against the Truth, he is not capable of information, but opposeth with fury and ill language what he does not understand, though the necessary truths of the Gospel; for this is a true saying: "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." Much less capable is he in time of anger, when he is not reasonable; nor is it prudent to discourse with him on such subjects at such times. Yet when an opposer, though a little warm, keeps within reasonable bounds, he may be convinced of his mistakes in his understanding, and yet not publicly own it because of his imaginary honour; for, being in reputation for a man of understanding, parts, and abilities, and perhaps a teacher, he is ashamed to be overcome before an auditory, or own the truth to be on the other side; it may however be reasonable to discourse with such an one, and profitable to the audience. But I have ever endeavoured in such cases, to part with every opposer in as much friendship as could be obtained, that if possible no rancour might remain.

Now if I had not known that the invisible power of Truth was over that people, at that time, considering their former enmity against us

and the Truth, I had run a great risk, humanly speaking, of personal injury by some of them; but through Divine goodness both to them and me, I did not observe a frown on any brow, or hard word from any, save one : for which, unto the only true God and Saviour, be dominion and praises now and for ever! Amen.

Section FX.

A continuation of his journey in New England.-The state of the country during an Indian war.-A remarkable narrative.Conversation on war.-Conclusion of this visit.

To return to my further progress in my journey and travels: On the 26th of the 2nd month, 1704, I was at their meeting at Nantasket, and on the 27th had a meeting appointed at Scituate, where came a young man who took some exceptions against what I said in the meeting about infants and their salvation by Christ, and about baptism; and hearing of it, I desired he might be informed: "That if he pleased to go to the house of our Friend with us, I would endeavour to satisfy him." He came accordingly, and there I told him: "I understood he was not satisfied with something I had said in the meeting concerning infants; and therefore asked him, what he believed concerning them." He said: "He believed they were all damned, who died unbaptized."

Then I asked him: "If he believed all of them were saved, that were baptized, as he called it."

He answered: "No."

"What then," said I, "makes the difference?" He replied: "They were all damned, because they cannot believe in Christ."

I replied: "Neither can they commit sin; nor can they believe who are baptized and saved, as thy first answer implies, though thou hast receded from it since."

Then he said: "They sinned in Adam."

I answered: "That as in Adam all die, even so in Christ shall (the same) all be made alive." “But,” said he again, "they cannot believe in Christ."

Then I said: "Dost thou not believe, that many ages and nations of people fell under some disadvantage by Adam's sin, who never heard of him outwardly?" To this he was silent. Then I proceeded to say to them who were present, that "where there is no law, there is no transgression; and little children being incapable of any law but that of nature, which they cannot break, consequently they cannot sin: and that though for some time, under the law, and first covenant with the Jews, the sins of the fathers were to be visited upon the children, not for ever, but only unto the third and fourth generation; not such as loved God, but such as hated Him; upon which a proverb arose among the people, that the fathers have

eaten a sour grape, and the children's teeth are set on edge;' yet this proverb was to cease, and was annulled by God, as by the testimony of two of his great prophets, by whom it is written in the Name of the Lord; first by Jeremiah, about six hundred years before Christ, who saith: In those days they shall say no more, the fathers have eaten a sour grape, and the children's teeth are set on edge; but every one shall die for his own iniquity; every man that eateth the sour grape, his teeth shall be on edge.' And this was to be under the new covenant, come by the Lord Jesus Christ, now in force. "Secondly, Ezekiel hath it more at large, chap. xviii. 2, 3, 4. And there are many conditions in this chapter of Ezekiel, respecting the life and death of the righteous and wicked, and the changes which may happen to both, from state to state, by their own acts or omissions of known duties, from which, in the nature of persons and things, little children, as such, are exempted; and the Lord Jesus Christ, the Mediator of the new covenant, by which the first is ended, hath declared them innocent, by taking them in his arms, blessing them, and saying, that' of such is the kingdom of heaven.'

"And the apostle saith, that sin was in the world before the law, but it was not imputed; so that though there be a seed of sin in children,