes leſſe then forty lines, and if it had been well anſwered, might have eaſed Maſter Marſhall of the reſt of his labour. Now the Papers before named, I perceived were toſſed up and down from one to another, and it ſeemes Maſter Edwards the Controverſie Lecturer at Chriſt-Church got them, and picking out ſome paſſages, but concealing others that would have cleared them under pretence of refuting them, with the writing of another which he joyned with mine, meerly abuſed me in the Pulpit at Chriſt-Church: which I immediately charged him with after his Sermon in the Veſtry, and he only excuſed it by telling me he named me not, though there were ſundry Miniſters there that knew he meant me. But this it ſeemes is like Maſter Edwards his juſtice to other men. In this time I attended Maſter Thomas Goodwins Lectures about that Argument, had the patience to heare Maſter Edwards his diſcourſe at Chriſt Church, and read many Treatiſes and Sermons, in many of which I found rather invectives than arguments. It happened that the Pariſhioners of Fanchurch became diſaffected to me, and refuſed to heare me, though I medled not at all with that matter in the Pulpit, and I perceived my maintenance was likely to be withdrawn at the end of the yeare. Hereupon one of the Aſſembly my loving friend, underſtanding that the Honourable Societies of the Temples wanted a Preacher, ſollicited the bringing of me thither. But the matter was by the Honourable Houſe of Commons referred to the Aſſembly, who choſe a Committee to nominate a Preacher for them, of which Committee Maſter Marſhall was one, by whom I was rejected. Preſently after which rejection, having occaſion of buſineſſe in the behalfe of ſome godly Pembrokeſhire Miniſters, with that worthy Gentleman Maſter Iohn W…i…e Chaire-man of the Committee for plundered Miniſters, he would needs argue with me about that point of Infant-baptiſme, and after ſome diſpute, he deſired to have my anſwer to his argument in writing. Which occaſion I tooke to lay open my condition to him in a Letter, which begot no other fruit but a little Treatiſe intituled, Infants Baptiſme proved lawfull by Scripture. Shortly after in Auguſt 1644. I met with Maſter Marſhal's Sermon, and finding the vehemency of his ſpirit againſt Antipaedobaptiſts, and having had experience both of his, and Maſter Whites inflexibleneſſe by my former writings, and ſeeing no likelihood of imploiment and maintenance for me and mine, except I would gather a ſeparated Church, which I durſt not do▪ as not knowing how to juſtifie ſuch a practice, I reſolved to make a full anſwer to Maſter Marſhals Sermon, and finiſhed it November 11. and having with much difficulty tranſcribed one Copy, and gotten another written for me, I ſent my own to Maſter Marſhall, who received it December 9 1644. About a fortnight after Maſter Marſhall ſent me word, that he would find a time to ſpeake with me: I ſent him word, that for the returning anſwer to my writing, I would not ſtraiten him; but foraſmuch as by his rejecting me I miſſed being nominated to the Temple, and I was then brought to great ſtraights, I requeſted that he would declare as occaſion ſhould offer it ſelfe, whether he held me fit for the Miniſtery or not, notwithſtanding my diſſent from him in that point. His anſwer was, he deſired to know firſt whether I would keep my opinion to my ſelfe. I returned this anſwer in writing by my Father Scudder. I requeſt you to returne this anſwer to Maſter Marſhall, that whereas I requeſted him to declare whether he thought me fit for the Miniſtery or not, notwithſtanding my diſſent abo…t Poedobaptiſm, and he demands of me a promiſe of ſilence in that point, I conceive he is bound by the rules of juſtice, mercy, and prudence to do it without requiring that condition, and that he hath no reaſon to be jealous of me conſidering my carriage in this matter. Nevertheleſſe when I ſhall underſtand what promiſe he would have from me, and what is intended to be done by him for the diſcuſſing the point, and clearing of Truth, to which I ought not be wanting, and what advantage I may have by his agency for my imployment and maintenance, I ſhall give him a punctuall anſwer, and am reſolved for peace ſake to yeeld as farre as I may without v…lating the ſolemne Covenant I have taken, and betraying truth and innocency. Decem. 26. This begat the friendly conference mentioned by Maſter Marſhall, which was Decem. 30. 1644. in the morning afore the Aſſembly ſate. At the very beginning of that Conference, Maſter Marſhall having this laſt written meſſage in his hand, & reading thoſe words, [and he demands of me a promiſe of ſilence in that point] told me that he did not demand of me a promiſe of ſilence in that point; for that was beyond his line: this was his very expreſſion. As ſoon as ever I heard thoſe words, I conceived my ſelfe freed from the ſnare I moſt feared of making a promiſe, which as the caſe might ſtand, I could not keep with a good conſcience. Then Maſter Marſhall ſpake to this effect, that yet for the ſatisfaction of thoſe who ſhould enquire of him concerning me, he deſired to know my intentions. Whereupon I dealt freely, that I intended not to publiſh my opinion in the Pulpit, if I might be where I ſhould not be put to baptize: for I conceived it not likely, that there would be a Reformation of that thing in this Age, there having been ſo long a practiſe of Infant-Baptiſme, and ſuch a prejudice in men againſt the oppoſers of it: yet I told him that if any ſhould preach to that people I had charge of, that which I conceived to be an errour, I did reſolve to oppoſe it there, otherwiſe other mens preaching abroad ſhould be no provocation to me: So that it is cleare, I made no promiſe, and that intimation of mine intentions which I made was only, that I intended not to preach my opinion in that place unleſſe provoked there. And this any man may perceive was my meaning by Maſter Marſhals owne relation, in which the prov… is rightly expreſſed; That if any ſhould preach in my Pulpit for baptizing Infants, I tooke my ſelfe bound in the ſame place to preach againſt it, otherwiſe mens preaching or printing abroad ſhould be no provocation to me; to wit, to preach that opinion in that place. And whereas Maſter Marſhall alleadgeth this for his Quietus eſt, he might have remembred, that I told him in expreſſe termes, that it Lawes were likely to be enacted to make the deniall of Infant-Baptiſme penall, I held my ſelfe bound in conſcience to appeare in publique about that matter: yea, and Maſter Marſhall told me he intended me ſome animadverſions on my Examen; whence it may be collected, that neither Maſter Marſhall nor my ſelfe had agreed to lay aſide the diſpute it ſelfe. It is true, Maſter Marſhall did endeavour to poſſeſſe me with this, That Reformation of Congregations might be without altering the uſe of Infant-Baptiſme. To which I anſwered, that though much might be done other wayes, yet it would never be right, till Chriſts way of baptizing were reſtored. About two houres after, Maſter Marſhall comming to me, in the preſence of Maſter Obadiah Sedgwicke, repeating the intimation of my intention aforenamed, with the proviſo, told me, he would give teſtimony in my behalfe as I deſired. Upon this I parted with Maſter Marſhall, and Maſter Sedgewicke walking with me, commended my proceeding in that matter, and made a notion to me, which came to nothing. Upon this I went home very chearfull, not only becauſe I prized amity with Maſter Marſhall, and there was a likely way of my imploiment and maintenance; but chiefly becauſe I was freed from that I feared, as a ſnare, the promiſe of ſilence, and there were great hopes that my brethren in the Miniſtery would not be rigid in ejecting out of the Miniſtery and Communion, thoſe that diſſented from them in that point, and ſo ſeparation and mutuall perſecution might be prevented (which was and is ſtill the great feare that poſſeſſeth my ſpirit) and liberty might in time be given for the ſhining forth of the light in this thing, and by degrees Reformation might be perfected, which I conceived the only ſafe and happy way. Upon theſe conſiderations I acquainted ſundry of my near friends with this mercy of God to me, and being requeſted to joyne in keeping a day of Thanksgiving at Anth…l…, I … 1. following for publique mercies, I made a ſpeciall memento in my booke of ſpeciall paſſages of my life, to bleſſe God that day for the conference I had with Maſter Marſhall in peace and amity: What Maſter Marſhall did after for me I do not well know, I beleeve he did as he promiſed, and after a triall of me three Lords-daies at the Temple, I was in the end of Ianuary choſen by the Treaſurers, and and ſundry others of the members of both the honourable Societies of the Temples to be their Preacher for a yeare.