The baptizing of infants revievved and defended from the exceptions of Mr. Tombes in his three last chapters of his book intituled Antipedobaptisme / by H. Hammond ...
         Hammond, Henry, 1605-1660.
      
       
         
           1655
        
      
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             The baptizing of infants revievved and defended from the exceptions of Mr. Tombes in his three last chapters of his book intituled Antipedobaptisme / by H. Hammond ...
             Hammond, Henry, 1605-1660.
          
           [2], 108, [5] p.
           
             Printed by J. Flesher for Richard Royston ...,
             London :
             1655.
          
           
             Reproduction of original in Bristol Public Library, Bristol, England.
          
        
      
    
     
       
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           Tombes, John, 1603?-1676. -- Antipaedobaptism.
           Infant baptism -- Early works to 1800.
        
      
    
     
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           THE
           BAPTIZING
           OF
           INFANTS
           REVIEVVED
           and
           DEFENDED
           from
           the
           Exceptions
           OF
           Mr.
           TOMBES
           ,
           In
           his
           three
           last
           CHAPTERS
           of
           his
           Book
           Intituled
           ANTIPEDOBAPTISME
           .
        
         
           By
           
             H.
             Hammond
          
           ,
           D.
           D.
           
        
         
           LONDON
           ,
           Printed
           by
           
             J.
             Flesher
          
           ,
           for
           
             Richard
             Royston
          
           at
           the
           Angel
           in
           
             Ivy
             lane
          
           .
           1655.
           
        
      
    
     
       
         
         
         
           THE
           BAPTIZING
           OF
           INFANTS
           Reviewed
           and
           Defended
           .
        
         
           The
           Introduction
           .
        
         
           
           HAving
           ,
           by
           Gods
           help
           ,
           past
           through
           many
           stadia
           in
           these
           agones
           ,
           and
           therein
           paid
           some
           degree
           of
           obedience
           to
           the
           precept
           of
           
             Christ
             ,
             Mat.
          
           5.41
           .
           and
           withall
           to
           S.
           Peters
           directions
           of
           rendring
           an
           account
           of
           the
           
             Faith
             which
             is
             in
             us
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           even
           to
           him
           that
           most
           
             unnecessarily
             requires
          
           it
           ;
           There
           is
           yet
           remaining
           one
           matter
           of
           discourse
           ,
           wherein
           some
           seeming
           ingagement
           lyes
           upon
           me
           ,
           occasioned
           by
           the
           Resolution
           of
           the
           4th
           Quaere
           ,
           concerning
           
             Infant
             Baptisme
          
           ;
           For
           to
           this
           
             Mr.
             Jo
             :
             Tombes
          
           hath
           offered
           some
           answers
           in
           the
           
             three
             last
             Chapters
          
           of
           his
           Book
           intitled
           Antipaedobaptism
           .
        
         
           
           What
           I
           have
           thought
           meet
           to
           return
           to
           these
           ,
           might
           ,
           I
           supposed
           ,
           have
           been
           not
           unfitly
           annexed
           by
           way
           of
           appendage
           to
           that
           of
           Festivals
           ;
           the
           treatises
           of
           Festivals
           and
           
             Infant
             Baptisme
          
           being
           so
           neerly
           conjoyned
           in
           the
           first
           draught
           or
           monogramme
           ,
           that
           the
           defence
           of
           them
           (
           which
           may
           in
           some
           degree
           passe
           for
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           ought
           incongruity
           to
           be
           contrived
           into
           the
           same
           table
           also
           .
           But
           the
           length
           of
           this
           Answer
           hath
           disswaded
           that
           ,
           and
           the
           desire
           that
           the
           Reader
           may
           have
           no
           taskes
           imposed
           on
           him
           but
           by
           his
           own
           choice
           ,
           hath
           advised
           the
           publishing
           this
           by
           it self
           ,
           with
           some
           hope
           that
           this
           may
           conclude
           his
           trouble
           ,
           and
           that
           this
           new
           year
           may
           not
           bring
           me
           so
           many
           occasions
           of
           such
           contests
           ,
           as
           the
           last
           hath
           done
           .
        
         
           
           
             CHAP.
             I.
             Of
             Baptisme
             among
             the
             Jewes
             .
          
           
             
               Sect.
               I.
               Probations
               more
               and
               less
               perfect
               .
               The
               use
               of
               Circumcision
               to
               this
               question
               of
               Paedobaptisme
               .
               As
               also
               of
               Christ's
               reception
               of
               children
               .
               Childrens
               coming
               and
               believing
               ,
               
                 Mat.
                 18.
              
               
               Children
               sinners
               .
            
             
               
               THe
               foundation
               of
               
                 Mr.
                 Tombes's
                 returns
              
               to
               me
               he
               is
               pleased
               to
               lay
               in
               some
               words
               ,
               which
               he
               hath
               recited
               out
               of
               §
               .
               23.
               of
               my
               Resolution
               of
               the
               4th
               Quaere
               ,
               where
               I
               say
               ,
               that
               
                 there
                 is
                 no
                 need
                 of
                 laying
                 much
                 weight
                 on
                 this
                 ,
                 or
                 any
                 the
                 like
                 more
                 imperfect
                 wayes
                 of
                 probation
                 ,
                 the
                 whole
                 fabrick
                 being
                 sufficiently
                 supported
                 and
                 built
                 on
                 this
                 basis
                 (
                 the
                 customary
                 baptismes
                 among
                 the
                 Jewes
                 )
                 and
                 that
                 discernible
                 to
                 be
                 so
                 ,
                 if
                 we
                 consider
                 it
                 first
                 negatively
                 ,
                 then
                 positively
                 .
              
            
             
               
               To
               this
               he
               begins
               his
               Reply
               with
               these
               words
               ,
               I
               
                 like
                 the
                 Doctors
                 ingenuity
                 in
                 his
                 waving
                 the
                 imperfect
                 wayes
                 of
                 proving
                 Infant
                 Baptisme
                 ,
              
               viz.
               
                 the
                 example
                 of
                 circumcision
                 ,
                 Gen.
              
               17.
               
                 of
                 baptizing
                 a
                 whole
                 houshold
                 ,
                 Act.
              
               16.33
               .
               
                 Christs
                 reception
                 of
                 little
                 children
                 ,
                 Mat.
              
               19.14
               .
               Mar.
               10.16
               .
               
                 and
                 doubt
                 not
                 to
                 shew
                 his
                 own
                 to
                 be
                 no
                 better
                 then
                 those
                 he
                 relinquisheth
                 .
              
            
             
               
               To
               this
               introduction
               of
               his
               I
               shall
               make
               some
               Reply
               in
               a
               generall
               reflexion
               on
               the
               Treatise
               which
               he
               undertakes
               to
               answer
               ,
               and
               begin
               with
               disclaiming
               his
               
                 good
                 words
              
               and
               approbation
               of
               my
               ingenuity
               ,
               assuring
               him
               that
               he
               is
               wholly
               mistaken
               in
               these
               his
               first
               lines
               and
               that
               I
               do
               in
               no
               wise
               relinquish
               those
               wayes
               of
               probation
               by
               him
               taken
               notice
               of
               ,
               nor
               shall
               so
               far
               despise
               the
               authority
               and
               aides
               of
               the
               
                 ancient
                 Church
                 writers
              
               ,
               who
               have
               made
               use
               of
               them
               ,
               as
               wholly
               to
               neglect
               the
               force
               and
               virtue
               of
               them
               .
               And
               I
               thought
               it
               had
               been
               to
               him
               visible
               ,
               that
               I
               have
               made
               my
               advantage
               of
               every
               one
               of
               them
               §
               .
               20
               ,
               21
               ,
               22.
               though
               I
               do
               verily
               think
               the
               foundation
               of
               this
               practice
               is
               more
               fitly
               laid
               in
               that
               other
               of
               
                 Jewish
                 
                 Baptisme
              
               ,
               which
               belonged
               to
               all
               ,
               both
               Jews
               ,
               and
               
                 proselytes
                 children
                 ,
                 females
              
               as
               well
               as
               males
               ,
               whereas
               circumcision
               belonging
               to
               males
               onely
               ,
               was
               in
               that
               and
               some
               other
               respects
               a
               
                 less
                 perfect
                 basis
              
               of
               it
               .
            
             
               
               Meanwhile
               ,
               for
               the
               clearing
               of
               this
               whole
               matter
               ,
               it
               must
               be
               remembred
               that
               probations
               are
               of
               two
               sorts
               ,
               either
               less
               or
               
                 more
                 perfect
              
               ,
               those
               I
               call
               
                 less
                 perfect
              
               ,
               which
               though
               they
               have
               full
               force
               in
               them
               ,
               as
               far
               as
               they
               are
               used
               ,
               yet
               are
               not
               of
               so
               large
               an
               extent
               as
               to
               conclude
               the
               whole
               matter
               in
               debate
               ,
               which
               others
               that
               are
               
                 more
                 perfect
              
               may
               be
               able
               to
               do
               .
            
             
               
               I
               shall
               apply
               this
               to
               the
               matter
               before
               us
               .
               The
               instituting
               of
               the
               Sacrament
               of
               circumcision
               among
               the
               Jewes
               ,
               and
               the
               express
               command
               of
               God
               that
               the
               children
               of
               
                 eight
                 daies
                 old
              
               should
               by
               this
               rite
               be
               received
               into
               Covenant
               ,
               is
               an
               irrefragable
               evidence
               that
               those
               may
               be
               capable
               of
               receiving
               a
               Sacrament
               ,
               who
               have
               not
               attained
               to
               years
               of
               understanding
               the
               nature
               of
               it
               ,
               that
               children
               may
               be
               received
               into
               Covenant
               with
               God
               though
               they
               are
               not
               personally
               able
               to
               undertake
               or
               performe
               the
               condition
               of
               it
               ,
               and
               then
               that
               argument
               will
               so
               far
               be
               applicable
               to
               Paedobaptisme
               ,
               as
               to
               evidence
               the
               lawfulness
               and
               fitness
               of
               it
               among
               Christians
               ,
               by
               this
               analogie
               with
               
                 God's
                 institution
              
               among
               the
               Jewes
               ,
               and
               so
               certainly
               invalidate
               all
               the
               arguments
               of
               the
               Antipaedobaptist
               (
               i.
               e.
               of
               Mr.
               Tombes
               )
               drawn
               from
               the
               incapacity
               of
               Infants
               ,
               from
               the
               pretended
               necessity
               that
               preaching
               should
               go
               before
               baptizing
               ,
               from
               the
               qualifications
               required
               of
               those
               that
               are
               baptized
               ,
               &c.
               
               For
               all
               these
               objections
               lying
               and
               being
               equally
               in
               force
               against
               circumcising
               of
               Infants
               ,
               it
               is
               yet
               evident
               to
               be
               the
               appointment
               of
               God
               that
               every
               Infant
               of
               8.
               
                 days
                 old
              
               should
               be
               
                 circumcised
                 ,
                 Gen.
              
               17.12
               .
               and
               the
               threatning
               of
               God
               denounced
               against
               them
               as
               transgressors
               in
               case
               it
               be
               
                 neglected
                 ,
                 The
                 uncircumcised
                 manchild
                 shall
                 be
                 cut
                 off
                 from
                 his
                 people
                 ,
                 he
                 hath
                 broken
                 my
                 covenant
                 ,
              
               v.
               14.
               
               And
               this
               the
               rather
               ,
               because
               the
               Apostle
               compares
               baptisme
               of
               Christians
               with
               
                 circumcision
                 ,
                 Col.
              
               2.11.12
               .
               
                 In
                 whom
                 ye
                 are
                 circumcised
                 —
                 buried
                 with
                 Christ
                 in
                 baptisme
                 ,
                 Isidor
                 Pelusiote
                 ,
              
               l.
               1.
               
               Ep.
               125.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 Jews
                 used
                 circumcision
                 in
                 stead
                 of
                 baptisme
                 ,
              
               whereupon
               S.
               Epiphanius
               styles
               Baptisme
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               
                 great
                 circumcision
              
               ,
               and
               S.
               Augustine
               to
               them
               that
               require
               a
               
                 divine
                 authority
              
               ,
               whereby
               
               to
               prove
               the
               baptisme
               of
               Infants
               ,
               renders
               this
               of
               the
               *
               
                 Jewish
                 circumcision
                 ,
                 ex
                 quâ
                 veraciter
                 conjiciatur
                 quid
                 valeret
                 in
                 parvulis
                 Sacramentum
                 Baptismi
                 ,
                 whereby
                 true
                 judgement
                 may
                 be
                 made
                 what
                 force
                 the
                 Sacrament
                 of
                 Baptisme
                 may
                 have
                 in
                 Infants
                 .
              
               And
               in
               like
               manner
               Isidore
               l.
               1.
               
               Ep.
               125.
               whereupon
               consideration
               of
               the
               Angel
               coming
               ,
               to
               kill
               Moses
               because
               of
               the
               childs
               not
               being
               circumcised
               ,
               he
               concludes
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Let
                 us
                 make
                 haste
                 to
                 baptize
                 our
                 children
                 .
              
            
             
               
               Yet
               because
               what
               is
               thus
               evidenced
               to
               be
               lawfull
               ,
               and
               agreeable
               to
               
                 divine
                 appointment
              
               in
               the
               
                 old
                 Testament
              
               ,
               is
               not
               thereby
               presently
               proved
               necessary
               under
               the
               
                 New
                 (
                 Christ
              
               might
               otherwise
               have
               ordained
               ,
               if
               he
               had
               pleased
               ,
               and
               from
               his
               ordinance
               onely
               ,
               as
               that
               was
               understood
               by
               his
               Apostles
               and
               by
               them
               delivered
               to
               the
               Church
               ,
               the
               necessity
               of
               our
               obedience
               ,
               and
               so
               of
               
                 Baptizing
                 Infants
              
               ,
               is
               completely
               deduced
               )
               therefore
               it
               is
               ,
               that
               I
               mentioned
               this
               ,
               as
               a
               more
               imperfect
               way
               of
               probation
               ,
               in
               respect
               of
               the
               
                 intire
                 conclusion
              
               ,
               which
               I
               undertook
               to
               make
               ,
               viz.
               not
               onely
               the
               lawfulness
               ,
               but
               the
               duty
               and
               obligation
               ,
               that
               lies
               upon
               us
               to
               bring
               our
               Infants
               to
               Baptisme
               ;
               which
               by
               the
               way
               ,
               was
               much
               more
               then
               was
               necessary
               (
               the
               shewing
               the
               lawfulness
               being
               sufficient
               ,
               and
               the
               example
               of
               circumcision
               being
               competent
               )
               for
               the
               disproving
               the
               pretensions
               of
               the
               Antipaedobaptist
               ,
               and
               so
               ,
               
                 ex
                 abundanti
              
               ,
               an
               act
               of
               Supererogatory
               probation
               ,
               in
               relation
               to
               
                 Mr.
                 T.
              
               
            
             
               
               The
               same
               is
               appliable
               in
               some
               degree
               to
               the
               other
               waies
               of
               probation
               ,
               which
               he
               supposeth
               to
               be
               relinquisht
               by
               me
               ,
               especially
               to
               that
               of
               
                 Christ's
                 behaviour
              
               to
               
                 little
                 children
              
               ,
               commanding
               to
               suffer
               them
               to
               
                 come
                 unto
                 him
              
               (
               who
               yet
               were
               no
               otherwise
               able
               to
               come
               then
               as
               they
               were
               brought
               ,
               and
               as
               now
               they
               come
               to
               the
               font
               for
               baptisme
               )
               and
               embracing
               and
               
                 laying
                 on
                 his
                 hands
                 and
                 blessing
                 them
              
               :
               But
               this
               is
               competently
               set
               down
               ,
               and
               the
               force
               of
               it
               ,
               how
               far
               t
               is
               argumentative
               ,
               §
               22.
               
            
             
               
               Onely
               I
               now
               adde
               ,
               that
               that
               other
               place
               of
               Mat.
               18.6
               .
               where
               Jesus
               speaking
               of
               
                 little
                 children
              
               ,
               useth
               these
               words
               ,
               
                 who
                 so
                 offendeth
                 one
                 of
                 these
                 little
                 ones
                 that
                 believe
                 in
                 me
                 ,
                 it
                 were
                 good
                 for
                 him
                 that
                 a
                 Milstone
              
               &c.
               may
               tend
               much
               to
               give
               us
               the
               full
               importance
               and
               signification
               both
               of
               their
               coming
               to
               Christ
               ,
               and
               of
               his
               commanding
               not
               to
               forbid
               them
               (
               such
               as
               will
               neerly
               concern
               
               every
               Antipaedobaptist
               to
               take
               notice
               of
               )
               For
               as
               in
               other
               places
               of
               the
               
                 New
                 Testament
              
               ,
               the
               
                 coming
                 unto
                 God
              
               and
               Christ
               ,
               is
               believing
               on
               him
               ,
               seeking
               to
               receive
               benefit
               from
               him
               (
               as
               ,
               
                 He
                 that
                 cometh
                 to
                 me
                 shall
                 never
                 hunger
                 ,
              
               and
               
                 Come
                 unto
                 me
                 all
                 ye
                 that
                 are
                 weary
                 ,
              
               and
               
                 If
                 any
                 man
                 thirst
                 let
                 him
                 come
                 unto
                 me
                 and
                 drink
              
               )
               so
               ,
               it
               seems
               ,
               by
               this
               place
               ,
               that
               that
               coming
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 little
                 Infants
              
               (
               for
               so
               they
               are
               called
               in
               the
               Parallel
               place
               Luk.
               9.47
               .
               )
               which
               they
               were
               capable
               of
               by
               the
               help
               of
               their
               parents
               or
               friends
               ,
               is
               styled
               by
               Christ
               the
               childrens
               believing
               ,
               and
               so
               far
               imputed
               to
               them
               ,
               as
               that
               upon
               that
               account
               the
               sentence
               is
               very
               severe
               upon
               those
               that
               shall
               scandalize
               them
               ,
               repulse
               or
               discourage
               ,
               or
               any
               way
               hinder
               them
               in
               this
               their
               progress
               to
               Christ
               ,
               though
               it
               be
               but
               in
               the
               armes
               of
               other
               men
               .
            
             
               
               How
               fitly
               this
               is
               applicable
               to
               the
               state
               of
               Infants
               ,
               in
               respect
               of
               the
               guilt
               of
               original
               sin
               ,
               under
               which
               they
               are
               born
               ,
               and
               for
               the
               remission
               of
               which
               (
               and
               not
               onely
               for
               the
               entring
               into
               the
               Kingdome
               of
               Heaven
               )
               the
               Fathers
               defined
               against
               the
               Pelagians
               ,
               that
               baptisme
               was
               necessary
               for
               them
               ,
               I
               shall
               not
               need
               here
               to
               inlarge
               ,
               having
               formerly
               spoken
               to
               that
               head
               .
               Onely
               it
               may
               not
               be
               amiss
               here
               to
               advert
               ,
               that
               it
               was
               as
               reasonable
               for
               the
               children
               to
               be
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               believers
               ,
               who
               yet
               had
               no
               faith
               of
               their
               own
               ,
               but
               onely
               of
               their
               parents
               &c.
               to
               bring
               them
               to
               Christ
               ,
               as
               for
               the
               same
               children
               to
               be
               
                 accounted
                 sinners
              
               (
               as
               undoubtedly
               they
               are
               )
               which
               yet
               never
               committed
               any
               act
               of
               sin
               ,
               which
               made
               S.
               
                 Augustine
                 De
                 verb
                 :
                 Apost
                 :
                 Serm
              
               :
               4.
               say
               ,
               
                 Absit
                 ut
                 ego
                 dicam
                 non
                 credentes
                 infantes
                 ,
                 God
                 forbid
                 that
                 I
                 should
                 say
                 that
                 Infants
                 are
                 not
                 believers
                 ,
                 Credit
                 in
                 altero
                 ,
                 qui
                 peccavit
                 in
                 altero
                 ,
                 He
                 believes
                 by
                 another
                 who
                 sinned
                 by
                 another
                 ,
                 dicitur
                 ,
                 Credit
                 ,
                 &
                 valet
                 ,
                 &
                 inter
                 fideles
                 baptizatos
                 computatur
                 ,
                 the
                 Susceptors
                 say
                 he
                 believes
                 ,
                 and
                 so
                 he
                 is
                 reputed
                 among
                 the
                 baptized
                 believers
                 .
              
               And
               this
               
                 reputative
                 faith
              
               the
               more
               reasonably
               accepted
               by
               the
               Church
               ,
               it
               being
               moreover
               evident
               by
               the
               baptisme
               of
               
                 Simon
                 Magus
              
               ,
               and
               of
               all
               hypocrites
               ,
               that
               't
               is
               the
               profession
               of
               faith
               ,
               and
               not
               the
               possession
               of
               it
               ,
               which
               is
               required
               as
               the
               qualification
               which
               authorizes
               the
               Church
               to
               admit
               them
               to
               baptisme
               ;
               and
               that
               being
               performed
               by
               the
               
                 Infants
                 proxies
              
               in
               his
               name
               ,
               the
               Church
               after
               the
               forementioned
               example
               of
               Christ
               ,
               may
               very
               lawfully
               accept
               it
               of
               those
               ,
               who
               can
               performe
               no
               other
               ,
               in
               lieu
               of
               a
               personal
               profession
               .
            
             
             
               
               Meanwhile
               this
               passage
               of
               Christ
               concerning
               children
               ,
               though
               it
               be
               a
               certain
               evidence
               again
               against
               the
               Antipaedobaptist
               ,
               as
               hath
               been
               shewed
               ,
               and
               I
               need
               no
               more
               then
               this
               one
               proof
               ,
               if
               I
               were
               destitute
               of
               all
               others
               ,
               to
               refute
               his
               pretensions
               ,
               yet
               because
               it
               contains
               no
               relation
               of
               Christs
               ,
               or
               his
               
                 Apostles
                 baptizing
                 infants
              
               ,
               therefore
               I
               put
               it
               in
               the
               rank
               of
               the
               
                 more
                 imperfect
                 probations
              
               (
               in
               comparison
               with
               that
               other
               way
               of
               probation
               ,
               which
               I
               conceive
               ,
               deduceth
               and
               concludeth
               the
               whole
               matter
               more
               intirely
               )
               though
               ,
               as
               t
               is
               evident
               §
               .
               22.
               this
               was
               neither
               waved
               nor
               relinquisht
               by
               me
               .
            
             
               
               To
               this
               if
               I
               shall
               now
               adde
               ,
               that
               it
               was
               my
               design
               in
               that
               resolution
               of
               the
               Quaere
               to
               insist
               more
               largely
               on
               that
               way
               of
               probation
               ,
               which
               I
               discerned
               to
               be
               lesse
               considered
               or
               insisted
               on
               by
               others
               ,
               and
               yet
               to
               have
               
                 perfect
                 evidence
              
               in
               it
               ,
               if
               it
               were
               duely
               explained
               and
               improved
               as
               it
               was
               capable
               ,
               and
               on
               the
               same
               account
               thought
               I
               might
               spare
               to
               multiply
               words
               ,
               where
               others
               had
               often
               inlarged
               ,
               and
               therefore
               said
               but
               little
               of
               those
               
                 common
                 arguments
              
               or
               heads
               of
               probation
               ,
               and
               yet
               sufficient
               to
               testifie
               my
               neither
               waving
               nor
               relinquishing
               them
               ,
               It
               will
               then
               abundantly
               appear
               ,
               how
               little
               I
               deserved
               Mr.
               T.
               his
               
                 good
                 words
              
               ,
               and
               how
               justly
               I
               renounce
               that
               title
               to
               ingenuity
               which
               he
               bestowes
               upon
               me
               ,
               being
               better
               pleased
               with
               his
               animadversions
               on
               my
               dotages
               ,
               as
               he
               after
               phraseth
               it
               ,
               then
               these
               ,
               his
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               his
               liberalities
               to
               me
               by
               which
               he
               designed
               advantage
               to
               himself
               .
            
          
           
             
               Sect.
               2.
               
               The
               necessity
               of
               Paedobaptisme
               depending
               on
               the
               positive
               part
               of
               the
               probation
               .
               The
               severall
               sorts
               of
               Anabaptists
               .
               Testimonies
               the
               onely
               proof
               of
               Institutions
               .
            
             
               
               BEfore
               I
               proceed
               I
               must
               desire
               the
               Reader
               to
               consider
               two
               things
               ,
               1.
               
               That
               the
               
                 Jewish
                 baptisme
              
               is
               not
               by
               me
               set
               up
               as
               the
               competent
               proof
               ,
               but
               onely
               as
               the
               ground
               or
               foundation
               (
               which
               taken
               by
               its
               self
               is
               always
               very
               imperfect
               in
               respect
               of
               the
               whole
               fabrick
               or
               building
               ,
               )
               2.
               
               That
               the
               
                 perfect
                 proof
              
               being
               set
               down
               to
               consist
               
               of
               two
               parts
               ,
               a
               negative
               and
               a
               positive
               ,
               the
               first
               onely
               shewing
               the
               
                 no
                 incongruity
              
               or
               unlawfulness
               of
               
                 baptizing
                 Infants
              
               ,
               and
               the
               second
               adding
               thereto
               duty
               and
               obligation
               ,
               these
               two
               must
               in
               all
               reason
               remain
               conjoyned
               in
               our
               discourse
               ,
               and
               not
               be
               so
               severed
               ,
               or
               considered
               asunder
               ,
               as
               if
               I
               thought
               the
               former
               way
               of
               
                 negative
                 probation
              
               sufficient
               to
               do
               the
               whole
               work
               without
               the
               assistance
               of
               the
               latter
               ;
               This
               I
               needed
               not
               have
               said
               in
               relation
               to
               
                 Mr.
                 T.
              
               For
               the
               bare
               negative
               consideration
               (
               that
               there
               is
               
                 nothing
                 in
                 the
                 pattern
                 whence
                 Christs
                 baptisme
                 is
                 copied
                 out
                 ,
                 nothing
                 in
                 the
                 copie
                 it self
                 ,
              
               as
               far
               as
               
                 Christ's
                 words
              
               in
               the
               Gospel
               ,
               or
               the
               
                 Apostles
                 practice
              
               extend
               ,
               &c.
               )
               is
               perfectly
               sufficient
               to
               refute
               an
               antipaedobaptist
               (
               such
               as
               he
               professeth
               to
               be
               )
               who
               undertakes
               to
               shew
               the
               baptizing
               of
               Infants
               to
               be
               unlawfull
               ,
               but
               cannot
               pretend
               to
               shew
               it
               by
               any
               other
               way
               ,
               but
               by
               producing
               some
               either
               law
               or
               practice
               of
               Christ
               or
               his
               Apostles
               to
               the
               contrary
               ,
               which
               he
               must
               be
               concluded
               unable
               to
               do
               ,
               if
               my
               Negative
               stand
               inviolate
               ▪
               But
               I
               thus
               interpose
               (
               and
               do
               it
               thus
               early
               )
               because
               the
               positive
               part
               ,
               being
               indeed
               the
               principal
               ,
               especially
               when
               it
               is
               also
               added
               to
               the
               negative
               ,
               doth
               not
               onely
               demonstrate
               it
               lawfull
               ,
               but
               duty
               ,
               to
               offer
               and
               receive
               our
               Infants
               to
               baptisme
               ,
               the
               judgement
               and
               practice
               of
               the
               
                 Vniversal
                 Church
              
               for
               1600
               years
               ,
               (
               received
               ,
               as
               the
               Fathers
               with
               one
               consent
               testifie
               ,
               from
               the
               Apostles
               ,
               as
               the
               will
               of
               Christ
               himself
               )
               having
               this
               force
               and
               authority
               over
               every
               meek
               son
               of
               the
               Church
               ,
               that
               he
               may
               not
               without
               incurring
               God's
               displeasure
               ,
               oppugne
               or
               contemne
               it
               .
            
             
               
               And
               so
               by
               this
               means
               there
               is
               much
               more
               performed
               then
               was
               needful
               ,
               if
               Mr.
               T.
               had
               been
               the
               onely
               adversary
               foreseen
               ,
               even
               that
               which
               may
               convince
               all
               sorts
               of
               opposers
               and
               disputers
               in
               this
               matter
               ,
               from
               *
               
                 Peter
                 de
                 Bruce
              
               and
               Henry
               his
               Scholar
               ,
               and
               the
               Petrobusiani
               and
               Henriciani
               that
               sprang
               from
               them
               ,
               to
               
                 Nicholas
                 Storck
              
               and
               
                 John
                 Munzer
                 ,
                 Melchior
                 Rinck
                 ,
                 Balthazar
                 Habmaier
                 ,
                 Michael
                 Satelar
              
               the
               Switzers
               ,
               and
               so
               on
               to
               
                 Michael
                 Hofman
              
               the
               skinner
               in
               the
               
                 Low
                 Countries
              
               ,
               to
               Vbbo
               and
               Menno
               of
               Friseland
               ,
               and
               
                 Theodorick
                 Vbbo's
              
               son
               ,
               and
               all
               their
               followers
               ,
               which
               either
               then
               lived
               ,
               and
               set
               up
               in
               Germany
               ,
               or
               are
               now
               revived
               ,
               or
               copied
               out
               among
               us
               ;
               This
               one
               deduction
               of
               this
               practice
               (
               of
               
                 baptizing
                 Infants
              
               )
               from
               the
               Apostles
               ,
               if
               it
               be
               solid
               ,
               being
               abundantly
               sufficient
               to
               make
               an
               end
               of
               all
               controversies
               of
               
               this
               kind
               ,
               It
               being
               highly
               unreasonable
               that
               an
               institution
               of
               Christ's
               ,
               such
               as
               each
               Sacrament
               is
               ,
               should
               be
               judged
               of
               by
               any
               other
               rule
               (
               whether
               the
               phansies
               or
               reasons
               of
               men
               )
               but
               either
               the
               words
               wherein
               the
               institution
               is
               set
               down
               ,
               or
               (
               when
               they
               ,
               as
               they
               are
               recorded
               in
               the
               Scripture
               ,
               come
               not
               home
               to
               the
               deciding
               of
               the
               controversie
               )
               by
               the
               records
               of
               the
               practice
               ,
               whether
               of
               Christ
               ,
               or
               (
               because
               he
               baptized
               not
               himself
               )
               of
               the
               Apostles
               ,
               however
               conserved
               or
               made
               known
               unto
               us
               .
            
             
               
               In
               a
               word
               then
               ,
               the
               
                 customary
                 baptisme
              
               among
               the
               Jews
               being
               first
               laid
               onely
               as
               the
               basis
               and
               foundation
               (
               which
               ,
               as
               I
               said
               ,
               must
               be
               observed
               to
               differ
               from
               the
               
                 whole
                 building
              
               ,
               being
               indeed
               onely
               ,
               the
               first
               and
               most
               imperfect
               part
               of
               it
               )
               and
               evidently
               brought
               home
               and
               applied
               to
               every
               branch
               of
               the
               
                 Christian
                 baptisme
              
               ,
               I
               desire
               Mr.
               T.
               will
               permit
               the
               baptisme
               of
               our
               infants
               to
               deduce
               and
               evidence
               it self
               from
               the
               considerations
               ,
               which
               are
               thereunto
               annexed
               ,
               both
               negative
               and
               positive
               ,
               and
               then
               make
               triall
               how
               he
               shall
               be
               able
               to
               demolish
               that
               structure
               which
               is
               thus
               founded
               and
               supported
               ;
               Meanwhile
               I
               shall
               now
               consider
               the
               severals
               of
               his
               exceptions
               ,
               having
               premised
               thus
               much
               in
               generall
               .
            
          
           
             
               Sect.
               3.
               
               The
               Jewes
               Baptisme
               of
               natives
               as
               well
               as
               proselytes
               .
               Testimonies
               of
               their
               writers
               in
               proof
               thereof
               .
               Baptisme
               among
               the
               heathens
               taken
               from
               the
               Jewes
               .
               Among
               both
               from
               Noahs
               flood
               .
               The
               derivation
               of
               Christian
               from
               Jewish
               Baptisme
               how
               manifested
               .
               Christs
               answer
               to
               Nicodemus
               .
               Baptisme
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               the
               deluge
               .
               
                 Gr.
                 Nazianzen's
              
               and
               Macarius's
               testimonies
               .
               The
               Fathers
               meaning
               in
               affirming
               the
               Christians
               baptisme
               to
               be
               in
               stead
               of
               Circumcision
               .
               The
               Lords
               Supper
               founded
               in
               the
               Jewes
               Postcoenium
               ,
               yet
               in
               stead
               of
               their
               Passeover
               .
            
             
               AND
               first
               he
               will
               abbreviate
               and
               give
               the
               Reader
               the
               substance
               
               of
               my
               proof
               ,
               which
               he
               conceives
               to
               be
               this
               ,
               
                 that
                 the
                 Jewes
                 were
                 wont
                 when
                 they
                 admitted
                 proselytes
                 to
                 baptize
                 them
                 and
                 their
                 children
                 .
              
               Here
               again
               at
               the
               entrance
               I
               must
               enterpose
               ,
               
               that
               his
               Epitome
               hath
               done
               some
               injurie
               to
               the
               Book
               ,
               left
               out
               one
               considerable
               ,
               if
               not
               principal
               part
               ,
               viz.
               that
               which
               concerned
               the
               
                 Native
                 Jewish
              
               children
               ,
               who
               were
               baptized
               as
               solemnly
               ,
               as
               the
               Proselytes
               and
               their
               children
               .
            
             
               
               This
               must
               be
               here
               taken
               notice
               of
               ,
               because
               Mr.
               T.
               makes
               haste
               to
               assume
               the
               contrary
               ,
               that
               the
               
                 Jewes
                 baptized
                 not
                 Iewes
                 by
                 nature
                 ,
              
               p.
               306.
               that
               
                 after
                 the
                 baptisme
              
               Exo.
               19.10
               .
               
                 the
                 Iews
                 did
                 not
                 baptize
                 Iewes
                 but
                 onely
                 proselytes
                 ,
              
               p.
               307.
               and
               so
               makes
               a
               shift
               to
               conclude
               ,
               that
               by
               my
               arguing
               ,
               the
               
                 children
                 of
                 those
                 that
                 were
                 baptized
                 in
                 infancie
                 ought
                 not
                 to
                 be
                 baptized
                 ,
              
               and
               so
               that
               
                 no
                 infant
                 of
                 Christian
                 race
              
               ,
               or
               
                 descended
                 from
                 Christian
                 ancestors
                 ,
                 is
                 now
                 to
                 be
                 baptized
                 ,
              
               p.
               308.
               
                 no
                 infants
                 but
                 at
                 the
                 first
                 conversion
                 of
                 the
                 parent
                 ,
              
               p.
               309.
               
               And
               this
               I
               was
               many
               moneths
               before
               the
               publication
               of
               his
               book
               ,
               warned
               to
               expect
               from
               Mr.
               T.
               as
               an
               irresistible
               answer
               to
               my
               way
               of
               defending
               
                 infant
                 baptisme
              
               ,
               mentioned
               by
               him
               in
               the
               pulpit
               ,
               as
               ready
               to
               be
               publisht
               ,
               that
               by
               deducing
               the
               baptisme
               of
               Christians
               from
               the
               
                 Jewish
                 custome
              
               of
               baptizing
               of
               proselytes
               I
               had
               excluded
               all
               the
               children
               of
               
                 Christian
                 ancestors
              
               from
               our
               baptisme
               .
            
             
               
               But
               as
               this
               was
               then
               a
               great
               surprise
               to
               me
               ,
               who
               knew
               that
               I
               had
               cleared
               that
               
                 Iudaical
                 baptisme
              
               to
               belong
               to
               the
               children
               of
               all
               
                 native
                 Iewes
              
               ,
               as
               well
               as
               of
               proselytes
               ,
               so
               now
               I
               could
               not
               but
               wonder
               to
               find
               there
               was
               so
               perfect
               truth
               in
               that
               relation
               ,
               which
               I
               had
               received
               ,
               and
               have
               no
               more
               to
               say
               ,
               but
               to
               desire
               the
               Reader
               to
               cast
               his
               eyes
               upon
               that
               Treatise
               ,
               and
               informe
               himself
               whether
               I
               have
               not
               as
               punctually
               deduced
               from
               the
               
                 Iewish
                 writers
              
               the
               
                 customary
                 baptisme
              
               of
               
                 native
                 Iewish
              
               infants
               ,
               as
               I
               have
               done
               the
               baptisme
               of
               proselytes
               and
               their
               children
               ,
               and
               indeed
               mentioned
               the
               former
               as
               the
               original
               from
               which
               the
               latter
               was
               to
               be
               transcribed
               ,
               and
               so
               as
               the
               foundation
               and
               groundwork
               of
               that
               other
               .
            
             
               
               T
               is
               unreasonable
               to
               recite
               here
               what
               is
               there
               so
               visible
               ,
               yet
               because
               I
               see
               it
               is
               not
               taken
               notice
               of
               ,
               but
               the
               contrary
               assumed
               for
               granted
               ,
               and
               the
               chief
               weight
               of
               his
               24th
               Chapter
               laid
               upon
               that
               supposition
               ,
               there
               is
               nothing
               left
               me
               to
               do
               in
               this
               matter
               ,
               but
               to
               transcribe
               my
               words
               from
               that
               6th
               §
               .
               which
               are
               expressely
               these
               :
            
             
               
               First
               then
               ,
               Baptisme
               or
               washing
               of
               the
               
                 whole
                 body
              
               was
               a
               
                 Iewish
                 solemnity
              
               ,
               by
               which
               the
               
                 native
                 Iewes
              
               were
               entred
               into
               the
               covenant
               of
               God
               made
               with
               them
               by
               Moses
               ,
               so
               saith
               the
               
                 Talmud
                 tr
                 :
                 
                 Repud
                 :
                 Israel
              
               or
               the
               
                 Israelites
                 do
                 not
                 enter
                 into
                 covenant
                 but
                 by
                 these
                 three
                 things
                 ,
                 by
                 circumcision
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 by
                 baptizing
                 ,
                 and
                 by
                 peace
                 offering
                 .
              
               So
               in
               
                 Gemara
                 ad
                 tit
                 .
                 Cherithoth
              
               ,
               c.
               2.
               
                 your
                 fathers
              
               ,
               i.
               e.
               the
               Iewes
               of
               old
               time
               did
               not
               enter
               into
               the
               covenant
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 but
                 by
                 circumcision
                 and
                 baptisme
              
               ,
               and
               in
               Iabimoth
               ,
               c.
               4.
               
               
                 Rabbi
                 Ioshua
                 said
                 ,
                 we
                 find
                 of
                 our
                 mother
                 that
                 they
                 were
                 baptized
                 (
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 )
                 and
                 not
                 circumcised
                 ,
              
               so
               
                 Maimonides
                 tit
                 :
                 Isuribia
              
               ,
               c.
               13.
               
               
                 By
                 three
                 things
                 the
                 Israelites
                 entred
                 into
                 the
                 covenant
                 ,
                 by
                 circumcision
                 ,
                 baptisme
                 and
                 sacrifice
                 ,
              
               and
               soon
               after
               ,
               
                 what
                 was
                 done
                 to
                 you
              
               ,
               to
               the
               
                 Iewes
                 in
                 universum
                 ,
                 ye
                 were
                 initiated
                 into
                 the
                 Covenant
                 by
                 circumcision
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 baptisme
                 and
                 sacrifice
                 .
              
               All
               these
               Testimonies
               there
               thus
               set
               down
               ,
               and
               then
               how
               could
               I
               conclude
               lesse
               then
               there
               I
               do
               ,
               that
               nothing
               can
               be
               more
               clearly
               affirmed
               by
               them
               ,
               
                 i.
                 e.
              
               by
               the
               Jewish
               writings
               of
               the
               greatest
               authority
               among
               them
               ,
               the
               
                 Talmud
                 ,
                 Gemara
              
               ,
               and
               Maimonides
               ?
            
             
               
               If
               this
               were
               not
               sufficient
               ,
               then
               follows
               §
               11.
               as
               a
               third
               thing
               observable
               in
               this
               baptisme
               among
               the
               Jewes
               ,
               that
               the
               baptisme
               of
               the
               natives
               was
               the
               pattern
               ,
               by
               which
               the
               baptisme
               of
               proselytes
               was
               regulated
               ,
               and
               wherein
               it
               was
               founded
               ,
               and
               this
               made
               evident
               by
               the
               arguing
               ,
               and
               determining
               the
               question
               ,
               in
               the
               
                 Gemara
                 ,
                 tit
                 :
                 Jabimoth
              
               ,
               c.
               4.
               after
               this
               manner
               ,
               
                 Of
                 him
                 that
                 was
                 circumcised
                 and
                 not
                 baptized
              
               Rabbi
               Eliezer
               
                 said
                 that
                 he
                 was
                 a
                 Proselyte
                 ,
                 because
                 ,
              
               said
               he
               ,
               
                 we
                 find
                 of
                 our
                 Fathers
              
               (
               Abraham
               Isaac
               —
               )
               
                 that
                 they
                 were
                 circumcised
                 but
                 not
                 baptized
                 ;
                 And
                 of
                 him
                 that
                 was
                 baptized
                 and
                 not
                 circumcised
              
               Rabbi
               Josua
               
                 said
                 ,
                 he
                 was
                 a
                 proselyte
                 ,
                 because
              
               said
               he
               ,
               
                 we
                 find
                 of
                 our
                 mothers
                 that
                 they
                 were
                 baptized
                 and
                 not
                 circumcised
                 :
                 But
                 the
                 wise
                 men
                 pronounced
                 that
                 till
                 he
                 were
                 baptized
                 and
                 circumcised
                 he
                 was
                 not
                 a
                 proselyte
                 ,
              
               where
               the
               example
               of
               the
               Jewes
               is
               the
               rule
               by
               which
               the
               obligation
               of
               the
               proselytes
               is
               measured
               .
            
             
               
               And
               the
               same
               is
               evident
               by
               the
               reason
               rendred
               by
               the
               Jewish
               writers
               of
               their
               baptizing
               the
               proselytes
               ,
               which
               is
               generally
               taken
               by
               them
               from
               that
               
                 command
                 ,
                 Numb
              
               .
               15.15
               .
               
                 One
                 ordinance
                 shall
                 be
                 both
                 for
                 you
                 of
                 the
                 congregation
                 ,
                 and
                 also
                 for
                 the
                 stranger
              
               (
               i.
               e.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               
                 proselyte
                 )
                 that
                 sojourneth
                 with
                 you
                 ,
                 an
                 ordinance
                 for
                 ever
                 in
                 your
                 generations
                 ,
                 as
                 ye
                 are
                 ,
                 so
                 shall
                 the
                 stranger
                 be
                 before
                 the
                 Lord
                 ,
                 one
                 law
                 and
                 one
                 manner
              
               (
               i.
               e
               ,
               one
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               one
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               Luke
               1.6
               .
               one
               Law
               for
               moral
               duties
               ,
               and
               one
               ordinance
               for
               rituals
               or
               
                 ceremonies
                 )
                 shall
                 be
                 for
                 you
                 and
                 for
                 the
                 stranger
                 that
                 sojourneth
                 with
                 you
                 .
              
               Thus
               the
               
                 Gemara
                 tit
                 :
                 Cherithoth
              
               ,
               c.
               2.
               foundeth
               the
               circumcising
               and
               baptizing
               of
               proselytes
               ,
               upon
               those
               words
               ,
               
                 As
                 to
                 you
                 ,
                 so
                 shall
                 it
                 be
                 to
                 the
                 proselyte
                 .
              
               So
               
                 Maimonides
                 tit
                 :
                 Isuri
                 bia
              
               ,
               c.
               13.
               
               
                 In
                 like
                 manner
                 through
                 all
                 ages
                 as
                 oft
                 as
                 a
                 Gentile
                 will
                 enter
                 into
                 the
                 Covenant
                 ,
                 and
                 receive
                 the
                 yoke
                 of
                 the
                 Law
                 upon
                 him
                 ,
                 it
                 was
                 necessary
                 that
                 circumcision
                 and
                 baptisme
                 should
                 be
                 used
                 for
                 him
                 ,
                 beside
                 sprinkling
                 of
                 the
                 sacrifice
                 ,
                 and
                 if
                 it
                 were
                 a
                 woman
                 ,
                 baptisme
                 and
                 sacrifice
                 ,
                 According
                 as
                 it
                 is
                 said
              
               (
               Numb
               .
               15.15
               .
               )
               
                 as
                 to
                 you
                 ,
                 so
                 also
                 to
                 the
                 proselytes
                 .
              
            
             
               
               And
               yet
               farther
               ,
               as
               to
               the
               original
               of
               this
               baptisme
               among
               the
               Iewes
               themselves
               ,
               the
               12.
               
               §
               .
               out
               of
               their
               writers
               deduceth
               it
               from
               the
               time
               of
               giving
               the
               Law
               in
               
                 Mount
                 Sinai
                 ,
                 Exo.
              
               19.10
               .
               when
               God
               ,
               to
               prepare
               them
               for
               the
               receiving
               it
               ,
               commands
               
                 Moses
                 ,
                 Go
                 to
                 the
                 people
                 and
                 sanctifie
                 them
                 to
                 day
                 and
                 to
                 morrow
                 ,
                 and
                 let
                 them
                 wash
                 their
                 clothes
                 .
              
               So
               saith
               
                 Maimonides
                 Isuri
                 bia
              
               ,
               c.
               13.
               
               
                 But
                 baptisme
                 was
                 in
                 the
                 desart
                 before
                 the
                 giving
                 of
                 the
                 Law
                 ,
                 according
                 as
                 it
                 is
                 said
                 ,
                 Thou
                 shalt
                 sanctifie
                 them
              
               —
               And
               that
               agreeable
               to
               what
               we
               read
               of
               Jacob
               to
               his
               
                 household
                 ,
                 Gen.
              
               35.2
               .
               
                 Put
                 away
                 the
                 strange
                 Gods
                 that
                 are
                 among
                 you
                 ,
                 and
                 be
                 clean
                 and
                 change
                 your
                 garments
              
               (
               where
               being
               clean
               is
               answerable
               to
               being
               sanctified
               or
               baptized
               ,
               and
               changing
               to
               washing
               their
               garments
               )
               so
               that
               as
               the
               covenant
               made
               with
               Abraham
               was
               sealed
               by
               circumcision
               ,
               so
               the
               giving
               of
               the
               Law
               which
               was
               the
               Covenant
               made
               by
               God
               with
               all
               the
               people
               ,
               was
               thought
               to
               be
               sealed
               by
               baptisme
               ,
               and
               that
               the
               washing
               ,
               if
               not
               of
               the
               whole
               ,
               yet
               of
               some
               parts
               of
               the
               body
               (
               ordinarily
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               sanctifications
               )
               and
               the
               washing
               (
               or
               wearing
               
                 clean
                 )
                 garments
              
               also
               .
            
             
               
               And
               now
               I
               may
               ,
               I
               hope
               ,
               assume
               ,
               that
               not
               onely
               there
               is
               perfect
               truth
               in
               what
               I
               now
               affirme
               ,
               that
               baptisme
               among
               the
               Iewes
               belonged
               to
               their
               natives
               as
               well
               as
               to
               proselytes
               (
               even
               to
               all
               that
               entred
               into
               the
               Covenant
               ,
               and
               those
               evidently
               were
               the
               
                 Iewish
                 children
              
               as
               well
               as
               men
               )
               but
               also
               that
               this
               had
               before
               been
               evidenced
               in
               that
               Resol
               :
               of
               the
               4th
               Quaere
               ,
               which
               here
               Mr.
               T.
               hath
               been
               pleased
               to
               examine
               ,
               and
               consequently
               that
               it
               was
               no
               small
               injustice
               ,
               and
               unkindness
               in
               him
               both
               to
               the
               reader
               ,
               and
               to
               me
               ,
               that
               he
               would
               omit
               to
               take
               notice
               of
               it
               ,
               but
               assume
               and
               build
               on
               it
               as
               a
               
               thing
               yielded
               and
               granted
               him
               by
               my
               discourse
               that
               the
               proselytes
               onely
               ,
               and
               not
               the
               
                 native
                 Jewes
              
               were
               partakers
               of
               that
               
                 Jewish
                 baptisme
              
               .
            
             
               This
               sure
               was
               a
               strange
               infirmity
               in
               an
               answer
               ,
               and
               that
               which
               must
               needs
               have
               a
               special
               influence
               upon
               it
               ,
               in
               any
               impartial
               weighing
               ,
               even
               such
               an
               one
               ,
               as
               will
               make
               it
               very
               unnecessary
               for
               me
               to
               consider
               any
               of
               his
               other
               considerations
               which
               he
               hath
               offered
               in
               that
               matter
               ,
               which
               must
               certainly
               have
               no
               force
               in
               them
               ,
               when
               that
               which
               is
               such
               a
               principal
               part
               of
               my
               arguing
               is
               so
               perfectly
               omitted
               ,
               and
               the
               contrary
               supposed
               by
               him
               .
            
             
               
               However
               I
               shall
               not
               refuse
               to
               attend
               him
               in
               all
               his
               motions
               ,
               and
               inquire
               whether
               there
               be
               any
               particular
               pitcht
               on
               by
               him
               ,
               which
               may
               deserve
               our
               farther
               consideration
               ,
               in
               order
               to
               the
               point
               in
               hand
               ,
               that
               of
               
                 Infant
                 baptisme
              
               among
               Christians
               .
            
             
               
               And
               1.
               saith
               he
               ,
               
                 Baptisme
                 ,
                 it
                 seems
                 ,
                 was
                 a
                 custome
                 of
                 all
                 nations
                 as
                 well
                 as
                 the
                 Jewes
                 ,
              
               citing
               Grotius
               for
               it
               on
               Mat.
               3.6
               .
               and
               Mat.
               28.19
               .
            
             
               
               Of
               the
               truth
               of
               this
               observation
               I
               shall
               raise
               no
               question
               ,
               onely
               I
               wonder
               what
               he
               could
               phansie
               from
               thence
               to
               conclude
               for
               his
               advantage
               .
               Certainly
               he
               will
               not
               hope
               by
               that
               argument
               to
               evince
               the
               negative
               ,
               that
               it
               was
               not
               used
               among
               the
               Jewes
               ,
               for
               how
               can
               the
               Gentiles
               ,
               using
               it
               conclude
               ,
               against
               all
               other
               evidence
               ,
               that
               the
               Jewes
               did
               not
               use
               it
               ?
               Nor
               can
               he
               pretend
               that
               
                 Christ
                 transcribed
              
               it
               from
               those
               Gentiles
               ,
               and
               not
               from
               the
               Jewes
               :
               for
               Christ
               preaching
               ,
               as
               he
               was
               sent
               ,
               
                 to
                 the
                 lost
                 sheep
                 of
                 the
                 house
                 of
                 Israel
                 ,
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               
                 them
                 first
                 ,
                 Act.
              
               3.26
               .
               and
               if
               not
               to
               them
               onely
               ,
               yet
               in
               a
               far
               more
               eminent
               manner
               to
               them
               then
               to
               any
               others
               ,
               and
               accordingly
               adapting
               his
               Reformation
               to
               the
               
                 Iewish
                 Religion
              
               ,
               and
               lightly
               deducing
               so
               many
               other
               customes
               from
               the
               Iewes
               ,
               and
               none
               from
               the
               Gentiles
               ,
               can
               with
               no
               probability
               be
               conceived
               to
               deduce
               this
               from
               the
               Gentiles
               ,
               rather
               then
               from
               the
               Iewes
               ,
               especially
               when
               (
               as
               Clement
               observes
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               
                 heathens
                 borrowed
              
               or
               stole
               both
               their
               learning
               ,
               and
               their
               custome
               from
               the
               Iewes
               ,
               so
               )
               it
               is
               very
               obvious
               to
               imagine
               ,
               that
               this
               of
               
                 baptisme
                 ,
                 purgations
              
               and
               lustrations
               might
               by
               those
               heathens
               be
               borrowed
               from
               the
               Iewes
               ,
               at
               least
               by
               both
               of
               them
               be
               derived
               from
               the
               same
               common
               fountain
               ,
               the
               sonnes
               of
               Noah
               ,
               in
               remembrance
               of
               the
               deluge
               ,
               according
               to
               that
               famous
               verse
               among
               
               the
               
                 Greeks
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 sea
                 sweeps
                 away
                 all
                 the
                 evils
                 of
                 men
                 ,
              
               to
               which
               S.
               Peter
               alludes
               in
               making
               baptisme
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               
                 Noah's
                 stood
              
               (
               as
               he
               hath
               himself
               cited
               it
               out
               of
               Grotius
               ,
               )
               and
               so
               in
               like
               manner
               some
               of
               the
               Fathers
               ,
               as
               Athanasius
               ,
               in
               his
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Tom.
               2.
               p.
               426.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 The
                 first
                 baptisme
                 is
                 that
                 of
                 the
                 deluge
                 for
                 the
                 excision
                 of
                 sinnes
                 .
              
            
             
               
               And
               if
               neither
               of
               these
               be
               hence
               deducible
               ,
               that
               it
               matters
               little
               what
               else
               he
               can
               design
               to
               infer
               from
               it
               .
               And
               so
               sure
               there
               was
               some
               want
               of
               answers
               ,
               when
               this
               (
               so
               nothing
               to
               the
               matter
               on
               either
               side
               )
               was
               thought
               fit
               to
               march
               in
               the
               front
               of
               them
               .
            
             
               
               Under
               this
               head
               of
               answer
               ,
               he
               presently
               addes
               ,
               that
               he
               doth
               not
               know
               that
               
                 Dr.
                 H.
              
               or
               any
               other
               hath
               alleged
               one
               passage
               in
               Scripture
               ,
               or
               any
               of
               the
               Fathers
               ,
               that
               might
               evince
               that
               the
               custome
               of
               baptizing
               ,
               or
               
                 baptizing
                 infants
              
               was
               derived
               from
               the
               
                 Iewes
                 initiating
                 proselytes
              
               by
               baptisme
               .
            
             
               
               To
               this
               I
               answer
               ,
               1.
               
               By
               asking
               
                 Mr.
                 T.
              
               whether
               he
               be
               ready
               to
               pay
               that
               reverence
               to
               the
               authority
               of
               the
               Fathers
               ,
               as
               to
               be
               concluded
               by
               their
               affirmations
               ?
               If
               he
               be
               ,
               I
               wonder
               why
               the
               
                 uniforme
                 consent
              
               of
               them
               ,
               that
               infants
               are
               to
               be
               baptized
               ,
               should
               not
               prevaile
               with
               him
               :
               If
               he
               be
               not
               ,
               why
               doth
               he
               mention
               this
               as
               usefull
               in
               this
               matter
               ?
            
             
               
               But
               then
               2dly
               .
               It
               must
               be
               adverted
               ,
               that
               this
               one
               containing
               two
               quaestions
               in
               it
               ,
               1.
               
               Whether
               this
               of
               initiating
               into
               the
               Covenant
               by
               baptisme
               were
               a
               
                 Jewish
                 custome
              
               ?
               2.
               
               Whether
               from
               thence
               Christ
               derived
               this
               rite
               of
               baptizing
               of
               Christians
               ?
               The
               former
               of
               these
               was
               that
               which
               alone
               required
               proving
               the
               latter
               being
               of
               it self
               evident
               ,
               without
               farther
               probation
               ,
               supposing
               onely
               that
               the
               Fathers
               testified
               that
               to
               be
               
                 Christ's
                 institution
              
               of
               baptisme
               ,
               which
               we
               find
               to
               have
               been
               thus
               agreeable
               to
               the
               practice
               customary
               among
               the
               Jews
               .
            
             
               
               As
               for
               example
               ,
               if
               it
               were
               made
               matter
               of
               doubt
               or
               question
               ,
               whether
               Christ
               derived
               the
               Censures
               of
               his
               Church
               from
               the
               Jews
               ,
               It
               will
               sure
               be
               a
               sufficient
               answer
               to
               the
               question
               ,
               if
               wee
               shall
               first
               find
               in
               the
               
                 Jewish
                 writers
              
               their
               customes
               of
               Excommunication
               ,
               and
               then
               from
               the
               Christian
               writers
               find
               the
               like
               records
               of
               the
               
                 Christian
                 custome
              
               ,
               from
               the
               institution
               of
               Christ
               ,
               and
               the
               practice
               of
               his
               Apostles
               〈◊〉
               down
               unto
               us
               ;
               For
               those
               
               two
               things
               being
               done
               ,
               what
               need
               we
               any
               Father's
               assistance
               or
               guidance
               ,
               to
               secure
               us
               ,
               that
               
                 Christ
                 derived
              
               ,
               and
               lightly
               changed
               this
               custome
               of
               
                 Ecclesiasticall
                 censures
              
               in
               his
               Church
               ,
               from
               what
               he
               found
               in
               the
               
                 Jewish
                 Sanhedrim
              
               ?
            
             
               
               In
               this
               matter
               't
               is
               easy
               and
               obvious
               to
               object
               (
               as
               M.
               T.
               here
               doth
               about
               baptisme
               )
               that
               excommunication
               was
               a
               custome
               among
               other
               nations
               ,
               as
               well
               as
               the
               Jews
               ,
               the
               description
               of
               it
               among
               the
               Druids
               in
               
                 Cesar's
                 Commentaries
              
               being
               so
               famous
               and
               notorious
               to
               every
               man
               :
               which
               yet
               will
               not
               sure
               prevaile
               with
               any
               reasonable
               man
               ,
               or
               make
               it
               necessary
               to
               produce
               the
               testimonies
               whether
               of
               Scriptures
               or
               Fathers
               ,
               that
               Christ
               took
               it
               not
               from
               the
               Druids
               but
               the
               Jewes
               .
               The
               like
               might
               be
               instanced
               again
               in
               the
               institution
               of
               the
               Sacrament
               of
               the
               
                 Lords
                 Supper
              
               in
               the
               
                 Jews
                 postcoenium
              
               ,
               from
               which
               it
               is
               by
               light
               change
               deduced
               .
            
             
               
               And
               so
               it
               is
               in
               this
               matter
               of
               baptisme
               ,
               the
               Jewish
               custome
               of
               baptizing
               (
               not
               onely
               proselytes
               and
               their
               children
               ,
               but
               the
               
                 Jewish
                 natives
              
               )
               I
               thought
               necessary
               to
               clear
               from
               the
               most
               competent
               witnesses
               of
               their
               customes
               ,
               the
               
                 Talmud
                 ,
                 Gemara
              
               ,
               and
               Maimonides
               ,
               the
               soberest
               of
               their
               writers
               ;
               And
               so
               likewise
               in
               the
               second
               place
               ,
               the
               practice
               of
               the
               
                 Christian
                 Church
              
               ,
               as
               it
               is
               from
               Christ
               and
               his
               Apostles
               deduced
               ,
               and
               applied
               particularly
               to
               the
               Resolution
               of
               our
               Quaere
               ,
               to
               the
               baptizing
               of
               Infants
               ,
               I
               have
               cleared
               also
               from
               some
               footsteps
               of
               it
               in
               the
               Scripture
               it self
               ,
               and
               from
               the
               
                 concordant
                 testimony
              
               of
               the
               Fathers
               of
               the
               Church
               .
               And
               having
               cleared
               these
               two
               particulars
               ,
               wherein
               all
               the
               difficulty
               consisted
               ,
               I
               need
               not
               sure
               inquire
               of
               the
               opinion
               of
               antiquity
               for
               the
               dependence
               betwixt
               these
               two
               ,
               or
               the
               derivation
               of
               one
               of
               them
               from
               the
               other
               ,
               the
               very
               lineaments
               and
               features
               acknowledging
               and
               owning
               this
               progenie
               to
               have
               come
               forth
               from
               that
               stock
               ,
               this
               stream
               to
               have
               been
               derived
               from
               that
               fountain
               ,
               without
               any
               testimonials
               to
               certifie
               it
               .
            
             
               And
               yet
               3dly
               .
               After
               all
               this
               ,
               I
               demand
               whether
               Christ's
               words
               to
               
                 Nicodemus
                 ,
                 Joh.
              
               3.
               mentioned
               §
               .
               18.
               be
               not
               an
               evidence
               from
               Scripture
               it self
               of
               this
               very
               matter
               ,
               the
               derivation
               of
               the
               Christian
               from
               the
               
                 Jewish
                 baptisme
              
               ;
               when
               upon
               Christs
               discourse
               on
               that
               subject
               ,
               
                 that
                 except
                 a
                 man
                 be
                 regenerate
                 of
                 water
                 and
                 of
                 the
                 spirit
                 ,
                 he
                 cannot
                 enter
                 into
                 the
                 kingdome
                 of
                 God
                 ,
              
               and
               on
               occasion
               of
               Nicodemus's
               objection
               against
               this
               v.
               9.
               
               Iesus
               answered
               ,
               
               
                 Art
                 thou
                 a
                 master
                 in
                 Israel
                 ,
                 and
                 knowest
                 not
                 these
                 things
                 ?
              
               discernibly
               intimating
               that
               this
               his
               institution
               of
               baptisme
               was
               so
               agreeable
               to
               the
               Iewish
               customes
               of
               initiating
               ,
               and
               receiving
               into
               the
               Covenant
               by
               baptisme
               ,
               that
               a
               Rabbi
               among
               the
               Iews
               could
               not
               reasonably
               be
               imagined
               to
               be
               ignorant
               of
               it
               .
            
             
               
               And
               if
               the
               baptisme
               of
               the
               Iews
               had
               (
               as
               
                 Mr.
                 T.
              
               cites
               it
               out
               of
               Grotius
               )
               its
               first
               original
               from
               the
               memorie
               of
               the
               deluge
               purging
               away
               the
               sins
               of
               the
               world
               ,
               then
               sure
               that
               place
               of
               S.
               Peter
               which
               affirms
               the
               
                 Christian
                 baptisme
              
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               antitype
               or
               transcript
               of
               
                 Noah's
                 deluge
              
               ,
               is
               an
               express
               testimony
               of
               it
               also
               .
               And
               this
               I
               hope
               might
               be
               a
               competent
               account
               of
               this
               matter
               .
            
             
               
               And
               yet
               after
               all
               this
               ,
               it
               is
               also
               clear
               ,
               that
               the
               Fathers
               in
               their
               discourses
               of
               baptisme
               do
               ordinarily
               lay
               the
               foundation
               of
               it
               in
               Moses
               ,
               or
               the
               baptisme
               of
               the
               Iews
               ;
               witness
               
                 Gregory
                 Nazianzen
                 Or.
              
               39.
               
               Seeing
               ,
               saith
               he
               ,
               
                 it
                 is
                 the
                 feast
                 of
                 Christ's
                 baptisme
                 ,
                 let
                 us
                 philosophize
                 ,
                 discourse
                 exactly
                 of
                 the
                 difference
                 of
                 baptismes
                 ,
              
               then
               after
               this
               preface
               entring
               on
               the
               discourse
               ,
               he
               thus
               begins
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Moses
               ,
               saith
               he
               ,
               
                 baptized
                 but
                 in
                 water
                 ,
                 and
                 before
                 this
                 in
                 the
                 cloud
                 and
                 in
                 the
                 sea
                 ,
              
               And
               then
               making
               that
               (
               with
               S.
               Paul
               )
               a
               type
               of
               the
               
                 Christian
                 baptisme
              
               ,
               he
               proceeds
               to
               
                 Iohn's
                 baptisme
              
               ,
               which
               ,
               saith
               he
               ,
               differed
               from
               the
               Mosaical
               ,
               in
               that
               it
               added
               Repentance
               to
               
                 water
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Iohn
                 also
                 baptized
                 ,
                 but
                 not
                 Iudaically
                 .
              
            
             
               
               So
               before
               him
               ,
               
                 Macarius
                 Hom.
              
               32.
               having
               mentioned
               the
               circumcision
               which
               was
               
                 under
                 the
                 Law
              
               foresignifying
               the
               
                 true
                 circumcision
              
               of
               the
               heart
               ,
               annexes
               thereto
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 baptisme
                 of
                 the
                 Law
              
               ,
               which
               saith
               he
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 is
                 a
                 figure
                 of
                 true
                 things
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 for
                 there
                 that
                 washed
                 the
                 body
                 ,
                 but
                 here
                 the
                 baptisme
                 of
                 the
                 holy
                 Ghost
                 and
                 of
                 fire
                 purgeth
                 and
                 washeth
                 the
                 polluted
                 mind
                 ,
              
               and
               so
               goes
               on
               to
               the
               parallel
               betwixt
               the
               legall
               Priest
               and
               Christ
               ,
               making
               the
               same
               accord
               betwixt
               the
               one
               and
               the
               other
               pair
               ,
               So
               Hom.
               47.
               p.
               509.
               speaking
               of
               things
               under
               the
               Law
               ,
               he
               first
               mentions
               the
               glory
               of
               
                 Moses
                 face
              
               ,
               a
               type
               of
               the
               
                 true
                 glory
              
               under
               the
               Gospel
               .
               2.
               
               Circumcision
               ,
               a
               type
               of
               that
               of
               the
               heart
               ;
               3.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               saith
               he
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 among
                 
                 them
                 there
                 is
                 baptisme
                 cleansing
                 or
                 sanctifying
                 the
                 flesh
                 ,
                 but
                 with
                 us
                 the
                 baptisme
                 of
                 the
                 holy
                 Spirit
                 and
                 of
                 fire
                 ,
                 that
                 which
                 John
                 preached
              
               —
               The
               same
               is
               intimated
               again
               ,
               but
               not
               so
               explicitely
               set
               down
               Hom.
               26.
               p.
               349.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Peter
                 succeeded
                 Moses
                 ,
                 having
                 the
                 New
                 Church
                 of
                 Christ
                 and
                 the
                 true
                 Priesthood
                 committed
                 to
                 him
                 ,
                 for
                 now
                 is
                 the
                 baptisme
                 of
                 fire
                 and
                 the
                 Spirit
                 ,
                 and
                 a
                 kind
                 of
                 circumcision
                 placed
                 in
                 the
                 heart
                 ,
              
               where
               it
               seems
               the
               
                 Iewish
                 baptisme
              
               was
               the
               figure
               of
               the
               Christian
               ,
               as
               the
               
                 J●wish
                 priesthood
              
               of
               the
               Christian
               ,
               and
               the
               
                 Jewish
                 circumcision
              
               of
               the
               circumcision
               in
               the
               heart
               .
            
             
               
               So
               in
               
                 Athanasius's
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
                 qu
              
               :
               103.
               *
               numbring
               up
               seven
               sorts
               of
               Baptisme
               ,
               the
               first
               even
               now
               mentioned
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 that
                 of
                 the
                 flood
                 for
                 the
                 cutting
                 off
                 of
                 sin
                 ,
              
               the
               second
               that
               of
               Moses
               ,
               in
               
                 passing
                 the
                 Red
                 sea
              
               ,
               which
               he
               calls
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               figurative
               ;
               the
               third
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 the
                 legall
                 baptisme
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 the
                 Hebrews
                 had
                 ,
                 whereby
                 every
                 unclean
                 person
              
               (
               so
               is
               every
               one
               by
               
                 nature
                 )
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 was
                 baptized
                 in
                 water
                 ,
                 had
                 his
                 garments
                 washt
                 ,
                 and
                 so
                 entred
                 into
                 the
                 campe
                 ,
              
               this
               it
               seems
               the
               ceremonie
               of
               his
               admission
               .
               And
               then
               follows
               the
               baptisme
               of
               John
               and
               Christ
               .
               Other
               examples
               I
               doubt
               not
               the
               Reader
               may
               observe
               in
               the
               Fathers
               writings
               on
               this
               subject
               ,
               these
               few
               may
               serve
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               
               And
               therefore
               when
               
                 Mr.
                 T.
              
               addes
               that
               some
               passages
               of
               the
               Fathers
               shew
               rather
               ,
               that
               they
               took
               it
               as
               in
               stead
               of
               circumcision
               ,
               the
               answer
               also
               is
               very
               obvious
               ,
               that
               the
               Jews
               custome
               being
               to
               initiate
               by
               circumcision
               and
               baptisme
               both
               ,
               and
               the
               former
               of
               these
               being
               laid
               aside
               by
               
                 Christ's
                 reformation
              
               ,
               and
               onely
               the
               second
               continued
               ,
               and
               that
               so
               improved
               by
               Christ
               ,
               as
               to
               have
               more
               then
               the
               whole
               virtue
               of
               both
               ,
               and
               to
               be
               the
               onely
               initial
               Sacrament
               ,
               the
               Fathers
               might
               well
               learn
               of
               S.
               Paul
               to
               make
               this
               comparison
               or
               parallel
               betwixt
               the
               Jewish
               ,
               and
               the
               
                 Christian
                 Sacrament
              
               ,
               and
               so
               betwixt
               baptisme
               and
               circumcision
               ,
               and
               indeed
               could
               not
               properly
               say
               that
               the
               
                 Christian
                 baptisme
              
               was
               in
               stead
               of
               the
               
                 Jewish
                 baptisme
              
               being
               rather
               the
               continuance
               of
               it
               ,
               adding
               some
               ceremonies
               and
               virtue
               to
               that
               which
               was
               formerly
               among
               them
               ,
               
               not
               substituting
               somewhat
               else
               (
               as
               for
               circumcision
               it
               did
               )
               in
               stead
               of
               it
               .
            
             
               
               This
               is
               evident
               enough
               ,
               and
               yet
               if
               it
               were
               not
               we
               should
               have
               little
               reason
               to
               be
               moved
               with
               this
               suggestion
               ,
               knowing
               that
               in
               the
               other
               Sacrament
               which
               Christ
               visibly
               instituted
               in
               the
               
                 Jewish
                 postcoenium
              
               ,
               and
               imitated
               it
               in
               the
               delivering
               the
               portions
               of
               bread
               and
               wine
               ,
               the
               Fathers
               generally
               lay
               the
               comparison
               betwixt
               the
               
                 Paschal
                 Lamb
              
               and
               that
               ,
               and
               not
               without
               the
               authority
               of
               S.
               Paul
               himself
               ,
               saying
               that
               
                 Christ
                 our
                 Passeover
                 is
                 sacrificed
              
               for
               us
               ,
               the
               plain
               meaning
               of
               it
               being
               this
               ,
               that
               the
               
                 Jewish
                 Passeover
              
               being
               abolished
               ,
               we
               have
               now
               the
               Sacrament
               of
               the
               body
               and
               blood
               of
               Christ
               (
               the
               true
               
                 immaculate
                 lamb
              
               of
               God
               )
               substituted
               in
               the
               stead
               of
               it
               ,
               but
               that
               copied
               out
               not
               from
               the
               Jewish
               manner
               of
               eating
               the
               Lamb
               of
               Passeover
               (
               for
               Christ
               did
               not
               eat
               it
               at
               that
               time
               ,
               being
               put
               to
               death
               before
               the
               hour
               in
               which
               it
               was
               to
               be
               eaten
               )
               but
               of
               the
               postcoenium
               or
               close
               of
               the
               
                 Iewish
                 Supper
                 ,
                 after
              
               which
               
                 he
                 took
                 bread
              
               &c.
               consecrating
               this
               ordinary
               custome
               of
               theirs
               into
               an
               higher
               mysterie
               ,
               then
               formerly
               it
               had
               in
               it
               .
            
          
           
             
               Sect.
               4.
               
               The
               conceipts
               of
               Pe
               :
               Alfunsus
               and
               Schickard
               of
               the
               Iewish
               baptisme
               .
               Raf
               :
               Alphus
               :
               Mr.
               T.
               his
               conclusion
               not
               inferred
               .
               The
               original
               of
               the
               Iewish
               Baptisme
               (
               the
               onely
               doubt
               )
               vindicated
               .
               Iacob's
               injunction
               to
               his
               family
               .
               Sanctifications
               
                 Exod.
                 19.10
              
               .
               differ
               from
               washing
               garments
               .
            
             
               
               WHat
               he
               next
               addes
               from
               
                 Mr.
                 Selden
              
               ,
               of
               
                 some
                 that
                 conceived
                 the
                 Iewish
                 baptisme
                 in
                 initiating
                 of
                 proselytes
                 was
                 in
                 imitation
                 of
                 Christs
                 example
              
               (
               and
               so
               not
               Christs
               of
               theirs
               )
               and
               of
               Schickard
               that
               
                 conceives
                 they
                 added
                 baptisme
                 to
                 circumcision
                 ,
                 to
                 difference
                 them
                 from
                 Samaritans
                 ,
              
               is
               too
               vain
               to
               deserve
               any
               other
               reply
               ,
               then
               what
               he
               himself
               hath
               annext
               concerning
               the
               former
               ,
               viz.
               that
               
                 Mr.
                 Selden
              
               (
               naming
               onely
               
                 Pet.
                 Alfansus
              
               for
               this
               )
               
                 doth
                 not
                 give
                 any
                 credit
                 to
                 him
                 in
                 it
              
               (
               but
               indeed
               disproves
               it
               ,
               and
               addes
               antidotes
               to
               that
               poyson
               ,
               that
               without
               them
               I
               should
               not
               
               have
               thought
               likely
               to
               have
               wrought
               on
               any
               man.
               )
               And
               indeed
               so
               he
               doth
               also
               in
               plain
               terms
               concerning
               the
               latter
               ,
               
                 de
                 Syxed
              
               :
               l.
               1.
               c.
               3.
               
                 fateor
                 me
                 nondum
                 illud
                 aut
                 eâ
                 de
                 re
                 quicquam
                 alibi
                 legisse
                 ,
              
               
               he
               
                 never
                 read
                 that
                 or
                 any
                 thing
                 of
                 that
                 matter
                 any
                 where
                 else
                 .
              
            
             
               
               To
               which
               I
               adde
               ,
               that
               if
               the
               place
               in
               Schickard
               be
               examined
               ,
               it
               will
               acknowledge
               it
               to
               be
               a
               singular
               conceipt
               and
               invention
               of
               his
               ,
               and
               nothing
               else
               .
            
             
               
               In
               his
               5t.
               
                 Chap.
                 de
                 Reg.
                 Iud.
              
               he
               hath
               these
               words
               ,
               
                 ad
                 differentiam
                 Samaritanorum
                 addiderunt
                 baptismum
                 quendam
                 de
                 quo
                 Raf.
                 Alphes
                 Tom.
              
               2.
               p.
               26.
               
                 &
                 ipse
                 Talmud
                 Mass
                 .
                 Jefamos
              
               fol.
               47.
               citing
               the
               words
               at
               large
               in
               Hebrew
               .
               But
               in
               those
               words
               ,
               though
               they
               are
               by
               Schickard
               applied
               indefinitely
               ,
               as
               if
               they
               were
               the
               testification
               of
               the
               whole
               foregoing
               proposition
               ,
               yet
               the
               reader
               shall
               find
               no
               syllable
               to
               that
               purpose
               of
               differencing
               from
               Samaritanes
               ,
               more
               then
               from
               all
               other
               men
               ,
               but
               onely
               that
               
                 when
                 a
                 proselyte
                 is
                 received
                 he
                 must
                 be
                 circumcised
                 ,
                 and
                 then
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 when
                 he
                 is
                 cured
                 ,
                 they
                 shall
                 baptize
                 him
                 in
                 the
                 presence
                 of
                 two
                 wise
                 men
                 ,
                 saying
                 ,
                 Behold
                 he
                 is
                 as
                 an
                 Israelite
                 in
                 all
                 things
                 ,
                 or
                 if
                 she
                 be
                 a
                 woman
                 ,
                 the
                 women
                 lead
                 her
                 to
                 the
                 waters
              
               &c.
               
               A
               plain
               testimony
               (
               to
               the
               sense
               of
               those
               which
               we
               formerly
               produced
               )
               of
               baptizing
               both
               Jews
               and
               proselytes
               (
               for
               else
               how
               could
               the
               proselyte
               ,
               upon
               receiving
               this
               ,
               be
               said
               to
               be
               a
               
                 Israelite
                 in
                 all
                 things
              
               ?
               )
               but
               no
               least
               intimation
               ,
               that
               this
               was
               designed
               to
               distinguish
               them
               from
               Samaritanes
               peculiarly
               ,
               but
               as
               that
               which
               was
               alwayes
               customarie
               among
               the
               Jews
               ,
               at
               their
               entring
               into
               Covenant
               with
               God.
               
            
             
               And
               then
               the
               premises
               being
               so
               groundlesse
               and
               frivolous
               ,
               I
               shall
               not
               sure
               be
               concerned
               in
               any
               conclusion
               that
               
                 Mr.
                 T.
              
               shall
               inferre
               from
               them
               ,
               which
               it
               seems
               ,
               is
               to
               be
               this
               ,
               that
               
                 notwithstanding
                 the
                 Doctor
                 's
                 supposition
                 that
                 the
                 whole
                 fabrick
                 of
                 baptisme
                 is
                 discernible
                 to
                 be
                 built
                 on
                 that
                 basis
                 ,
                 the
                 customary
                 practice
                 among
                 the
                 Jews
                 ,
                 yet
                 many
                 will
                 conceive
                 it
                 needs
                 more
                 proof
                 then
                 the
                 bare
                 recitall
                 of
                 passages
                 out
                 of
                 Iewish
                 writers
                 .
              
            
             
               
               But
               
                 Mr.
                 T.
              
               would
               be
               much
               put
               to
               it
               ,
               to
               shew
               in
               what
               mode
               and
               figure
               it
               is
               ,
               that
               this
               conclusion
               is
               drawn
               out
               of
               these
               premisses
               :
               Certainly
               none
               that
               my
               Logick
               hath
               afforded
               me
               ,
               for
               that
               hath
               no
               engine
               first
               to
               draw
               many
               out
               of
               two
               ;
               nor
               2.
               to
               inferre
               that
               those
               
               that
               had
               mistaken
               for
               want
               of
               knowledge
               (
               as
               Alphunsus
               )
               or
               adverting
               (
               as
               Schickard
               )
               of
               the
               
                 Iewish
                 customes
              
               ,
               would
               need
               any
               more
               then
               the
               recitation
               of
               clear
               testimonies
               out
               of
               the
               
                 soberest
                 Iewish
                 writers
              
               ,
               to
               disabuse
               him
               :
               or
               3.
               that
               they
               that
               either
               through
               prejudice
               ,
               or
               any
               other
               principle
               of
               obstinacie
               shall
               resist
               this
               degree
               of
               light
               thus
               offered
               them
               ,
               will
               be
               convinced
               by
               any
               other
               sort
               of
               testimonies
               ,
               whether
               out
               of
               the
               Fathers
               ,
               or
               Scripture
               it self
               ,
               being
               so
               well
               fortified
               and
               provided
               with
               inclinations
               ,
               at
               least
               if
               not
               with
               artifices
               ,
               to
               reject
               one
               ,
               or
               misinterpret
               the
               other
               .
            
             
               
               But
               ,
               it
               seems
               ,
               after
               all
               this
               ,
               and
               to
               evidence
               to
               how
               little
               purpose
               he
               hath
               said
               thus
               much
               ,
               
                 Mr.
                 T.
              
               is
               well
               enough
               satisfied
               ,
               at
               least
               as
               farre
               as
               to
               baptizing
               of
               proselytes
               ,
               that
               there
               was
               such
               a
               custome
               among
               the
               
                 latter
                 Iewes
              
               afore
               
                 Christs
                 incarnation
              
               ;
               All
               the
               difficulty
               ,
               saith
               he
               ,
               is
               concerning
               the
               original
               of
               it
               among
               them
               ,
               For
               that
               
                 either
                 it
                 should
                 begin
                 from
                 Iacobs
                 injunction
                 to
                 his
                 household
                 ,
                 Gen.
              
               35.2
               .
               
                 or
                 from
                 Gods
                 command
                 Exo.
              
               19
               10.
               
                 for
                 the
                 Israelites
                 to
                 wash
                 their
                 clothes
                 afore
                 the
                 giving
                 of
                 the
                 law
                 ,
              
               he
               
                 cannot
                 conceive
                 ,
                 those
                 places
                 speaking
                 of
                 washing
                 Jewes
                 by
                 nature
                 ,
                 not
                 proselytes
                 ,
                 whereas
                 the
                 Jewes
                 baptized
                 not
                 Jewes
                 by
                 nature
                 (
                 as
                 Mr.
                 Selden
                 saith
                 )
                 but
                 by
                 profession
                 .
              
            
             
               
               Here
               are
               many
               weak
               parts
               in
               these
               few
               words
               ;
               For
               1.
               
               The
               original
               of
               the
               custome
               among
               the
               Jewes
               is
               but
               an
               accessarie
               ,
               wholly
               extrinsecal
               to
               the
               matter
               in
               hand
               ,
               and
               in
               no
               respect
               necessary
               to
               be
               defined
               by
               us
               :
               If
               the
               custome
               be
               acknowleged
               ,
               we
               need
               ask
               no
               more
               ,
               and
               
                 Mr.
                 T.
              
               having
               acknowleged
               the
               custome
               ,
               grants
               all
               that
               in
               that
               matter
               we
               require
               of
               him
               ,
               for
               on
               that
               ,
               and
               not
               on
               that
               particular
               original
               of
               it
               ,
               it
               is
               that
               we
               superstruct
               our
               whole
               fabrick
               ,
               as
               farre
               as
               belong
               ;
               to
               
                 infant
                 baptisme
              
               ,
               which
               is
               very
               fitly
               founded
               in
               the
               
                 Jewish
                 custome
              
               of
               baptizing
               ,
               from
               whence
               soever
               that
               custome
               was
               derived
               to
               them
               ,
               And
               so
               that
               one
               thing
               supersedes
               and
               answers
               that
               whole
               difficulty
               ,
               if
               indeed
               there
               were
               any
               such
               in
               this
               matter
               .
            
             
               
               But
               then
               2dly
               .
               for
               the
               two
               originals
               here
               set
               down
               and
               both
               rejected
               by
               him
               ,
               it
               is
               a
               little
               strange
               that
               he
               should
               think
               fit
               to
               do
               so
               ,
               and
               not
               to
               substitute
               any
               third
               in
               the
               place
               of
               them
               ;
               For
               t
               is
               certain
               that
               every
               custome
               received
               universally
               into
               a
               Church
               or
               society
               of
               men
               ,
               must
               have
               some
               originall
               or
               other
               ,
               and
               consequently
               
               this
               custome
               being
               by
               Mr.
               T.
               acknowleged
               ,
               must
               not
               in
               any
               reason
               be
               left
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 without
                 Father
                 ,
                 without
                 Mother
              
               ,
               without
               any
               original
               ;
               and
               therefore
               those
               two
               that
               are
               alleged
               for
               it
               by
               the
               
                 Iewish
                 writers
              
               ,
               being
               by
               him
               so
               fastidiously
               rejected
               ,
               it
               was
               very
               fit
               that
               he
               should
               assign
               some
               other
               ,
               and
               annex
               his
               reasons
               of
               giving
               it
               the
               deference
               ,
               upon
               which
               it
               should
               be
               prefer'd
               before
               them
               .
            
             
               
               And
               when
               he
               shall
               do
               so
               ,
               I
               shall
               not
               doubt
               to
               imbrace
               it
               ,
               and
               make
               the
               same
               advantage
               of
               it
               which
               hitherto
               I
               have
               done
               of
               either
               of
               these
               .
               But
               he
               is
               here
               pleased
               to
               be
               reserved
               ,
               and
               gives
               not
               the
               least
               intimation
               of
               any
               other
               reason
               ,
               which
               is
               more
               suitable
               with
               his
               conceptions
               .
               T
               is
               true
               indeed
               he
               did
               before
               out
               of
               Grotius
               ,
               mention
               
                 Noahs
                 flood
              
               ,
               in
               memorie
               of
               which
               this
               custome
               arose
               among
               other
               nations
               ,
               but
               besides
               that
               this
               original
               of
               it
               was
               not
               by
               him
               deemed
               sufficient
               to
               appropriate
               it
               to
               the
               Iewes
               ,
               but
               leaves
               it
               common
               to
               them
               with
               
                 other
                 nations
              
               ,
               those
               other
               two
               ,
               
                 Iacobs
                 injunction
              
               ,
               and
               Gods
               command
               before
               receiving
               the
               Law
               (
               either
               one
               or
               both
               )
               are
               perfectly
               reconcileable
               with
               that
               ,
               and
               the
               memorie
               of
               the
               deluge
               being
               the
               more
               remote
               and
               
                 first
                 original
              
               ,
               these
               may
               be
               the
               neerer
               and
               more
               immediate
               ,
               and
               so
               are
               not
               prejudged
               by
               his
               pretending
               ,
               or
               my
               yeelding
               of
               that
               .
            
             
               
               3dly
               .
               For
               
                 Iacobs
                 injunction
              
               to
               his
               
                 household
                 ,
                 Gen.
              
               35.2
               .
               it
               is
               no
               where
               vouched
               by
               me
               as
               the
               original
               of
               this
               custome
               among
               the
               Iewes
               ,
               
               but
               onely
               an
               intimation
               given
               ,
               that
               that
               other
               ,
               the
               command
               of
               God
               before
               the
               giving
               the
               
                 Law
                 ,
                 was
                 agreeable
                 to
                 what
                 we
                 read
                 of
                 Iacob
                 to
                 his
                 household
                 ,
              
               and
               so
               certainly
               it
               is
               ,
               for
               as
               in
               the
               one
               the
               ceremonie
               prescribed
               them
               to
               use
               at
               the
               
                 putting
                 away
                 strange
                 Gods
              
               ,
               was
               this
               ,
               to
               be
               clean
               and
               change
               their
               garments
               ;
               so
               in
               the
               other
               they
               are
               injoyned
               to
               
                 sanctifie
                 themselves
                 and
                 wash
                 their
                 clothes
                 ,
              
               which
               is
               in
               other
               words
               directly
               the
               same
               thing
               :
               
                 washing
                 themselves
              
               and
               having
               
                 clean
                 garments
              
               being
               among
               the
               Iewes
               joyned
               together
               ,
               and
               the
               witnesse
               of
               their
               garments
               prescribed
               in
               baptisme
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               saith
               the
               Glosse
               on
               
                 Gemara
                 Babylon
                 ,
                 tit
                 ▪
                 Iabimoth
                 )
                 to
                 receive
                 the
                 presence
                 of
                 the
                 divine
                 Majesty
              
               (
               just
               as
               in
               the
               
                 Christian
                 Church
              
               the
               
                 Dominica
                 in
                 albis
                 ,
                 white
              
               or
               Whitsunday
               was
               a
               special
               day
               for
               administration
               of
               baptisme
               ▪
               and
               the
               persons
               baptized
               wore
               rhetorically
               styled
               sometimes
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 starres
                 rising
                 out
                 of
                 the
                 waters
                 ,
              
               sometimes
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 the
                 bright
                 lilies
                 of
                 the
                 font
                 ,
              
               as
               they
               are
               joyned
               together
               in
               
                 Proclus
                 Orat
              
               :
               12.
               p.
               384.
               and
               in
               S.
               
                 Chrysostome
                 ,
                 new
                 lilies
                 planted
                 from
                 the
                 font
                 ,
                 Hom.
              
               6.
               
                 de
                 resurr
              
               :
               and
               accordingly
               on
               Constantine's
               great
               coyne
               ,
               stampt
               in
               memory
               of
               his
               baptisme
               ,
               was
               ingraven
               (
               on
               one
               side
               )
               a
               poole
               of
               water
               with
               a
               
                 lilie
                 grown
              
               out
               of
               it
               ;
               (
               see
               
                 Jos
                 :
                 Scal
                 :
                 in
                 Opusc
              
               :
               )
               and
               all
               these
               but
               figurative
               expressions
               of
               what
               Chrysostome
               more
               plainly
               sets
               down
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               their
               
                 putting
                 on
                 white
                 garments
              
               at
               the
               receiving
               of
               
                 baptisme
                 ,
                 Tract
                 .
                 de
                 S.
                 Pent.
              
               for
               which
               Jobius
               in
               Photius
               hath
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               onely
               .
               )
            
             
               
               And
               then
               as
               
                 Jacob
                 vowed
                 a
                 vow
                 to
                 the
                 Lord
                 to
                 give
                 him
                 the
                 tenth
                 of
                 all
                 ,
              
               and
               accordingly
               God
               after
               instituted
               the
               tithes
               for
               the
               Levites
               portion
               ,
               and
               so
               the
               latter
               of
               these
               was
               agreeable
               to
               the
               former
               ,
               but
               yet
               the
               latter
               ,
               viz.
               
                 Gods
                 institution
              
               ,
               the
               original
               of
               the
               custome
               of
               tithing
               among
               the
               Jewes
               ;
               so
               Iacob
               might
               injoyn
               his
               household
               that
               ceremonie
               of
               washing
               or
               baptisme
               ,
               and
               after
               that
               God
               injoyn
               it
               in
               giving
               the
               Law
               ,
               and
               one
               of
               these
               be
               agreeable
               to
               the
               other
               ,
               and
               yet
               the
               custome
               of
               baptisme
               among
               the
               Iewes
               be
               derived
               onely
               from
               the
               latter
               ,
               as
               from
               the
               
                 peculiar
                 original
              
               of
               it
               .
            
             
               
               4thly
               .
               The
               command
               of
               
                 God
                 ,
                 Exod.
              
               19.10
               .
               in
               which
               baptisme
               is
               said
               to
               be
               founded
               by
               the
               Iewes
               ,
               is
               not
               (
               as
               
                 Mr.
                 T.
              
               suggests
               )
               the
               
                 command
                 to
                 the
                 Israelites
                 to
                 wash
                 their
                 clothes
              
               (
               nothing
               but
               the
               custome
               of
               changing
               their
               garments
               can
               be
               founded
               in
               that
               )
               but
               the
               command
               to
               Moses
               to
               sanctifie
               them
               (
               
                 Go
                 unto
                 the
                 people
                 and
                 sanctifie
                 them
                 to
                 day
                 and
                 to
                 morrow
              
               )
               in
               the
               Hebr●w
               notion
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               sanctifications
               ,
               for
               washing
               ,
               either
               the
               whole
               ,
               or
               some
               parts
               of
               the
               body
               ,
               as
               is
               shew'd
               at
               large
               ,
               §
               .
               35.
               
            
             
               
               And
               if
               in
               stead
               of
               this
               of
               sanctifying
               ,
               i.
               e.
               baptizing
               them
               ,
               
                 Mr.
                 T.
              
               did
               unwittingly
               substitute
               washing
               their
               garments
               ,
               then
               I
               hope
               ,
               he
               may
               now
               be
               advised
               to
               reforme
               that
               mistake
               ,
               and
               see
               more
               reason
               then
               hitherto
               he
               hath
               done
               ,
               to
               assign
               that
               command
               of
               Gods
               ,
               as
               the
               most
               agreeable
               original
               of
               this
               custome
               ,
               and
               no
               longer
               imagine
               that
               it
               was
               a
               
                 custome
                 of
                 the
                 latter
                 Iewes
                 ,
                 taken
                 up
                 by
                 themselves
                 without
                 any
                 ground
                 of
                 Scripture
              
               ;
               But
               if
               formerly
               he
               saw
               this
               ,
               and
               was
               willing
               to
               disguise
               it
               ,
               and
               ,
               on
               purpose
               to
               
               misguide
               the
               reader
               ,
               left
               out
               the
               mention
               of
               Moses's
               sanctifying
               or
               baptizing
               them
               ,
               and
               onely
               set
               down
               the
               washing
               of
               their
               garments
               (
               which
               was
               not
               at
               all
               proper
               for
               the
               turn
               )
               to
               be
               the
               original
               of
               baptisme
               ,
               wherein
               ,
               as
               Paulinus
               tells
               us
               ,
               they
               were
               rendred
               
                 nivei
                 ,
                 white
              
               as
               
                 snow
                 ,
                 corpore
              
               as
               well
               as
               babitu
               ,
               in
               body
               as
               well
               as
               garment
               ,
               I
               shall
               not
               then
               hope
               that
               even
               this
               length
               of
               words
               will
               be
               sufficient
               for
               his
               conviction
               .
            
             
               
               Lastly
               ,
               For
               his
               reason
               against
               deducing
               the
               baptisme
               of
               proselites
               from
               this
               
                 original
                 [
                 because
                 the
                 Iewes
                 baptized
                 not
                 Iewes
                 by
                 nature
                 but
                 by
                 profession
                 ,
                 whereas
                 those
                 places
                 speake
                 of
                 washing
                 Iewes
                 by
                 nature
                 ,
                 not
                 proselytes
              
               ]
               it
               will
               presently
               appear
               to
               be
               very
               vain
               ;
               for
               1.
               
               The
               
                 Iewes
                 baptized
                 Iewes
                 by
                 nature
              
               ,
               and
               not
               
                 proselytes
                 onely
              
               ,
               as
               hath
               been
               both
               there
               and
               here
               shewed
               at
               large
               ,
               out
               of
               the
               most
               creditable
               of
               the
               Iewish
               writers
               ;
               2dly
               .
               Their
               baptizing
               of
               proselytes
               was
               founded
               in
               their
               precedent
               custome
               of
               baptizing
               of
               Iewes
               ,
               as
               hath
               been
               evidenced
               also
               from
               the
               Rabbines
               explication
               of
               Num.
               15.15
               .
               
                 One
                 ordinance
                 shall
                 be
                 both
                 for
                 you
                 of
                 the
                 congregation
              
               of
               
                 Israel
                 ,
                 and
                 also
                 for
                 the
                 stranger
              
               or
               proselyte
               .
               And
               so
               t
               is
               evident
               that
               of
               Exod.
               19.10
               .
               being
               the
               original
               of
               
                 baptizing
                 native
                 Iewes
              
               ,
               may
               ,
               and
               must
               be
               the
               original
               of
               baptizing
               the
               proselytes
               .
            
             
               
               And
               this
               in
               each
               part
               being
               thus
               manifest
               ,
               Mr.
               Selden's
               authority
               (
               if
               it
               should
               be
               ,
               as
               is
               pretended
               )
               can
               be
               of
               no
               force
               against
               those
               evidences
               which
               I
               have
               here
               produced
               ,
               the
               best
               he
               offers
               us
               at
               any
               time
               ,
               to
               prove
               any
               thing
               concerning
               the
               
                 Iewish
                 customes
              
               .
               And
               I
               shall
               now
               appeale
               to
               the
               Reader
               ,
               whether
               Mr.
               T.
               could
               well
               have
               been
               expected
               to
               have
               made
               more
               misadventures
               in
               so
               few
               words
               .
            
          
           
             
             
               Sect.
               5.
               
               Mr.
               Selden's
               notion
               of
               the
               Sea.
               The
               defence
               of
               my
               notion
               of
               it
               .
               Learned
               mens
               affirmations
               to
               be
               judged
               of
               by
               their
               testimonies
               .
               Christ's
               baptizing
               of
               Iewes
               as
               well
               as
               Gentiles
               ,
               no
               argument
               .
               Christ's
               vouching
               Iohns
               baptisme
               to
               be
               from
               heaven
               ,
               no
               argument
               .
               No
               more
               ,
               the
               pretended
               no
               intimations
               of
               it
               .
               The
               no
               conformity
               .
               The
               proselytes
               children
               baptized
               ,
               continually
               ,
               not
               onely
               at
               the
               first
               conversion
               .
               The
               baptisme
               of
               a
               woman
               with
               child
               ,
               serving
               for
               the
               child
               also
               ,
               not
               argumentative
               .
               The
               Canon
               of
               Neocaesarea
               about
               it
               .
            
             
               
               NExt
               he
               proceeds
               to
               consider
               the
               words
               of
               the
               Apostle
               ,
               1
               Cor.
               10.1
               .
               of
               our
               Fathers
               being
               
                 baptized
                 into
                 Moses
              
               (
               as
               
                 in
                 the
                 cloud
              
               ,
               so
               )
               
                 in
                 the
                 Sea.
              
               Where
               1.
               
               He
               tells
               me
               that
               he
               
                 doth
                 not
                 conceive
                 Mr.
                 Seldens
                 exposition
                 ,
                 that
                 the
                 sea
                 was
                 some
                 vessell
                 of
                 waters
                 —
                 but
                 the
                 red
                 sea
              
               ]
               And
               I
               that
               am
               as
               little
               of
               
                 Mr.
                 Seldens
              
               mind
               ,
               but
               expressely
               interpreted
               it
               ,
               of
               the
               
                 Red
                 sea
              
               ,
               §
               .
               7.
               and
               rejected
               
                 Mr.
                 Seldens
              
               interpretation
               §
               .
               8.
               (
               although
               I
               omitted
               to
               name
               the
               author
               of
               it
               )
               am
               not
               ,
               he
               knows
               ,
               concerned
               in
               that
               ,
               but
               have
               from
               his
               rejecting
               
                 Mr.
                 Seldens
                 authority
              
               ,
               when
               t
               is
               not
               for
               his
               turn
               ,
               his
               example
               for
               my
               not
               thinking
               my self
               bound
               up
               by
               it
               at
               other
               times
               ,
               either
               in
               that
               newly
               past
               ,
               where
               he
               vouched
               his
               name
               as
               his
               onely
               proof
               ,
               that
               the
               Jewes
               did
               not
               
                 baptize
                 Jewes
              
               by
               nature
               ,
               or
               in
               other
               particulars
               which
               I
               find
               afterwards
               vouched
               from
               him
               ,
               the
               truth
               of
               which
               I
               as
               little
               conceive
               ,
               as
               Mr.
               T.
               doth
               this
               of
               the
               sea
               not
               signifying
               the
               
                 Red
                 sea
              
               ,
               which
               I
               acknowledge
               to
               be
               unconceiveable
               .
            
             
               
               But
               then
               2.
               he
               doth
               
                 not
                 think
                 my
                 exposition
                 right
              
               neither
               (
               though
               I
               interpret
               it
               of
               the
               
                 Israelites
                 passing
                 through
                 the
                 Red
                 sea
                 ,
              
               as
               he
               acknowledges
               to
               do
               )
               But
               what
               is
               my
               interpretation
               ?
               why
               ,
               that
               
                 their
                 being
                 baptized
                 into
                 Moses
                 in
                 the
                 Red
                 sea
              
               (
               as
               also
               in
               the
               
                 cloud
                 )
                 signifieth
                 their
                 being
                 initiated
                 into
                 God's
                 covenant
                 under
                 the
                 conduct
                 of
                 Moses
                 ,
                 as
                 since
                 they
                 are
                 wont
                 to
                 be
                 initiated
                 by
                 baptisme
                 .
              
               And
               why
               doth
               he
               dislike
               this
               interpretation
               ?
               why
               ,
               
                 because
                 when
                 it
                 is
                 said
                 ,
                 our
                 fathers
                 were
                 baptized
                 ,
                 it
                 is
                 not
                 meant
                 
                 were
                 baptized
                 as
                 since
                 proselytes
                 were
                 baptized
                 among
                 the
                 Jews
                 ,
                 but
                 as
                 Christians
                 were
                 baptized
                 .
              
            
             
               
               But
               certainly
               this
               is
               no
               reason
               of
               exception
               to
               my
               interpretation
               ;
               For
               1.
               
               I
               compare
               not
               this
               baptisme
               of
               out
               
                 fathers
                 in
                 the
                 sea
              
               with
               the
               baptisme
               of
               proselytes
               among
               the
               Jewes
               ,
               but
               annex
               it
               immediately
               to
               the
               baptizing
               of
               the
               
                 native
                 Jewes
              
               ,
               §
               .
               6.
               before
               I
               proceed
               §
               .
               9.
               to
               the
               baptisme
               of
               proselytes
               .
               And
               2.
               
               I
               do
               not
               lay
               the
               comparison
               of
               the
               Apostle
               betwixt
               the
               
                 baptizing
                 in
                 the
                 sea
              
               ,
               and
               the
               
                 Jewish
                 custome
              
               of
               baptizing
               ,
               but
               acknowledge
               it
               to
               be
               betwixt
               the
               baptisme
               of
               the
               Fathers
               under
               the
               Law
               ,
               and
               the
               baptisme
               since
               Christ
               among
               Christians
               ,
               All
               the
               use
               I
               make
               of
               the
               words
               of
               the
               Apostle
               ,
               was
               to
               shew
               that
               baptisme
               among
               the
               Jewes
               was
               a
               ceremonie
               of
               initiating
               into
               the
               covenant
               ,
               and
               that
               upon
               that
               supposall
               it
               was
               ,
               that
               the
               Apostle
               used
               the
               phrase
               of
               the
               Israelites
               that
               came
               out
               of
               Aegypt
               ,
               and
               entred
               into
               Covenant
               with
               him
               ,
               under
               the
               conduct
               of
               
                 Moses
                 ,
                 God
              
               giving
               them
               an
               essay
               of
               his
               receiving
               them
               under
               his
               wings
               (
               the
               phrase
               to
               signifie
               reception
               into
               the
               covenant
               )
               by
               invironing
               them
               with
               the
               sea
               .
               This
               I
               thought
               had
               been
               before
               intelligibly
               enough
               set
               down
               ,
               I
               hope
               now
               he
               will
               no
               longer
               misunderstand
               it
               .
            
             
               
               What
               he
               addes
               out
               of
               
                 Mr.
                 S.
              
               that
               after
               Exo.
               19.10
               .
               the
               
                 Jewes
                 did
                 not
                 baptize
                 Jewes
                 but
                 onely
                 proselytes
                 ,
              
               hath
               already
               been
               evidenced
               at
               large
               to
               have
               no
               truth
               in
               it
               ,
               the
               custome
               of
               baptisme
               continuing
               to
               all
               their
               posterity
               ,
               as
               well
               as
               that
               of
               circumcision
               .
               And
               whereas
               this
               is
               said
               to
               be
               
                 set
                 down
              
               thus
               out
               of
               Maimonides
               and
               
                 other
                 Jewish
                 Rabbines
              
               ,
               the
               Reader
               ,
               if
               he
               will
               consult
               the
               place
               in
               
                 Mr.
                 Selden
                 de
                 Synedr
              
               :
               l.
               1.
               c.
               3.
               will
               find
               there
               is
               no
               such
               matter
               ;
               That
               
                 Mr.
                 S.
              
               himself
               so
               affirmes
               p.
               23
               ▪
               I
               willingly
               acknowledge
               ,
               but
               in
               a
               matter
               of
               antient
               storie
               ,
               such
               as
               this
               is
               ,
               neither
               he
               nor
               any
               else
               must
               be
               believed
               farther
               then
               the
               testimonies
               produced
               by
               him
               out
               of
               their
               writers
               exact
               ,
               especially
               against
               express
               testimonies
               to
               the
               contrary
               .
               And
               such
               he
               there
               produceth
               more
               then
               one
               ,
               p.
               34.
               out
               of
               
                 Gemara
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 What
                 did
                 our
                 Fathers
                 ?
                 truely
                 they
                 entred
                 not
                 into
                 Covenant
                 without
                 circumcision
                 and
                 baptisme
                 and
                 sprinkling
                 of
                 blood
                 ,
              
               and
               again
               p.
               35.
               
                 our
                 mothers
                 were
                 baptized
                 and
                 not
                 circumcised
                 ,
              
               and
               p.
               26.
               out
               of
               
                 Victoria
                 Porchetus
              
               ,
               that
               
                 our
                 mothers
              
               (
               though
               not
               as
               he
               saith
               ,
               
                 Sara
                 and
                 Rebecca
              
               ,
               referring
               the
               custome
               to
               a
               greater
               antiquity
               
               then
               that
               of
               the
               time
               of
               giving
               the
               
                 Law
                 )
                 were
                 baptized
                 and
                 not
                 circumcised
                 ,
              
               and
               p.
               38.
               out
               of
               Maimonides
               ,
               that
               
                 the
                 Israelites
                 entred
                 into
                 covenant
                 by
                 a
                 threefold
                 rite
                 or
                 ceremonie
                 ,
                 by
                 circumcision
                 ,
                 baptisme
                 ,
                 and
                 oblation
                 .
              
               And
               again
               ,
               p.
               39.
               
               
                 What
                 was
                 done
                 to
                 you
                 ?
                 ye
                 entred
                 into
                 covenant
                 by
                 circumcision
                 ,
                 baptisme
                 ,
                 and
                 he
                 sprinkling
                 of
                 the
                 sacrifice
                 ,
                 and
                 therefore
                 the
                 proselyte
              
               —
               the
               custome
               of
               baptizing
               the
               proselytes
               founded
               in
               that
               of
               baptizing
               the
               
                 native
                 Jewes
              
               .
               All
               these
               clear
               testimonies
               are
               by
               him
               produced
               directly
               to
               the
               proof
               of
               my
               position
               ,
               that
               the
               
                 native
                 Jewes
              
               (
               indifferently
               )
               were
               baptized
               ,
               and
               not
               a
               word
               in
               any
               other
               parts
               of
               the
               testimonies
               to
               give
               reason
               to
               suspect
               ,
               that
               after
               that
               one
               time
               of
               Exo.
               19.
               the
               Jewes
               did
               not
               baptize
               .
               What
               he
               hath
               done
               in
               his
               other
               book
               
                 de
                 Jure
                 Nat.
                 ac
                 Gent.
              
               I
               need
               not
               apprehend
               (
               and
               have
               not
               commodity
               to
               inquire
               or
               examine
               )
               supposing
               that
               if
               there
               he
               had
               undertaken
               the
               proof
               of
               it
               ,
               he
               would
               here
               ,
               where
               he
               affirmes
               it
               without
               proofe
               ,
               and
               against
               expresse
               testimonies
               produced
               by
               him
               ,
               have
               referred
               (
               according
               to
               custome
               )
               to
               that
               place
               .
            
             
               
               And
               now
               what
               force
               against
               any
               pretension
               of
               ours
               is
               there
               in
               Mr.
               T.
               his
               observation
               that
               
                 Christ
                 and
                 his
                 Apostles
                 baptized
                 Jewes
                 as
                 well
                 as
                 Gentiles
                 ?
              
               ]
               For
               1.
               so
               certainly
               they
               might
               ,
               and
               yet
               derive
               their
               baptisme
               from
               the
               custome
               formerly
               in
               use
               among
               the
               Jewes
               ,
               for
               they
               ,
               we
               know
               ,
               
                 baptized
                 native
                 Iewes
              
               :
               nay
               2.
               so
               they
               might
               ,
               though
               the
               Iewes
               had
               baptized
               none
               but
               proselytes
               ,
               for
               to
               that
               it
               would
               bear
               just
               proportion
               ,
               that
               they
               should
               baptize
               both
               Iewes
               and
               Gentiles
               ,
               in
               case
               both
               came
               in
               as
               proselytes
               to
               Christ
               .
               For
               it
               were
               a
               fallacie
               a
               little
               too
               grosse
               to
               deceive
               any
               man
               of
               common
               understanding
               ,
               to
               argue
               thus
               ,
               The
               custome
               was
               to
               
                 baptize
                 proselytes
              
               ,
               and
               not
               natives
               ;
               therefore
               Christ
               ,
               if
               he
               observed
               that
               custome
               ,
               was
               not
               to
               
                 baptize
                 native
                 Iewes
              
               ;
               The
               answer
               being
               so
               obvious
               ,
               by
               distinguishing
               of
               proselytes
               ,
               that
               they
               are
               either
               such
               as
               come
               in
               to
               the
               Iewish
               religion
               ,
               or
               such
               as
               came
               in
               to
               Christ
               ,
               and
               that
               Christ
               was
               to
               baptize
               all
               that
               were
               proselytes
               to
               him
               ,
               and
               that
               the
               
                 native
                 Iewes
              
               as
               many
               as
               believed
               on
               him
               ,
               were
               such
               ,
               and
               as
               believers
               ,
               i.
               e.
               as
               proselytes
               to
               Christ
               ,
               not
               as
               
                 native
                 Iewes
              
               were
               baptized
               by
               him
               .
            
             
               
               Other
               reasons
               he
               hath
               chosen
               to
               annex
               for
               confirmation
               of
               his
               negative
               ,
               that
               
                 Christ
                 baptisme
              
               was
               not
               in
               imitation
               of
               ,
               or
               in
               conformity
               with
               the
               
                 Iewish
                 custome
                 ;
                 for
              
               2.
               saith
               he
               ,
               
                 Christ
                 would
                 
                 not
                 have
                 avouched
                 the
                 baptisme
                 of
                 Iohn
                 to
                 be
                 from
                 heaven
                 and
                 not
                 from
                 men
                 ,
                 if
                 it
                 had
                 been
                 in
                 imitation
                 of
                 the
                 Iewish
                 custome
                 .
              
               But
               I
               wonder
               what
               appearance
               of
               concludencie
               there
               is
               in
               that
               reason
               ?
               May
               not
               any
               thing
               be
               
                 from
                 heaven
              
               or
               by
               God's
               appointment
               ,
               which
               is
               derived
               from
               a
               
                 Iewish
                 custome
              
               ?
               may
               not
               God
               in
               heaven
               give
               commission
               to
               
                 Iohn
                 Baptist
              
               to
               preach
               repentance
               ,
               after
               the
               same
               manner
               that
               others
               before
               him
               ,
               Noah
               and
               Ionah
               &c.
               had
               
                 preached
                 repentance
              
               ,
               and
               to
               receive
               all
               that
               came
               in
               on
               his
               preaching
               ,
               by
               the
               ceremonie
               of
               baptizing
               ordinarily
               used
               ,
               and
               known
               ,
               to
               initiate
               men
               into
               covenant
               with
               God
               ,
               among
               the
               Iewes
               ?
               I
               see
               not
               the
               least
               incongruity
               in
               this
               ,
               or
               that
               any
               obligation
               of
               reason
               can
               be
               pretended
               ,
               why
               God
               may
               not
               appoint
               a
               ceremonie
               known
               among
               men
               to
               be
               used
               in
               his
               service
               :
               such
               sure
               was
               imposition
               of
               hands
               ,
               usuall
               among
               the
               Iewes
               in
               benedictions
               ,
               which
               now
               is
               made
               use
               of
               by
               the
               Apostles
               of
               Christ
               ,
               in
               
                 ordaining
                 Bishops
              
               over
               the
               Church
               .
               And
               so
               it
               may
               well
               be
               in
               this
               matter
               of
               Iohn's
               or
               
                 Christ's
                 baptisme
              
               ,
               which
               though
               it
               were
               unquestionably
               
                 from
                 heaven
              
               in
               respect
               of
               the
               Commission
               given
               to
               them
               by
               God
               ,
               appointing
               them
               to
               do
               what
               they
               did
               ,
               yet
               might
               the
               ceremonie
               of
               washing
               used
               by
               them
               be
               derived
               from
               the
               customes
               that
               were
               already
               familiar
               among
               them
               .
            
             
               
               T
               were
               easy
               to
               instance
               in
               the
               Sacrament
               of
               the
               
                 Lord's
                 Supper
              
               ,
               the
               power
               of
               the
               Keyes
               (
               and
               many
               the
               like
               )
               which
               though
               brought
               into
               the
               Church
               of
               Christians
               by
               Christ
               ,
               and
               so
               
                 from
                 heaven
              
               ,
               were
               yet
               derived
               and
               lightly
               changed
               from
               
                 Jewish
                 observances
              
               ,
               and
               in
               that
               respect
               
                 from
                 men
              
               also
               .
            
             
               
               His
               3d
               reason
               ,
               that
               
                 it
                 is
                 likely
                 some
                 where
                 or
                 other
                 some
                 intimation
                 would
                 have
                 been
                 given
                 of
                 that
                 custome
                 ,
                 as
                 the
                 directorie
                 for
                 Christians
                 in
                 the
                 use
                 of
                 baptisme
              
               ]
               is
               too
               frivolous
               to
               require
               reply
               ;
               for
               beside
               that
               the
               
                 negative
                 argument
              
               were
               of
               no
               force
               ,
               if
               it
               were
               as
               is
               pretended
               ,
               It
               already
               appears
               that
               there
               are
               in
               the
               
                 Iewish
                 writers
              
               ,
               more
               then
               intimations
               of
               this
               custome
               ,
               and
               some
               indications
               of
               it
               even
               in
               the
               Scripture
               itself
               ,
               as
               John
               3.5.10
               .
               and
               for
               any
               plainer
               affirmations
               ,
               what
               need
               could
               there
               be
               of
               them
               ,
               when
               both
               the
               matter
               it self
               speaketh
               it
               so
               plainly
               ,
               that
               there
               was
               no
               need
               of
               words
               ,
               to
               those
               that
               knew
               the
               Iewish
               customes
               ,
               as
               the
               first
               writers
               and
               readers
               of
               the
               
                 New
                 Testament
              
               did
               ,
               and
               when
               Christ's
               sole
               authority
               ,
               and
               practice
               of
               his
               Apostles
               were
               sufficient
               Directorie
               
               for
               the
               Christians
               in
               the
               use
               of
               baptisme
               ?
            
             
               
               Fourthly
               he
               addes
               ,
               that
               
                 the
                 institution
                 and
                 practice
                 would
                 have
                 been
                 comformable
                 to
                 it
              
               ;
               And
               so
               I
               say
               ,
               and
               have
               made
               clear
               that
               it
               was
               ,
               as
               far
               as
               to
               the
               controversie
               in
               hand
               we
               are
               or
               can
               be
               concerned
               in
               it
               :
               But
               saith
               Mr.
               
                 T.
                 the
                 contrarie
                 appears
              
               ,
               adding
               one
               main
               instance
               of
               the
               inconformity
               ,
               and
               14.
               
                 lesser
                 disparities
                 ,
                 The
                 main
                 disparitie
                 ,
              
               saith
               he
               ,
               
                 is
                 in
                 their
                 baptizing
                 no
                 infants
                 of
                 the
                 Gentiles
                 at
                 their
                 first
                 conversions
                 ,
                 whereas
                 the
                 Jewes
                 baptized
                 onely
                 the
                 Gentiles
                 Infants
                 at
                 their
                 first
                 proselyting
                 ,
                 not
                 the
                 infants
                 of
                 those
                 who
                 were
                 baptized
                 in
                 infancie
                 .
              
            
             
               
               For
               the
               former
               of
               these
               he
               offers
               no
               manner
               of
               proof
               beyond
               his
               own
               affirmation
               ,
               and
               therefore
               it
               is
               sufficient
               to
               deny
               it
               ,
               as
               he
               knows
               we
               do
               ,
               and
               evidently
               beggs
               the
               question
               in
               assuming
               and
               not
               offering
               any
               proof
               for
               the
               contrary
               .
            
             
               For
               the
               second
               ,
               that
               of
               the
               
                 Jewish
                 practice
              
               ,
               he
               pretends
               no
               more
               then
               what
               he
               had
               before
               cited
               by
               reference
               (
               but
               now
               sets
               down
               in
               words
               )
               viz.
               the
               affirmation
               of
               
                 Mr.
                 Selden
              
               .
            
             
               
               But
               I
               have
               already
               shewed
               how
               groundlesse
               that
               affirmation
               of
               Mr.
               S.
               was
               ,
               as
               to
               the
               
                 native
                 Jewes
                 children
              
               ,
               who
               were
               still
               baptized
               after
               the
               giving
               of
               the
               Law.
               And
               the
               same
               I
               now
               adde
               for
               the
               children
               of
               those
               proselytes
               who
               had
               been
               baptized
               in
               infancie
               ,
               there
               appears
               not
               the
               least
               proof
               of
               this
               from
               the
               Jewish
               writers
               ,
               who
               are
               the
               onely
               competent
               witnesses
               in
               it
               ,
               but
               for
               the
               contrary
               I
               propose
               these
               two
               testimonies
               taken
               notice
               of
               by
               Mr.
               S.
               himself
               
                 de
                 Synedr
              
               .
               c.
               3.
               out
               of
               
                 Gemara
                 Babylon
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 He
                 wants
                 the
                 rite
                 of
                 a
                 proselyte
                 for
                 ever
                 ,
                 unless
                 he
                 be
                 baptized
                 and
                 circumcised
                 .
              
               Here
               baptisme
               and
               circumcision
               are
               joyned
               together
               ,
               as
               aequally
               necessary
               to
               a
               proselyte
               ,
               and
               that
               
                 for
                 ever
              
               .
               And
               circumcision
               there
               is
               no
               doubt
               was
               to
               be
               received
               by
               every
               male
               ,
               not
               onely
               at
               their
               first
               coming
               to
               the
               Church
               of
               the
               Jewes
               ,
               at
               their
               
                 first
                 proselytisme
              
               ,
               but
               through
               all
               posterities
               ,
               every
               child
               of
               a
               proselyte
               that
               was
               not
               circumcised
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               became
               straightways
               
                 no
                 proselyte
              
               :
               And
               then
               sure
               this
               conjunction
               of
               baptisme
               with
               circumcision
               on
               these
               termes
               of
               equality
               ,
               both
               of
               perpetual
               necessity
               to
               all
               proselytes
               ,
               must
               needs
               extend
               the
               baptisme
               as
               well
               as
               the
               circumcision
               beyond
               the
               
                 first
                 proselytes
              
               and
               their
               
                 immediate
                 children
              
               ,
               to
               all
               their
               posteritie
               that
               shall
               come
               from
               them
               afterwards
               ,
               for
               to
               all
               those
               belonged
               circumcision
               .
            
             
             
               
               So
               again
               in
               the
               same
               place
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 and
                 if
                 he
                 be
                 not
                 baptized
                 ,
                 he
                 remains
                 a
                 Pagan
              
               or
               Gentile
               ;
               Here
               I
               shall
               ask
               ,
               whether
               the
               child
               of
               a
               proselyte
               who
               had
               been
               baptized
               in
               his
               infancie
               ,
               were
               to
               be
               a
               
                 Pagan
                 for
                 ever
              
               ?
               I
               suppose
               it
               will
               be
               answered
               ,
               no
               ;
               And
               then
               by
               the
               force
               of
               that
               testimonie
               of
               Gemara
               I
               conclude
               ,
               therefore
               it
               must
               be
               supposed
               that
               he
               was
               baptized
               ,
               for
               else
               he
               would
               be
               a
               
                 pagan
                 for
                 ever
              
               .
            
             
               
               Besides
               this
               ,
               two
               things
               I
               farther
               adde
               ,
               to
               remove
               all
               possible
               force
               of
               this
               suggestion
               ;
               1.
               
               That
               if
               it
               were
               granted
               in
               the
               full
               latitude
               wherein
               it
               is
               proposed
               ,
               that
               the
               
                 Iewes
                 baptized
              
               no
               other
               infants
               of
               proselytes
               ,
               but
               those
               whom
               they
               had
               at
               their
               
                 first
                 conversion
              
               ;
               yet
               this
               would
               nothing
               profit
               Mr.
               T.
               For
               it
               were
               then
               obvious
               to
               affirme
               ,
               that
               Christ
               who
               imitated
               the
               Iewes
               in
               that
               ,
               and
               so
               baptized
               the
               children
               of
               
                 Christian
                 proselytes
              
               ,
               did
               make
               some
               light
               change
               in
               this
               ,
               and
               farther
               then
               the
               pattern
               before
               him
               afforded
               ,
               baptized
               all
               the
               posteritie
               that
               should
               succeed
               them
               ,
               and
               were
               born
               in
               the
               Church
               in
               their
               infancie
               also
               ,
               the
               reason
               though
               not
               the
               pattern
               belonging
               equally
               to
               them
               as
               to
               the
               children
               of
               the
               
                 first
                 proselytes
              
               ,
               and
               the
               
                 Iewish
                 custome
              
               of
               baptizing
               their
               
                 natives
                 infants
              
               ,
               being
               fully
               home
               to
               it
               .
            
             
               
               2dly
               .
               That
               it
               being
               by
               all
               parts
               granted
               ,
               that
               the
               children
               which
               the
               proselytes
               had
               at
               their
               
                 first
                 proselytisme
              
               were
               baptized
               among
               the
               Iewes
               ,
               this
               is
               as
               evident
               a
               confutation
               of
               the
               Antipaedobaptist
               ,
               and
               so
               of
               Mr.
               T.
               as
               it
               would
               if
               all
               their
               infants
               to
               all
               posteritie
               were
               baptized
               :
               For
               by
               that
               very
               baptizing
               of
               the
               infants
               at
               their
               
                 first
                 proselytisme
              
               ,
               it
               appears
               that
               infants
               may
               be
               baptized
               ,
               for
               I
               hope
               those
               
                 proselytes
                 infants
              
               are
               infants
               ;
               And
               if
               any
               infants
               may
               ,
               and
               ought
               to
               be
               baptized
               ,
               then
               are
               all
               their
               
                 pretensions
                 destroyed
              
               ,
               whose
               onely
               interest
               it
               is
               to
               evince
               ,
               that
               
                 no
                 infants
              
               must
               or
               may
               be
               baptized
               .
               And
               I
               hope
               this
               will
               be
               of
               some
               use
               to
               Mr.
               T.
               when
               he
               shall
               have
               considered
               it
               .
            
             
               
               The
               onely
               way
               M.
               T.
               hath
               to
               confirme
               this
               of
               the
               
                 Iewes
                 not
                 baptizing
                 any
                 infants
                 of
                 proselytes
              
               born
               after
               their
               first
               conversion
               and
               baptisme
               ,
               is
               the
               resolution
               of
               the
               
                 Jewes
                 ,
                 that
                 if
                 a
                 woman
                 great
                 with
                 child
                 became
                 a
                 proselyte
                 and
                 were
                 baptized
                 ,
                 her
                 child
                 needs
                 not
                 baptisme
                 when
                 t
                 is
                 born
                 .
              
               And
               this
               I
               had
               cited
               ,
               §
               .
               109.
               out
               of
               the
               Rabbines
               ,
               and
               so
               indeed
               I
               find
               it
               in
               
                 Maimonides
                 ,
                 tit
                 .
                 Isuri
                 bia
                 .
              
               c.
               13.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               But
               I
               cannot
               think
               that
               (
               whether
               true
               or
               false
               )
               a
               sufficient
               proof
               to
               inferre
               the
               conclusion
               ;
               For
               the
               
                 Iewish
                 Doctors
              
               might
               probably
               thus
               resolve
               upon
               this
               other
               ground
               ,
               because
               the
               mother
               and
               the
               child
               in
               her
               wombe
               being
               esteemed
               as
               one
               person
               ,
               the
               woman
               great
               with
               child
               being
               baptized
               ,
               they
               might
               deem
               the
               
                 child
                 baptized
              
               as
               well
               as
               the
               woman
               ,
               and
               not
               account
               it
               needfull
               to
               repeat
               it
               after
               the
               birth
               ,
               which
               yet
               (
               by
               the
               way
               )
               it
               seems
               they
               would
               have
               done
               ,
               if
               they
               had
               not
               deemed
               the
               childe
               all
               one
               with
               the
               mother
               ,
               and
               consequently
               they
               must
               be
               supposed
               to
               baptize
               those
               children
               which
               were
               begotten
               to
               the
               proselyte
               after
               the
               time
               of
               his
               or
               her
               first
               conversion
               and
               baptisme
               .
               And
               accordingly
               the
               
                 Christian
                 Doctors
              
               in
               the
               Councel
               of
               
                 Neocaesarea
                 Can.
              
               6.
               having
               resolved
               the
               contrary
               to
               that
               
                 Jewish
                 hypothesis
                 ,
                 viz.
              
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               mother
               that
               bears
               the
               
                 childe
                 differs
              
               from
               the
               childe
               ,
               or
               is
               not
               all
               one
               with
               it
               ,
               and
               her
               confession
               in
               baptisme
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               proper
               or
               particular
               to
               her self
               ,
               and
               
                 belongs
                 not
                 to
                 the
                 childe
                 in
                 her
                 womb
                 ,
              
               give
               the
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               the
               woman
               that
               is
               with
               childe
               ,
               and
               is
               then
               converted
               to
               the
               faith
               ,
               leave
               to
               be
               baptized
               ,
               when
               she
               pleases
               ,
               supposing
               that
               the
               childe
               which
               then
               she
               carries
               ,
               shall
               ,
               notwithstanding
               her
               baptisme
               then
               ,
               be
               it self
               baptized
               after
               its
               birth
               .
            
             
               
               Which
               as
               it
               is
               a
               cleer
               answer
               to
               the
               argument
               deduced
               from
               the
               resolution
               of
               the
               Jewes
               in
               that
               point
               ,
               so
               t
               is
               moreover
               an
               evidence
               how
               little
               of
               proof
               Mr.
               T.
               had
               either
               from
               his
               own
               observation
               or
               Mr.
               
                 Seldens
                 testimonies
              
               ,
               from
               all
               which
               he
               can
               produce
               no
               other
               but
               this
               ,
               which
               in
               the
               sound
               is
               so
               far
               from
               affirming
               what
               he
               would
               have
               ,
               and
               upon
               examination
               is
               found
               to
               conclude
               the
               contrary
               .
            
          
           
             
             
               Sect.
               6.
               
               Lesser
               inconformities
               no
               prejudice
               .
               Yet
               they
               do
               not
               all
               hold
               .
               Prayer
               the
               Christian
               sacrifice
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               The
               rule
               of
               judging
               in
               this
               matter
               .
               Baptizing
               in
               the
               name
               of
               the
               Father
               &c.
               prescribed
               by
               Christ
               .
               So
               dipping
               or
               sprinkling
               .
               The
               Pract
               ▪
               Cat.
               misreported
               .
               Mr.
               Marshals
               covenanting
               .
            
             
               
               THis
               
                 grand
                 disparity
              
               then
               being
               cleared
               to
               be
               Mr.
               T.
               his
               mistake
               ,
               I
               shall
               not
               need
               to
               attend
               his
               other
               instances
               of
               disparity
               ,
               this
               accord
               which
               hath
               been
               already
               mentioned
               and
               vindicated
               ,
               being
               sufficient
               to
               my
               pretensions
               ,
               and
               no
               concernment
               of
               mine
               obliging
               me
               to
               believe
               or
               affirm
               ,
               that
               the
               parallel
               holds
               any
               farther
               then
               Christ
               was
               pleased
               it
               should
               hold
               ,
               and
               of
               that
               we
               are
               to
               judge
               by
               what
               the
               Scriptures
               ,
               or
               
                 ancient
                 Church
              
               tells
               us
               was
               the
               practice
               of
               him
               ,
               or
               his
               Apostles
               ;
               For
               1.
               the
               Jewes
               I
               doubt
               not
               ,
               brought
               in
               many
               things
               of
               their
               own
               devising
               into
               this
               ,
               as
               into
               other
               institutions
               of
               God's
               ,
               and
               the
               latter
               Jewes
               more
               ,
               as
               of
               the
               proselytes
               being
               so
               born
               again
               in
               baptisme
               ,
               that
               lying
               with
               his
               
                 natural
                 sister
              
               was
               no
               incest
               ,
               and
               the
               like
               :
               And
               2.
               
               Christ
               ,
               I
               doubt
               not
               ,
               changed
               the
               
                 Jewish
                 oeconomy
              
               in
               many
               things
               ,
               as
               in
               laying
               aside
               circumcision
               ,
               in
               commissionating
               his
               disciples
               to
               baptize
               (
               and
               they
               leaving
               it
               in
               the
               hands
               of
               the
               Bishop
               ,
               and
               those
               to
               whom
               he
               should
               commit
               it
               ,
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 it
                 is
                 not
                 lawful
                 to
                 baptize
                 without
                 the
                 Bishop
                 ,
              
               saith
               Ignatius
               )
               whereas
               it
               was
               not
               among
               the
               Jewes
               any
               part
               of
               the
               
                 Priests
                 office
              
               ,
               any
               more
               then
               circumcision
               was
               ;
               And
               so
               in
               many
               other
               particulars
               .
            
             
               
               But
               what
               prejudice
               is
               that
               to
               my
               pretentions
               ,
               who
               affirm
               no
               more
               of
               the
               accordance
               betwixt
               the
               Jewish
               and
               Christian
               practice
               ,
               then
               eiher
               by
               some
               indications
               in
               the
               Scripture
               it self
               ,
               or
               by
               the
               
                 Christian
                 Fathers
              
               deductions
               from
               the
               Apostles
               times
               ,
               appears
               to
               be
               meant
               by
               Christ
               ,
               and
               practised
               by
               the
               Apostles
               ;
               and
               then
               by
               the
               
                 Jewish
                 writers
              
               is
               as
               evident
               to
               have
               been
               in
               use
               among
               them
               .
            
             
               
               And
               this
               is
               all
               the
               return
               I
               need
               make
               to
               his
               14
               
                 lesser
                 disparities
              
               ,
               
               and
               all
               that
               he
               hath
               at
               large
               endevoured
               to
               infer
               from
               them
               ,
               supposing
               and
               granting
               them
               all
               to
               be
               such
               .
            
             
               
               But
               yet
               it
               is
               evident
               that
               some
               of
               them
               are
               not
               such
               ,
               As
               when
               1.
               he
               saith
               ,
               
                 the
                 baptisme
                 of
                 males
                 must
                 be
                 with
                 circumcision
                 and
                 an
                 offering
                 ,
              
               t
               is
               clear
               that
               ,
               though
               1.
               circumcision
               be
               laid
               aside
               by
               Christ
               ,
               and
               2.
               when
               it
               was
               used
               it
               had
               nothing
               to
               do
               with
               baptisme
               ,
               yet
               as
               to
               the
               adjoyning
               of
               offering
               ,
               or
               sacrifice
               ,
               the
               parallel
               still
               holds
               ,
               the
               prayers
               of
               the
               Church
               being
               the
               
                 Christian
                 sacrifice
              
               ,
               and
               those
               in
               the
               
                 Christian
                 Church
              
               solemnly
               attendant
               on
               the
               administration
               of
               baptisme
               .
            
             
               
               So
               parallel
               to
               the
               court
               of
               
                 three
                 Israelites
              
               ,
               by
               the
               confession
               or
               profession
               of
               whom
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               saith
               Maimonides
               )
               the
               infant
               was
               baptized
               ,
               we
               have
               now
               not
               only
               the
               whole
               Church
               ,
               in
               the
               presence
               of
               whom
               t
               is
               publickly
               administred
               ,
               and
               when
               more
               privately
               ,
               yet
               in
               the
               presence
               of
               some
               Christians
               ,
               who
               are
               afterwards
               ,
               if
               there
               be
               any
               doubt
               ,
               to
               testifie
               their
               knowledge
               to
               the
               Church
               ,
               but
               more
               particularly
               the
               Godfathers
               ,
               and
               Godmothers
               ,
               being
               themselves
               formerly
               baptized
               ,
               do
               represent
               the
               Church
               of
               which
               they
               are
               members
               ,
               meaning
               thereby
               the
               people
               of
               the
               Church
               ,
               and
               the
               
                 Minister
                 commissionated
              
               thereto
               by
               the
               Bishop
               ,
               represents
               the
               Church
               also
               ,
               meaning
               the
               Governors
               thereof
               .
            
             
               
               But
               I
               shall
               not
               proceed
               to
               such
               superfluous
               considerations
               ,
               and
               so
               I
               have
               no
               need
               of
               adding
               one
               word
               more
               of
               reply
               to
               his
               24
               Chap.
               (
               as
               far
               as
               I
               am
               concerned
               in
               it
               )
               unlesse
               it
               be
               to
               tell
               him
               that
               the
               
                 Bishops
                 Canons
              
               are
               not
               the
               rule
               by
               which
               I
               undertake
               to
               define
               ,
               wherein
               the
               
                 Jewish
                 custome
              
               must
               be
               the
               pattern
               ,
               wherein
               not
               ;
               but
               (
               as
               he
               cannot
               but
               know
               ,
               if
               he
               had
               read
               the
               resolution
               of
               the
               4th
               Quaere
               )
               the
               practice
               of
               the
               Apostles
               of
               Christ
               ,
               by
               the
               testifications
               of
               the
               Fathers
               of
               the
               Church
               made
               known
               unto
               us
               ,
               to
               which
               as
               I
               have
               reason
               to
               yield
               all
               authority
               ,
               so
               I
               find
               the
               Canons
               and
               rituals
               as
               of
               this
               ,
               so
               of
               all
               other
               Churches
               in
               the
               world
               (
               no
               one
               excepted
               )
               to
               bear
               perfect
               accoordance
               therewith
               ,
               in
               this
               particular
               of
               
                 infant
                 baptisme
              
               (
               though
               in
               other
               lesser
               particulars
               they
               differ
               many
               among
               themselves
               ,
               and
               all
               from
               the
               
                 Jewish
                 pattern
              
               )
               And
               this
               I
               hope
               is
               a
               competent
               ground
               of
               my
               action
               ,
               and
               such
               as
               may
               justifie
               it
               to
               any
               
                 Christian
                 artist
              
               to
               be
               according
               to
               rules
               of
               right
               reason
               ,
               of
               meekness
               ,
               and
               sound
               doctrine
               ,
               and
               no
               work
               of
               passion
               or
               prejudice
               or
               singularity
               ,
               or
               (
               as
               Mr.
               T.
               suggests
               )
               
               of
               the
               
                 Doctors
                 own
                 pleasure
              
               ,
               as
               if
               that
               were
               the
               mutable
               principle
               of
               all
               these
               variations
               from
               the
               
                 Jewish
                 pattern
              
               .
            
             
               
               Of
               this
               score
               t
               is
               somewhat
               strange
               ,
               which
               he
               thinks
               fit
               to
               adde
               concerning
               the
               forme
               of
               
                 baptisme
                 ,
                 In
                 the
                 name
                 of
                 the
                 Father
                 and
                 the
                 Sonne
                 and
                 the
                 Holy
                 Ghost
                 ,
                 In
                 this
                 one
                 thing
                 ,
              
               saith
               he
               ,
               
                 which
                 Christ
                 did
                 not
                 prescribe
                 ,
                 nor
                 did
                 the
                 Apostles
                 ,
                 that
                 we
                 find
                 ,
                 so
                 conceive
                 it
                 ,
                 yet
                 ,
                 saith
                 the
                 Doctor
                 Christs
                 prescription
                 must
                 be
                 indisspensably
                 used
                 .
              
            
             
               
               In
               reply
               to
               this
               I
               shall
               not
               spend
               much
               time
               to
               evidence
               this
               forme
               to
               be
               
                 Christ's
                 prescription
              
               ;
               If
               the
               expresse
               words
               at
               his
               parting
               from
               the
               world
               ,
               Mat.
               28.
               
               
                 Go
                 ye
                 therefore
                 ,
                 and
                 teach
                 ,
              
               or
               
                 receive
                 to
                 discipleship
                 ,
                 all
                 nations
                 ,
                 baptizing
                 them
                 in
                 the
                 name
                 of
                 the
                 Father
                 ,
                 and
                 the
                 Son
                 ,
                 and
                 the
                 Holy
                 Ghost
                 ,
              
               be
               not
               a
               prescription
               of
               Christs
               ,
               and
               if
               the
               
                 universall
                 doctrine
              
               and
               continuall
               practice
               of
               the
               whole
               Church
               through
               all
               times
               ,
               be
               not
               
                 testimonie
                 sufficient
              
               of
               the
               Apostles
               conceiving
               it
               thus
               ,
               and
               a
               competent
               ground
               of
               the
               indispensable
               tinuing
               the
               use
               of
               it
               ,
               I
               shall
               not
               hope
               to
               perswade
               with
               him
               ,
               onely
               I
               shall
               mind
               him
               of
               the
               words
               of
               S.
               Athanasius
               in
               his
               Epistle
               to
               
                 Serapion
                 Tom.
              
               1.
               p.
               204.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 He
                 that
                 is
                 not
                 baptized
                 in
                 the
                 name
                 of
                 all
                 three
                 ,
                 receives
                 nothing
                 ,
                 remains
                 empty
                 and
                 imperfect
                 ,
                 For
                 perfection
                 is
                 in
                 the
                 Trinity
                 ,
              
               no
               
                 baptisme
                 perfect
              
               ,
               it
               seems
               ,
               but
               that
               .
               And
               if
               this
               will
               not
               yet
               suffice
               ,
               I
               shall
               then
               onely
               demand
               ,
               whether
               he
               can
               produce
               so
               expresse
               grounds
               from
               Christ
               ,
               or
               the
               Apostles
               ,
               or
               the
               
                 Vniversal
                 Church
              
               of
               God
               through
               all
               ages
               ,
               or
               from
               any
               one
               
                 ancient
                 Father
              
               ,
               for
               his
               denying
               baptisme
               to
               infants
               .
            
             
               
               What
               in
               this
               place
               he
               addes
               farther
               from
               me
               ,
               out
               of
               the
               
                 Practicall
                 Catechisme
              
               ,
               that
               I
               
                 confesse
                 that
                 by
                 Christs
                 appointment
                 the
                 baptized
                 was
                 to
                 be
                 dipt
                 in
                 water
                 ,
              
               i.
               e.
               
                 according
                 to
                 the
                 Primitive
                 antient
                 custome
                 to
                 be
                 put
                 under
                 water
                 ,
              
               is
               a
               strange
               misreporting
               of
               my
               words
               ,
               
               I
               wonder
               Mr.
               T.
               would
               be
               guilty
               of
               it
               .
               The
               words
               in
               the
               
                 Pract.
                 Cat.
              
               are
               visibly
               these
               ,
               
                 By
                 Christ's
                 appointment
                 whosoever
                 should
                 be
                 thus
                 received
                 into
                 his
                 familie
                 should
                 be
                 received
                 with
                 this
                 ceremonie
                 of
                 water
                 ,
                 therein
                 to
                 be
                 dipt
              
               (
               i.
               e.
               
                 according
                 to
                 the
                 Primitive
                 anetint
                 custome
                 to
                 be
                 put
                 under
                 water
                 )
                 three
                 times
                 ,
                 or
                 in
                 stead
                 of
                 that
                 to
                 be
                 sprinkled
                 with
                 it
              
               —
               where
               
               1.
               
               All
               that
               
                 Christ's
                 appointment
              
               is
               affixt
               to
               ,
               is
               ,
               the
               receiving
               all
               that
               should
               be
               received
               into
               
                 Christ's
                 familie
              
               ,
               with
               this
               ceremonie
               of
               Water
               ;
               2.
               
               For
               the
               manner
               of
               that
               reception
               by
               water
               ,
               t
               is
               set
               down
               disjunctively
               ,
               
                 therein
                 to
                 be
                 dipt
                 three
                 times
                 ,
                 or
                 in
                 stead
                 of
                 that
                 to
                 be
                 sprinkled
                 with
                 it
                 .
              
               These
               are
               evidently
               my
               words
               ;
               no
               way
               affirming
               either
               the
               dipping
               or
               sprinkling
               (
               one
               exclusively
               to
               the
               other
               ,
               to
               be
               appointed
               by
               Christ
               ,
               but
               onely
               the
               ceremonie
               of
               water
               ,
               whether
               it
               be
               by
               dipping
               in
               it
               or
               sprinkling
               with
               it
               ,
               either
               of
               which
               may
               be
               signified
               by
               the
               word
               used
               from
               Christ
               by
               S.
               
                 Matthew
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 baptize
                 yee
                 .
              
            
             
               
               What
               ground
               the
               Church
               of
               Christ
               hath
               had
               to
               disuse
               immersion
               ,
               and
               in
               stead
               of
               putting
               the
               whole
               body
               under
               water
               ,
               only
               to
               dip
               the
               face
               ,
               or
               sprinkle
               it
               with
               water
               ,
               I
               shall
               not
               now
               discourse
               ,
               all
               that
               I
               have
               to
               do
               in
               this
               place
               being
               to
               vindicate
               my self
               ,
               that
               I
               have
               no
               way
               affirmed
               the
               
                 putting
                 under
                 water
              
               (
               used
               by
               the
               
                 Primitive
                 Church
              
               )
               to
               be
               appointed
               by
               Christ
               ,
               exclusively
               to
               sprinkling
               ,
               and
               that
               I
               hope
               I
               have
               already
               done
               by
               the
               exact
               reciting
               of
               my
               words
               ,
               which
               had
               been
               so
               much
               misreported
               by
               him
               .
            
             
               
               And
               so
               I
               have
               done
               with
               his
               24th
               Chapter
               .
               For
               as
               to
               the
               objection
               against
               Mr.
               M.
               drawn
               from
               his
               covenanting
               to
               performe
               the
               
                 worship
                 of
                 God
                 ,
                 according
                 to
                 Gods
                 word
                 ,
              
               and
               
                 admiring
                 that
                 ever
                 mortal
                 man
                 should
                 dare
                 in
                 Gods
                 worship
                 to
                 meddle
                 any
                 jot
                 farther
                 then
                 the
                 Lord
                 hath
                 commanded
                 ,
                 and
                 yet
                 in
                 point
                 of
                 infant
                 baptisme
                 following
                 the
                 Talmud
                 ,
              
               I
               that
               am
               farre
               from
               Mr.
               M.
               his
               perswasions
               ,
               as
               well
               as
               practices
               ,
               am
               not
               sure
               bound
               to
               give
               answer
               for
               him
               ,
               
                 Aetatem
                 habet
                 ,
                 let
                 him
                 answer
                 for
                 himself
              
               ;
               and
               when
               he
               doth
               so
               ,
               't
               were
               not
               amiss
               he
               would
               consider
               ,
               whether
               
                 Episcopal
                 government
              
               stand
               not
               on
               as
               firme
               a
               basis
               in
               the
               Church
               of
               God
               ,
               as
               
                 Infant
                 baptisme
              
               is
               by
               him
               vouched
               to
               do
               .
            
          
        
         
           
           
             CHAP.
             II.
             Of
             Christ's
             words
             ,
             Mat.
             28.19
             .
          
           
             
               Sect.
               1.
               
               The
               Doctors
               pretended
               concessions
               examined
               .
               Christ's
               institution
               of
               baptisme
               not
               set
               down
               
                 Mat.
                 28.
              
               but
               necessarily
               before
               that
               time
               .
            
             
               
               HIS
               25.
               
               Chapter
               is
               a
               view
               of
               my
               interpretation
               of
               Mat.
               28.19
               .
               which
               lyes
               thus
               ,
               
                 Goe
                 and
                 disciple
                 (
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 make
                 disciples
                 ,
                 receive
              
               into
               
                 discipleship
                 )
                 all
                 nations
                 ,
                 baptizing
                 them
                 in
                 the
                 name
              
               &c.
               
                 teaching
                 them
              
               &c.
               thereby
               evidencing
               that
               the
               making
               or
               
                 receiving
                 disciples
              
               ,
               not
               supposing
               any
               
                 precedent
                 instruction
              
               ,
               but
               looking
               wholly
               on
               it
               as
               subsequent
               ,
               can
               no
               way
               exclude
               the
               
                 Christians
                 infants
              
               from
               baptisme
               ,
               when
               they
               are
               thus
               brought
               to
               the
               Church
               to
               be
               entred
               into
               the
               School
               of
               Christ
               ,
               and
               undertaken
               for
               that
               they
               shall
               learn
               when
               they
               come
               to
               years
               .
            
             
               
               And
               to
               this
               a
               long
               
                 proemial
                 answer
              
               he
               hath
               of
               many
               lines
               ,
               which
               begins
               thus
               ,
               
                 Though
                 I
                 conceive
                 Dr.
                 H.
                 to
                 ascribe
                 more
                 power
                 to
                 the
                 Canons
                 of
                 the
                 Prelates
                 about
                 the
                 Sacraments
                 ,
                 then
                 is
                 meet
                 ,
                 being
                 one
                 who
                 hath
                 written
                 in
                 defence
                 of
                 the
                 Common
                 prayer
                 Book
                 ,
                 yet
                 by
                 this
                 allegation
                 of
              
               Mat.
               28.19
               .
               
                 he
                 seems
                 tacitely
                 to
                 yield
                 ,
                 that
                 if
                 the
                 words
                 there
                 include
                 not
                 infants
                 under
                 the
                 discipled
                 ,
                 then
                 there
                 is
                 something
                 in
                 the
                 New
                 Testament
                 which
                 excludes
                 infants
                 from
                 baptisme
                 ,
                 although
                 he
                 say
              
               §
               96.
               
               
                 I
                 do
                 not
                 believe
                 or
                 pretend
                 that
                 that
                 precept
                 of
                 Christ
                 doth
                 necessarily
                 inferre
                 (
                 though
                 it
                 do
                 as
                 little
                 deny
                 )
                 that
                 infants
                 are
                 to
                 be
                 baptized
                 .
              
            
             
               
               Before
               I
               proceed
               to
               that
               which
               followes
               ,
               't
               is
               not
               amiss
               to
               view
               in
               passing
               ,
               how
               many
               incongruities
               are
               here
               amass't
               together
               in
               these
               few
               words
               .
            
             
               
               For
               whereas
               my
               having
               
                 written
                 in
                 defence
                 of
                 the
                 Common
                 Prayer
                 Book
              
               is
               made
               use
               of
               as
               an
               evidence
               to
               inferre
               that
               I
               
                 ascribe
                 
                 more
                 to
                 the
                 Canons
                 of
                 Prelates
                 ,
                 then
                 is
                 meet
                 ,
              
               it
               is
               certain
               1.
               that
               the
               
                 Common
                 Prayer
                 book
              
               stands
               not
               by
               the
               Canons
               of
               the
               Prelates
               ,
               but
               by
               Act
               of
               Parliament
               ,
               and
               consequently
               if
               I
               had
               been
               guilty
               of
               a
               confest
               partiality
               to
               the
               
                 Common
                 Prayer
                 book
              
               ,
               yet
               were
               this
               no
               evidence
               of
               my
               ascribing
               any
               thing
               (
               therefore
               sure
               not
               
                 more
                 then
                 is
                 meet
                 or
                 too
                 much
              
               )
               to
               the
               Canons
               of
               Prelates
               .
            
             
               
               2dly
               .
               It
               never
               yet
               appeared
               ,
               that
               by
               writing
               in
               defence
               of
               the
               
                 Common
                 Prayer
                 book
              
               ,
               I
               offended
               at
               all
               (
               therefore
               surely
               not
               about
               either
               ,
               much
               less
               against
               both
               the
               Sacraments
               .
               )
            
             
               
               3ly
               .
               The
               making
               my
               defence
               of
               the
               
                 Common
                 Prayer
                 book
              
               ,
               written
               long
               ago
               ,
               a
               proof
               that
               I
               oftend
               now
               in
               somewhat
               else
               ;
               viz.
               in
               
                 attributing
                 too
                 much
              
               to
               the
               Canons
               of
               the
               Bishop
               ,
               is
               1
               the
               connecting
               together
               things
               that
               are
               most
               disparate
               ,
               concluding
               
                 quidlibet
                 ex
                 quolibet
              
               ;
               and
               2dly
               a
               plain
               begging
               of
               the
               question
               ,
               for
               such
               certainly
               it
               is
               in
               respect
               of
               him
               ,
               with
               whom
               he
               disputes
               ,
               and
               so
               must
               be
               ,
               till
               he
               shall
               offer
               proof
               that
               I
               have
               erred
               in
               that
               defence
               ,
               The
               same
               ,
               as
               if
               he
               should
               conclude
               ,
               that
               he
               who
               hath
               once
               written
               the
               truth
               ,
               were
               obliged
               the
               next
               time
               to
               swerve
               from
               it
               .
            
             
               
               So
               when
               he
               mentions
               my
               allegation
               of
               Mat.
               28.19
               .
               the
               word
               allegation
               must
               signifie
               that
               I
               produce
               and
               so
               allege
               that
               text
               as
               a
               proof
               of
               my
               position
               :
               But
               this
               he
               knows
               I
               do
               not
               ;
               But
               only
               suppose
               the
               Antipaedobaptist
               to
               found
               his
               plea
               in
               it
               ,
               and
               all
               that
               I
               have
               to
               do
               ,
               is
               to
               shew
               how
               useless
               it
               is
               like
               to
               prove
               to
               him
               ;
               confessing
               also
               that
               to
               me
               it
               is
               as
               uselesse
               ,
               and
               so
               never
               attempting
               to
               draw
               any
               argument
               from
               it
               .
            
             
               
               So
               again
               ,
               when
               upon
               a
               supposition
               by
               him
               specified
               he
               assumes
               me
               to
               grant
               that
               which
               he
               acknowledgeth
               me
               expressely
               to
               deny
               ,
               this
               sure
               is
               very
               incongruous
               :
               T
               is
               visible
               from
               the
               words
               by
               me
               produced
               §
               .
               96.
               that
               I
               deny
               that
               that
               text
               of
               Mat.
               28.19
               .
               can
               prejudice
               the
               baptisme
               of
               infants
               ,
               and
               the
               only
               design
               I
               had
               in
               considering
               this
               text
               at
               all
               in
               this
               place
               ,
               was
               to
               evidence
               the
               second
               branch
               of
               the
               negative
               part
               of
               my
               undertaking
               ,
               that
               there
               
                 appeared
                 nothing
                 in
                 Christs
                 institution
                 of
                 baptisme
                 ,
                 or
                 commission
                 to
                 his
                 Apostles
                 ,
                 which
                 was
                 exclusive
                 of
                 infants
                 :
              
               How
               then
               can
               it
               be
               suggested
               with
               any
               shew
               of
               truth
               ,
               that
               
                 I
                 seem
                 tacitely
                 to
                 yield
                 ,
                 that
                 if
                 the
                 words
                 include
                 not
                 infants
                 under
                 the
                 discipled
                 ,
                 there
                 is
                 then
                 something
                 in
                 the
                 New
                 Testament
                 which
                 excludes
                 infants
                 from
                 baptisme
                 .
              
            
             
             
               
               T
               is
               evident
               from
               whence
               it
               is
               that
               I
               infer
               ,
               and
               positively
               define
               
                 Christs
                 Commission
              
               for
               baptisme
               to
               belong
               to
               infants
               ,
               not
               from
               these
               words
               of
               Christ
               (
               which
               as
               I
               said
               ,
               I
               never
               proposed
               to
               that
               end
               to
               prove
               my
               position
               from
               them
               ,
               but
               only
               to
               answer
               the
               
                 Antipaedobaptists
                 objection
              
               founded
               in
               them
               )
               but
               from
               the
               practice
               of
               the
               Apostles
               signifying
               their
               sense
               and
               perswasion
               of
               Christs
               meaning
               in
               his
               institution
               of
               baptisme
               ,
               which
               institution
               we
               know
               from
               John
               4.1
               .
               had
               long
               preceded
               the
               delivering
               of
               these
               words
               Matth
               :
               28.
               
            
             
               
               So
               that
               whatsoever
               were
               the
               notion
               of
               discipling
               there
               ,
               yet
               could
               not
               I
               deem
               infants
               thereby
               excluded
               from
               baptisme
               ,
               whom
               by
               another
               
                 medium
                 ,
                 viz.
              
               the
               
                 Apostolical
                 practice
              
               ,
               I
               supposed
               to
               be
               admitted
               to
               it
               by
               
                 Christs
                 institution
              
               .
            
             
               
               The
               short
               is
               ,
               Infants
               I
               suppose
               may
               be
               received
               into
               discipleship
               when
               their
               parents
               bring
               them
               ,
               and
               if
               so
               ,
               then
               they
               are
               or
               may
               be
               included
               in
               the
               words
               Mat.
               28.
               but
               if
               they
               might
               not
               ,
               and
               so
               were
               supposed
               not
               to
               be
               comprehended
               in
               these
               words
               of
               
                 Christ
                 ,
                 Mat.
              
               28.
               yet
               that
               which
               is
               not
               included
               ,
               is
               not
               presently
               excluded
               ,
               he
               that
               saith
               a
               man
               is
               a
               
                 living
                 creature
              
               ,
               doth
               not
               thereby
               deny
               an
               angel
               to
               be
               so
               also
               :
               when
               Christ
               gives
               his
               
                 disciples
                 power
              
               to
               
                 heal
                 diseases
                 ,
                 Mat.
              
               10.1
               .
               he
               cannot
               be
               deemed
               to
               withhold
               from
               them
               power
               of
               raising
               the
               dead
               ,
               for
               that
               we
               see
               comprehended
               in
               their
               commission
               v.
               8.
               and
               so
               I
               could
               no
               way
               be
               inforced
               to
               yield
               that
               they
               were
               excluded
               from
               baptisme
               ,
               as
               long
               as
               from
               any
               other
               medium
               I
               were
               assured
               they
               were
               admitted
               to
               it
               .
            
             
               
               And
               so
               still
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               here
               is
               not
               the
               least
               appearance
               of
               truth
               in
               this
               discourse
               .
            
             
               
               He
               proceeds
               then
               to
               some
               other
               attempts
               of
               proving
               it
               necessary
               for
               me
               if
               I
               will
               stand
               to
               my
               words
               elsewhere
               ,
               
                 to
                 acknowledge
                 infants
                 excluded
                 by
                 that
                 text
                 ,
              
               To
               which
               end
               he
               hath
               been
               very
               diligent
               in
               putting
               together
               several
               scattered
               passages
               in
               my
               writings
               ,
               in
               hope
               to
               finde
               some
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               to
               raise
               some
               shew
               of
               argument
               out
               of
               my
               own
               words
               ,
               and
               so
               from
               my
               temerity
               or
               inconstancy
               (
               for
               want
               of
               solid
               proofs
               )
               to
               conclude
               that
               if
               this
               precept
               of
               Christ
               doth
               not
               necessarily
               infer
               
                 infant
                 baptisme
              
               ,
               then
               by
               manifest
               consequence
               it
               doth
               deny
               it
               .
            
             
               
               The
               passages
               he
               gathers
               up
               are
               these
               ,
               
                 The
                 Doctor
                 saith
              
               ,
               §
               .
               55.
               
                 that
                 Christs
                 institution
                 makes
                 dipping
                 or
                 sprinkling
                 with
                 water
                 a
                 
                 Sacrament
                 ,
                 which
                 institution
                 is
                 Mat.
              
               28.19
               .
               
                 and
                 therefore
                 the
                 Doctor
                 will
                 have
                 the
                 words
                 there
                 indispensably
                 used
                 in
                 baptisme
                 ,
                 and
              
               §
               .
               92.
               
                 he
                 saith
                 baptisme
                 is
                 a
                 Sacrament
                 ,
                 that
                 Sacrament
                 an
                 institution
                 of
                 Christs
                 ,
                 that
                 institution
                 not
                 founded
                 in
                 any
                 reason
                 of
                 immutable
                 truth
                 ,
                 but
                 only
                 in
                 the
                 positive
                 will
                 of
                 Christ
                 ,
                 and
                 so
                 that
                 there
                 is
                 nothing
                 considerable
                 in
                 this
                 question
                 (
                 or
                 any
                 of
                 this
                 nature
                 )
                 but
                 how
                 it
                 was
                 delivered
                 by
                 Christ
                 ,
                 And
              
               §
               .
               94.
               
                 that
                 which
                 was
                 done
                 by
                 the
                 Apostles
                 ,
                 if
                 it
                 were
                 not
                 a
                 rule
                 for
                 ever
                 ,
                 yet
                 was
                 an
                 effect
                 of
                 such
                 a
                 rule
                 formerly
                 given
                 by
                 Christ
                 ,
                 and
                 interpretable
                 by
                 this
                 practise
                 to
                 be
                 so
                 .
                 And
                 Pract.
                 Cat.
              
               l.
               6.
               
               §
               .
               2.
               
                 he
                 expounding
                 Christs
                 institution
                 ,
                 saith
                 that
                 the
                 words
                 import
                 that
                 the
                 person
                 baptized
                 acknowledgeth
                 ,
                 maketh
                 profession
                 of
                 believing
                 in
                 three
                 ,
                 delivers
                 him
                 to
                 three
                 as
                 authors
                 of
                 his
                 faith
                 ,
                 and
                 to
                 be
                 ruled
                 by
                 the
                 directions
                 of
                 his
                 Master
                 ,
                 and
                 this
                 he
                 will
                 have
                 to
                 be
                 meant
                 by
                 baptizing
                 into
                 the
                 name
                 of
                 the
                 Father
                 ,
                 Son
                 ,
                 and
                 holy
                 Ghost
                 .
              
            
             
               
               These
               are
               the
               passages
               ,
               whence
               ,
               saith
               he
               ,
               
                 I
                 infer
                 that
                 if
                 baptisme
                 be
                 a
                 Sacrament
                 ,
                 and
                 made
                 so
                 by
                 Christs
                 institution
                 ,
                 and
                 that
                 institution
                 founded
                 only
                 in
                 his
                 positive
                 will
                 ,
                 and
                 the
                 will
                 of
                 Christ
                 be
                 ,
                 that
                 baptisme
                 be
                 in
                 the
                 name
                 of
                 the
                 Trinity
                 ,
                 and
                 this
                 is
                 when
                 the
                 baptized
                 makes
                 profession
                 of
                 believing
                 in
                 three
                 ,
                 to
                 be
                 ruled
                 by
                 them
                 ,
                 and
                 the
                 Apostles
                 practice
                 interprets
                 Christs
                 rule
                 ,
                 no
                 infant
                 that
                 doth
                 not
                 profess
                 faith
                 ,
                 is
                 baptized
                 into
                 the
                 name
                 of
                 the
                 Trinity
                 ,
                 nor
                 was
                 appointed
                 to
                 be
                 baptized
                 by
                 Christ
                 ,
                 nor
                 did
                 the
                 Apostles
                 baptize
                 them
                 ,
                 and
                 therefore
                 they
                 are
                 not
                 baptized
                 according
                 to
                 Christs
                 institution
                 ,
                 and
                 so
                 no
                 Sacrament
                 to
                 them
                 .
              
            
             
               
               Here
               is
               a
               very
               
                 subtile
                 fabrick
              
               ▪
               and
               great
               pains
               taken
               to
               pro●
               me
               to
               affirm
               tacitely
               what
               I
               expressely
               deny
               :
               But
               herein
               though
               his
               pains
               be
               great
               ,
               he
               hath
               much
               failed
               of
               the
               successe
               ,
               it
               were
               too
               long
               to
               shew
               it
               at
               large
               ,
               yet
               the
               reader
               that
               will
               be
               at
               pains
               to
               survey
               his
               processe
               ,
               will
               certainly
               acknowledge
               it
               ,
               if
               he
               shall
               but
               remember
               these
               two
               things
               .
            
             
               
               1.
               
               That
               
                 Christs
                 institution
              
               of
               baptisme
               was
               not
               (
               nor
               is
               ever
               affirmed
               by
               me
               to
               be
               )
               set
               down
               in
               those
               words
               of
               Mat.
               28.
               that
               having
               been
               long
               before
               instituted
               and
               practised
               ,
               as
               appears
               by
               plain
               words
               Joh.
               4.1
               ,
               2.
               
               Secondly
               ,
               That
               though
               
                 Christs
                 will
              
               and
               institution
               for
               
                 baptizing
                 infants
              
               be
               not
               so
               manifestly
               exprest
               in
               those
               words
               Mat.
               28.19
               .
               as
               shall
               be
               able
               by
               the
               bare
               force
               of
               the
               
               words
               to
               convince
               any
               gainsayer
               ,
               without
               any
               other
               way
               of
               evidence
               or
               proof
               added
               to
               it
               ,
               yet
               by
               the
               
                 Apostles
                 practice
              
               of
               
                 baptizing
                 infants
              
               (
               appearing
               to
               us
               by
               other
               means
               )
               it
               is
               most
               evident
               that
               they
               who
               certainly
               did
               not
               
                 mistake
                 Christs
              
               meaning
               ,
               did
               thus
               understand
               and
               extend
               his
               institution
               and
               commission
               .
               The
               truth
               of
               this
               is
               there
               made
               evident
               §
               .
               30.
               &c.
               I
               shall
               not
               here
               repeat
               it
               .
            
             
               
               2dly
               .
               That
               the
               infant
               when
               he
               is
               to
               be
               baptized
               ,
               doth
               ,
               though
               not
               by
               his
               own
               voice
               personally
               ,
               yet
               by
               his
               
                 lawful
                 proxies
              
               ,
               which
               the
               Church
               accepteth
               in
               his
               stead
               ,
               professe
               the
               believing
               in
               three
               ,
               the
               
                 Father
                 ,
                 Son
              
               ,
               and
               
                 holy
                 Ghost
                 ,
                 deliver
                 himself
                 up
                 to
                 three
                 ,
              
               &c.
               
            
             
               
               By
               this
               clue
               the
               reader
               will
               easily
               extricate
               himself
               out
               of
               the
               Labyrinth
               there
               provided
               for
               him
               ,
               if
               such
               it
               appear
               to
               be
               ,
               and
               discern
               a
               perfect
               accordance
               in
               all
               the
               passages
               ,
               which
               with
               such
               hope
               of
               advantage
               were
               so
               diligently
               collected
               by
               him
               .
            
             
               
               But
               this
               is
               not
               all
               ,
               he
               will
               yet
               drive
               the
               businesse
               somewhat
               higher
               in
               these
               words
               ,
               
                 Yea
                 ,
                 if
                 the
                 positive
                 will
                 of
                 Christ
                 ,
                 be
                 the
                 reason
                 of
                 baptisme
                 ,
                 they
                 usurp
                 upon
                 Christs
                 prerogative
                 who
                 baptize
                 otherwise
                 then
                 Christ
                 hath
                 appointed
                 ,
                 and
                 then
                 if
                 the
                 precept
                 of
                 Christ
                 doth
                 not
                 necessarily
                 infer
                 infant
                 baptisme
                 (
                 which
                 the
              
               Doctor
               
                 ingenuously
                 acknowledgeth
                 )
                 it
                 doth
                 by
                 manifest
                 consequence
                 deny
                 it
                 ,
                 sith
                 he
                 forbids
                 that
                 to
                 be
                 done
                 otherwise
                 then
                 he
                 hath
                 appointed
                 when
                 he
                 hath
                 determined
                 how
                 it
                 should
                 be
                 done
                 .
                 The
              
               Doctor
               
                 when
                 he
                 saith
                 above
                 ,
                 the
                 words
                 ,
                 [
                 I
                 baptize
                 into
                 the
                 name
                 of
                 the
                 Father
                 &c.
                 ]
                 must
                 be
                 indispensably
                 used
                 ,
                 me
                 thinks
                 by
                 the
                 same
                 reason
                 should
                 conceive
                 Christs
                 institution
                 should
                 be
                 unalterably
                 used
                 in
                 baptizing
                 those
                 only
                 whom
                 he
                 hath
                 appointed
                 to
                 be
                 baptized
                 .
              
            
             
               
               To
               this
               the
               grounds
               of
               answer
               have
               been
               already
               laid
               also
               ,
               viz.
               that
               they
               that
               
                 baptize
                 infants
                 ,
                 baptize
              
               no
               otherwise
               then
               
                 Christ
                 appointed
              
               ,
               and
               the
               Apostles
               appear
               to
               have
               understood
               his
               appointment
               .
               By
               
                 Christs
                 appointment
              
               ,
               not
               meaning
               particularly
               his
               words
               Mat.
               28
               but
               his
               will
               otherwise
               made
               known
               to
               his
               disciples
               ,
               when
               and
               in
               what
               words
               soever
               it
               was
               that
               he
               
                 instituted
                 baptisme
              
               ,
               which
               must
               be
               long
               before
               this
               ,
               even
               before
               his
               Apostles
               took
               upon
               them
               to
               baptize
               any
               ,
               which
               yet
               they
               did
               in
               great
               abundance
               Joh.
               4.1
               .
               And
               of
               this
               appointment
               or
               institution
               of
               batisme
               
               by
               Christ
               ,
               it
               is
               most
               true
               ,
               that
               if
               that
               precept
               of
               
                 Christ
                 ,
                 whereby
                 he
                 first
                 instituted
                 baptisme
                 ,
                 did
                 not
                 indeed
                 comprehend
                 and
                 so
                 necessarily
                 inferre
                 infant
                 baptisme
                 ,
              
               and
               was
               so
               understood
               to
               do
               by
               the
               Apostles
               ,
               it
               shall
               consequently
               be
               
                 deemed
                 to
                 deny
                 it
              
               .
               But
               then
               herein
               lyes
               a
               great
               fallacie
               ,
               when
               from
               another
               appointment
               of
               Christs
               ,
               viz.
               that
               Mat.
               28.
               which
               I
               acknowledge
               not
               to
               inferre
               
                 infant
                 baptisme
              
               necessarily
               ,
               he
               assumes
               
                 in
                 universum
              
               ,
               and
               reports
               it
               as
               my
               confession
               ,
               that
               
                 Christs
                 precept
                 (
                 indefinitely
              
               taken
               ,
               and
               so
               extending
               to
               
                 all
                 Christs
                 precepts
              
               at
               any
               time
               )
               doth
               not
               necessarily
               inferre
               
                 infant
                 baptisme
              
               .
               Which
               is
               that
               grand
               illogical
               fault
               in
               discourse
               ,
               of
               inferring
               an
               indefinite
               or
               universal
               conclusion
               from
               particular
               premisses
               .
            
             
               
               As
               for
               the
               comparison
               which
               he
               makes
               betwixt
               the
               indispensable
               use
               of
               the
               words
               of
               
                 baptisme
                 Mat.
              
               28.
               and
               the
               as
               unalterable
               observation
               of
               
                 Christ's
                 institution
              
               ,
               in
               respect
               of
               the
               persons
               to
               be
               baptized
               ,
               I
               willingly
               grant
               it
               ,
               on
               the
               condition
               praemised
               ,
               that
               he
               mistake
               not
               the
               text
               ,
               Mat.
               28.
               to
               be
               the
               words
               of
               that
               institution
               ,
               wherein
               Christ
               defined
               ,
               who
               are
               the
               persons
               to
               be
               baptized
               .
            
             
               
               Those
               words
               are
               a
               commission
               to
               the
               Apostles
               to
               
                 go
                 preach
                 to
              
               ,
               or
               
                 disciple
                 all
                 nations
              
               ,
               and
               thus
               farre
               extends
               to
               point
               out
               the
               persons
               ,
               viz.
               that
               they
               should
               (
               as
               disciple
               so
               )
               
                 baptize
                 Gentiles
              
               as
               well
               as
               Jewes
               ,
               and
               again
               ,
               they
               are
               express
               for
               the
               forme
               of
               baptisme
               ,
               that
               it
               should
               be
               
                 in
                 the
                 Name
                 of
                 the
                 Father
                 ,
                 the
                 Sonne
                 ,
                 and
                 the
                 Holy
                 Ghost
                 ,
              
               but
               they
               are
               not
               any
               kind
               of
               direction
               to
               that
               other
               matter
               of
               receiving
               ,
               and
               
                 admitting
                 infants
              
               or
               not
               infants
               .
            
             
               
               That
               I
               suppose
               sufficiently
               notified
               to
               them
               before
               both
               by
               the
               common
               practice
               of
               their
               ancestors
               in
               the
               
                 Jewish
                 religion
              
               ,
               by
               the
               vulgar
               notion
               of
               baptisme
               ,
               whilest
               it
               was
               familiarly
               used
               among
               the
               Jewes
               ,
               both
               to
               their
               own
               and
               their
               
                 proselytes
                 children
              
               ,
               and
               also
               by
               Christs
               speciall
               direction
               (
               though
               the
               Gospels
               ,
               which
               express
               not
               at
               all
               the
               words
               of
               the
               
                 first
                 institution
              
               of
               baptisme
               ,
               do
               not
               set
               that
               down
               )
               in
               the
               time
               of
               his
               preaching
               among
               them
               ,
               some
               while
               before
               that
               passage
               of
               storie
               related
               ,
               Joh.
               4.1
               .
               &c.
               
            
             
               
               From
               both
               of
               these
               ,
               I
               suppose
               ,
               the
               Apostles
               learnt
               it
               (
               and
               not
               from
               Mat.
               28.
               )
               and
               we
               learn
               it
               only
               from
               the
               Apostles
               ,
               as
               shall
               hereafter
               appear
               .
               And
               so
               much
               for
               his
               prooemial
               reasoning
               .
            
          
           
             
             
               Sect.
               2.
               
               Making
               disciples
               all
               one
               with
               receiving
               into
               discipleship
               .
               Baptizing
               the
               act
               of
               the
               Baptist
               .
               Instruction
               subsequent
               to
               discipling
               .
               The
               pretended
               parallel
               between
               
                 Mat.
                 28.
              
               and
               
                 Mar.
                 16.
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Johns
               discipling
               by
               preaching
               excludes
               not
               infants
               .
               No
               more
               the
               Apostles
               ,
               
                 Mat.
                 10.5
              
               .
               The
               notation
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 Mat.
                 13.52
                 .
                 Act.
                 14.21
              
               .
               Infants
               both
               said
               to
               come
               and
               to
               believe
               .
               Instruction
               subsequent
               to
               baptisme
               .
            
             
               
               AFter
               this
               praelusorie
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               he
               next
               proceeds
               to
               consider
               ,
               
                 what
                 shift
              
               (
               as
               he
               calls
               it
               )
               
                 the
                 Doctor
                 makes
                 to
                 elude
                 the
                 force
                 of
                 Christs
                 institution
                 ,
                 Mat.
              
               28.19
               .
               But
               I
               have
               already
               made
               it
               evident
               that
               that
               Commission
               for
               preaching
               to
               ,
               or
               
                 discipling
                 all
                 nations
              
               (
               as
               for
               the
               baptizing
               them
               ,
               and
               the
               particularity
               of
               the
               forme
               to
               be
               used
               in
               baptisme
               ,
               &c.
               )
               was
               not
               the
               institution
               of
               baptisme
               ,
               nor
               any
               intimation
               on
               either
               side
               ,
               whether
               infants
               should
               be
               baptized
               or
               not
               ;
               and
               so
               t
               is
               manifest
               how
               little
               need
               I
               had
               to
               use
               any
               shift
               ,
               or
               artifice
               to
               elude
               the
               force
               of
               it
               .
            
             
               
               However
               in
               his
               view
               of
               my
               discourse
               some
               exceptions
               he
               must
               find
               ;
               And
               the
               first
               is
               ,
               that
               
                 though
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 well
                 rendred
                 ,
                 make
                 disciples
                 ,
                 yet
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 not
                 well
                 paraphrased
                 by
                 ,
                 receiving
                 into
                 discipleship
                 ,
                 baptizing
                 them
                 ,
                 making
                 this
                 forme
                 of
                 baptisme
                 the
                 ceremonie
                 of
                 receiving
                 them
                 .
                 For
                 by
                 this
                 ,
                 saith
                 he
                 ,
                 the
                 making
                 disciples
                 is
                 made
                 the
                 same
                 with
                 receiving
                 them
                 ,
                 and
                 baptisme
                 the
                 ceremonie
                 of
                 receivers
                 into
                 discipleship
                 ,
                 which
                 is
                 as
                 truely
                 an
                 act
                 of
                 the
                 baptized
                 professing
                 ,
                 or
                 avouching
                 his
                 discipleship
                 .
              
            
             
               
               Here
               is
               another
               subtlety
               of
               a
               refined
               nature
               ,
               making
               a
               difference
               betwixt
               
                 making
                 disciples
              
               ,
               and
               
                 receiving
                 into
                 discipleship
              
               ,
               or
               
                 receiving
                 disciples
              
               ;
               As
               if
               these
               two
               were
               not
               perfectly
               synonymous
               ,
               and
               by
               me
               evidently
               used
               ,
               as
               such
               .
               I
               shall
               not
               dispute
               of
               words
               ,
               when
               the
               matter
               is
               clear
               ,
               and
               when
               it
               is
               equally
               to
               my
               purpose
               which
               phrase
               is
               used
               ,
               whether
               making
               or
               
                 receiving
                 disciples
              
               .
            
             
             
               
               2dly
               .
               When
               he
               affirmes
               of
               baptisme
               ,
               which
               I
               make
               the
               ceremonie
               of
               the
               
                 Apostles
                 receiving
              
               them
               ,
               that
               t
               is
               
                 as
                 truely
                 the
                 act
                 of
                 the
                 baptized
                 ,
              
               this
               is
               no
               subtilty
               ,
               but
               grosse
               and
               visible
               enough
               ;
               For
               certainly
               baptisme
               in
               the
               active
               sense
               (
               as
               it
               is
               plain
               I
               understand
               it
               in
               that
               place
               ,
               where
               I
               
                 paraphrase
                 ,
                 goe
              
               and
               
                 make
                 disciples
              
               and
               baptize
               )
               is
               not
               the
               act
               of
               the
               baptized
               ,
               but
               of
               the
               baptist
               ;
               The
               coming
               to
               baptisme
               indeed
               ,
               and
               the
               undertaking
               the
               vow
               ,
               and
               making
               the
               profession
               ,
               is
               the
               act
               of
               the
               baptized
               ,
               either
               personally
               ,
               or
               by
               his
               proxy
               ,
               which
               in
               reputation
               of
               Law
               ,
               and
               in
               acceptation
               of
               the
               Church
               ,
               is
               his
               also
               ,
               but
               still
               baptisme
               ,
               or
               (
               to
               remove
               all
               possible
               mistake
               )
               
                 baptizing
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Mat.
              
               28.19
               .
               is
               an
               act
               of
               the
               baptizer
               onely
               ,
               and
               so
               the
               ceremonie
               of
               receiving
               into
               discipleship
               ,
               whomsoever
               they
               thus
               duely
               baptize
               .
               I
               hope
               I
               need
               say
               no
               more
               of
               this
               .
            
             
               
               His
               2d
               branch
               of
               exception
               is
               to
               those
               words
               of
               mine
               wherein
               I
               say
               that
               the
               making
               or
               
                 receiving
                 disciples
              
               ,
               supposeth
               not
               any
               
                 precedent
                 instruction
              
               ,
               but
               lookes
               wholly
               on
               it
               as
               subsequent
               .
               This
               I
               there
               concluded
               not
               from
               the
               bare
               negative
               ,
               because
               there
               was
               no
               precedent
               mention
               of
               such
               instruction
               ,
               where
               discipling
               and
               baptizing
               ,
               were
               both
               mention'd
               ,
               but
               because
               in
               that
               place
               ,
               on
               which
               the
               Antipaedobaptist
               so
               much
               relyes
               ,
               Mat.
               28.19
               .
               the
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               teaching
               ]
               is
               expressely
               mentioned
               
                 after
                 discipling
              
               and
               baptizing
               ,
               and
               so
               is
               in
               reason
               to
               be
               deemed
               ,
               and
               lookt
               on
               ,
               as
               subsequent
               to
               both
               ,
               and
               so
               the
               
                 receiving
                 ad
                 discipulatum
              
               referre
               to
               that
               then
               future
               instruction
               .
            
             
               
               And
               to
               this
               sense
               I
               there
               made
               it
               manifest
               ,
               that
               the
               definition
               of
               baptisme
               1
               Pet.
               3.21
               .
               did
               referre
               that
               ,
               baptisme
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               seeking
               to
               God
               ,
               as
               to
               the
               oracle
               to
               inquire
               for
               the
               whole
               future
               life
               ,
               no
               way
               prerequiring
               actual
               instruction
               ,
               but
               coming
               to
               Christ
               and
               the
               Church
               to
               receive
               it
               ,
               and
               obey
               it
               for
               the
               future
               (
               and
               that
               done
               in
               some
               sort
               by
               those
               that
               are
               brought
               ,
               when
               they
               are
               not
               able
               to
               come
               ,
               and
               by
               the
               charitie
               of
               the
               Church
               received
               there
               )
               And
               this
               farther
               illustrated
               as
               by
               the
               manner
               of
               children
               brought
               by
               parents
               to
               School
               ,
               without
               either
               knowledge
               of
               letters
               ,
               or
               choise
               ,
               or
               so
               much
               as
               wish
               of
               instruction
               ,
               so
               by
               the
               manner
               of
               
                 Christ's
                 disciples
              
               being
               received
               by
               him
               ,
               particularly
               of
               
                 Philip
                 ,
                 Joh.
              
               1.44
               .
               who
               was
               called
               ,
               and
               received
               into
               discipleship
               ,
               as
               soon
               as
               ever
               Christ
               met
               with
               him
               ,
               i.
               e.
               before
               he
               was
               at
               all
               instructed
               
               by
               him
               ,
               and
               so
               also
               by
               the
               storie
               of
               the
               
                 Jewes
                 ,
                 Exo.
              
               19.8
               .
               who
               undertook
               to
               obey
               all
               the
               Commandments
               of
               God
               ,
               which
               he
               should
               give
               them
               ,
               which
               yet
               were
               not
               then
               ,
               but
               after
               given
               them
               ,
               v.
               20.
               and
               so
               lastly
               by
               the
               nature
               of
               proselytisme
               ,
               which
               as
               it
               is
               all
               one
               with
               entring
               into
               
                 God's
                 covenant
              
               and
               (
               in
               the
               Christian
               sense
               )
               with
               coming
               to
               Christ
               and
               being
               received
               to
               discipleship
               ,
               so
               t
               is
               that
               which
               children
               are
               known
               to
               be
               capable
               of
               ,
               not
               onely
               by
               that
               text
               ,
               Deut.
               29.10
               .
               but
               by
               the
               custome
               of
               
                 baptizing
                 infant
                 proselytes
              
               among
               the
               Jewes
               ,
               and
               by
               Christ's
               command
               to
               
                 suffer
                 them
                 to
                 come
                 unto
              
               him
               ,
               whensoever
               they
               were
               thus
               brought
               .
            
             
               
               Now
               to
               this
               thus
               evidenced
               (
               and
               much
               more
               largely
               in
               that
               place
               ,
               §
               .
               26.
               &c.
               )
               he
               is
               pleased
               to
               annex
               some
               reasons
               of
               his
               
                 dissent
                 ,
                 For
              
               ,
               1.
               saith
               he
               ,
               
                 that
                 which
                 is
                 exprest
                 in
                 Matthew
                 by
                 ,
                 Go
                 ye
                 therefore
                 and
                 make
                 disciples
                 all
                 nations
                 ,
                 is
                 in
                 Marke
                 ,
                 Go
                 ye
                 into
                 all
                 the
                 world
                 and
                 preach
                 the
                 Gospel
                 to
                 every
                 creature
                 ,
                 which
                 shewes
                 how
                 they
                 should
                 disciple
                 all
                 nations
                 ;
                 Now
                 they
                 who
                 are
                 made
                 disciples
                 by
                 preaching
                 the
                 Gospel
                 are
                 made
                 disciples
                 by
                 precedent
                 instruction
                 ,
                 Ergo
                 ,
                 the
                 making
                 or
                 receiving
                 disciples
              
               Mat.
               28.19
               .
               
                 supposeth
                 precedent
                 instruction
              
               .
            
             
               
               But
               to
               this
               I
               answer
               ,
               1.
               
               That
               the
               words
               in
               Marke
               are
               no
               otherwise
               parallel
               to
               those
               in
               Matthew
               ,
               then
               as
               an
               Epitome
               is
               parallel
               to
               a
               larger
               discourse
               ,
               such
               we
               know
               S.
               Markes
               for
               the
               most
               part
               is
               ,
               an
               abbreviation
               of
               S.
               
                 Matthews
                 Gospel
              
               ,
               as
               in
               many
               others
               ,
               so
               in
               this
               particular
               ,
               some
               passages
               indeed
               there
               are
               in
               S.
               Mark
               in
               this
               place
               ,
               which
               are
               not
               in
               S.
               Matthew
               ,
               as
               shall
               a
               non
               be
               shewed
               ,
               but
               in
               the
               particular
               now
               before
               us
               ,
               S.
               Mark
               is
               ,
               according
               to
               wont
               ,
               more
               concise
               ;
               there
               is
               no
               mention
               in
               him
               of
               
                 baptizing
                 in
                 the
                 name
                 of
                 the
                 Father
                 and
                 of
                 the
                 Son
                 &
                 of
                 the
                 holy
                 Ghost
                 ,
              
               nor
               consequently
               of
               discipling
               ,
               of
               which
               that
               was
               the
               ceremonie
               ,
               as
               in
               S.
               Matthew
               there
               is
               .
            
             
               
               2dly
               .
               That
               
                 Christs
                 appointment
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 preach
                 the
                 Gospel
                 ,
              
               in
               S.
               Mark
               ,
               doth
               no
               way
               inferre
               the
               
                 precedent
                 instruction
              
               of
               every
               single
               person
               that
               was
               received
               to
               baptisme
               :
               The
               phrase
               signifies
               to
               proclaime
               or
               promulgate
               the
               
                 happy
                 tidings
              
               brought
               into
               the
               world
               by
               Christ
               ,
               grace
               ,
               and
               mercy
               ,
               and
               eternal
               felicitie
               to
               all
               that
               should
               come
               into
               him
               and
               take
               his
               yoke
               upon
               them
               ,
               and
               
                 learn
                 of
                 him
              
               ;
               And
               upon
               the
               publishing
               of
               this
               to
               
                 all
                 the
                 world
              
               ,
               to
               
                 every
                 creature
              
               ,
               i.
               e.
               to
               the
               Gentiles
               universally
               ,
               as
               
               well
               as
               the
               Jewes
               ,
               I
               suppose
               t
               is
               very
               possible
               ,
               that
               many
               of
               them
               should
               make
               all
               speed
               to
               come
               unto
               Christ
               ,
               and
               come
               out
               at
               the
               
                 Apostles
                 preaching
              
               ,
               they
               and
               their
               whole
               housholds
               together
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               as
               the
               oracle
               commanded
               in
               Homer
               )
               and
               to
               bring
               their
               
                 infant
                 children
              
               with
               them
               ,
               as
               they
               used
               to
               do
               ,
               that
               became
               proselytes
               to
               the
               Jewes
               and
               then
               the
               Apostles
               ,
               knowing
               their
               Masters
               mind
               for
               the
               receiving
               of
               Infants
               ,
               and
               that
               (
               as
               from
               the
               institution
               I
               suppose
               them
               fore-instructed
               )
               to
               baptisme
               ,
               receive
               them
               all
               ,
               and
               (
               as
               many
               as
               interposed
               no
               voluntary
               hindrance
               )
               baptize
               them
               ,
               and
               having
               taken
               them
               into
               the
               School
               of
               Christ
               make
               good
               provision
               for
               the
               
                 future
                 instruction
              
               of
               them
               ,
               as
               soon
               as
               ever
               they
               should
               be
               capable
               of
               it
               .
            
             
               
               That
               thus
               it
               was
               I
               pretend
               not
               (
               still
               )
               to
               deduce
               from
               these
               words
               ,
               Mat.
               28.
               but
               to
               infer
               from
               another
               medium
               ,
               the
               practice
               of
               the
               Apostles
               ,
               otherwise
               notified
               to
               us
               :
               All
               that
               I
               am
               now
               to
               manifest
               ,
               is
               ,
               that
               this
               passage
               hath
               nothing
               contrary
               to
               our
               hypothesis
               ,
               but
               is
               perfectly
               reconcileable
               with
               it
               ,
               and
               this
               is
               done
               by
               the
               scheme
               thus
               laid
               :
               And
               so
               t
               is
               most
               visible
               how
               no
               force
               there
               is
               in
               this
               first
               reason
               of
               exception
               .
            
             
               
               The
               2d
               followes
               ,
               that
               
                 such
                 as
                 the
                 making
                 disciples
                 was
                 Jo.
              
               4.1
               .
               
                 such
                 is
                 the
                 making
                 disciples
                 Mat.
              
               28.19
               .
               
                 For
                 by
                 the
              
               Doctors
               
                 confession
                 they
                 are
                 all
                 one
                 .
                 But
                 that
                 was
                 by
                 preaching
                 ,
                 as
                 is
                 plain
                 concerning
                 John
                 ,
                 Mat.
              
               3.1
               ,
               2
               ,
               5
               ,
               6.
               
                 and
                 concerning
                 the
                 Apostles
                 .
                 Mat.
              
               10.5
               ,
               6
               ,
               7.
               
               Ergo.
               
            
             
               
               To
               this
               I
               answer
               ,
               that
               the
               account
               last
               given
               is
               fully
               satisfactory
               to
               this
               exception
               also
               ;
               For
               supposing
               the
               Apostles
               to
               publish
               whithersoever
               they
               came
               ,
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               
                 good
                 newes
              
               that
               was
               come
               into
               the
               world
               by
               Christ
               ,
               and
               the
               hearers
               not
               only
               to
               come
               in
               themselves
               ,
               but
               to
               bring
               their
               
                 whole
                 families
              
               ,
               and
               so
               their
               
                 infant
                 children
              
               with
               them
               ,
               there
               is
               no
               difficulty
               to
               imagine
               ,
               that
               they
               that
               had
               thus
               made
               
                 proclamation
                 ,
                 received
                 all
              
               ,
               and
               made
               all
               
                 disciples
                 ,
                 yong
              
               and
               old
               ,
               that
               either
               came
               or
               were
               brought
               ,
               and
               so
               it
               being
               granted
               that
               they
               made
               disciples
               by
               
                 preaching
                 ,
                 preaching
              
               being
               the
               instrument
               to
               draw
               the
               parents
               themselves
               ,
               and
               to
               move
               them
               to
               bring
               their
               children
               to
               discipleship
               ,
               it
               is
               still
               very
               visible
               how
               children
               should
               be
               discipled
               ,
               and
               consequently
               baptized
               by
               them
               ,
               baptisme
               being
               the
               constant
               ceremony
               of
               discipling
               .
               And
               though
               I
               am
               not
               able
               to
               affirm
               ,
               how
               it
               was
               actually
               in
               
                 Johns
                 baptisme
              
               ,
               yet
               
               this
               I
               may
               say
               ,
               that
               as
               far
               as
               can
               be
               discerned
               or
               inferred
               from
               the
               phrase
               in
               either
               place
               ,
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               thus
               it
               very
               possibly
               might
               be
               both
               in
               Johns
               and
               in
               the
               
                 Apostles
                 baptizing
              
               .
            
             
               
               First
               for
               John
               ,
               't
               is
               true
               indeed
               that
               his
               baptisme
               attended
               his
               preaching
               ,
               yet
               doth
               it
               not
               thence
               necessarily
               follow
               that
               none
               were
               baptized
               by
               him
               but
               those
               who
               particularly
               heard
               and
               obeyed
               his
               preaching
               ;
               For
               1.
               
               Why
               might
               not
               those
               that
               heard
               it
               ,
               divulge
               it
               to
               others
               ,
               and
               bring
               them
               before
               they
               heard
               him
               ,
               to
               desire
               to
               be
               baptized
               ,
               and
               upon
               their
               confessing
               their
               sins
               ,
               and
               professing
               amendment
               ,
               he
               baptize
               them
               ?
               2.
               
               Why
               might
               not
               those
               that
               heard
               it
               ,
               or
               heard
               of
               it
               ,
               give
               that
               heed
               of
               it
               ,
               as
               to
               bring
               all
               that
               were
               dear
               to
               them
               of
               what
               age
               soever
               ,
               by
               that
               means
               to
               secure
               them
               from
               the
               
                 wrath
                 to
                 come
              
               ;
               when
               
                 Noah
                 preacht
                 repentance
              
               to
               the
               
                 old
                 world
              
               ,
               and
               upon
               the
               decree
               of
               sending
               the
               flood
               upon
               the
               world
               of
               the
               ungodly
               ,
               called
               all
               to
               come
               into
               the
               Ark
               to
               him
               to
               escape
               the
               deluge
               ,
               suppose
               others
               besides
               
                 Noahs
                 family
              
               had
               hearkned
               to
               his
               preaching
               ,
               or
               suppose
               he
               and
               his
               sons
               had
               had
               
                 infant
                 children
              
               ,
               can
               we
               imagine
               they
               would
               have
               left
               their
               infants
               to
               that
               certain
               ruine
               ,
               and
               not
               have
               taken
               them
               into
               the
               ark
               with
               them
               ?
            
             
               
               And
               
                 Johns
                 baptisme
              
               was
               answerable
               to
               that
               ark
               ,
               in
               respect
               of
               that
               approaching
               ruine
               on
               the
               Jewes
               ,
               styled
               the
               kingdome
               of
               heaven
               v.
               1.
               and
               that
               evidenced
               to
               be
               a
               
                 bloody
                 kingdome
              
               ,
               explicated
               by
               
                 casting
                 into
                 the
                 fire
              
               v.
               10.
               
               And
               can
               we
               imagine
               the
               Jews
               that
               believed
               John
               and
               came
               to
               his
               baptisme
               ,
               did
               not
               bring
               their
               children
               with
               them
               to
               save
               them
               from
               the
               
                 praedicted
                 evils
              
               ,
               And
               then
               I
               professe
               not
               to
               see
               any
               reason
               to
               render
               it
               incredible
               that
               
                 John
                 Baptist
              
               should
               thus
               receive
               and
               baptize
               those
               infants
               (
               though
               the
               Scripture
               affirming
               nothing
               of
               it
               ,
               and
               tradition
               ,
               as
               far
               as
               I
               know
               ,
               as
               little
               ,
               I
               shall
               neither
               affirm
               nor
               believe
               any
               thing
               in
               it
               )
               This
               only
               is
               certain
               ,
               that
               among
               the
               Jewes
               of
               that
               time
               
                 infant
                 Children
              
               were
               known
               to
               be
               capable
               of
               entring
               into
               covenant
               with
               God
               after
               this
               manner
               ,
               and
               of
               being
               partakers
               of
               the
               benefit
               of
               the
               Covenant
               by
               that
               means
               .
            
             
               
               And
               one
               thing
               more
               I
               may
               adde
               ,
               that
               Christ
               himself
               ,
               who
               was
               by
               his
               sinlesness
               ,
               as
               unqualified
               for
               the
               Repentance
               which
               
                 John
                 preacht
              
               ,
               as
               the
               infants
               were
               by
               their
               incapacities
               ,
               did
               yet
               come
               and
               was
               received
               to
               
                 Johns
                 baptisme
              
               ,
               v.
               13.
               and
               then
               in
               c●se
               
               infants
               were
               brought
               ,
               why
               might
               not
               they
               be
               received
               also
               ?
            
             
               
               Then
               2.
               for
               as
               much
               as
               concerned
               the
               
                 Apostles
                 Mat.
              
               10.
               
               First
               ,
               T
               is
               there
               evident
               that
               they
               were
               sent
               to
               the
               
                 lost
                 sheep
                 indefinitely
              
               ,
               and
               sure
               that
               phrase
               comprehends
               the
               Lambs
               also
               ,
               the
               
                 infant
                 children
              
               being
               lost
               in
               Adam
               as
               well
               as
               the
               grown
               men
               ,
               by
               the
               addition
               of
               their
               actual
               to
               original
               sin
               :
               And
               then
               why
               should
               we
               doubt
               but
               the
               
                 Apostles
                 mission
              
               extended
               to
               them
               also
               ?
            
             
               
               An
               2.
               for
               their
               preaching
               ,
               it
               is
               just
               as
               Johns
               was
               ,
               to
               warn
               them
               to
               beware
               of
               the
               
                 imminent
                 destruction
              
               ,
               that
               vindicative
               act
               of
               
                 Gods
                 kingdome
              
               v.
               7.
               that
               all
               that
               should
               give
               ear
               and
               heed
               to
               them
               might
               hasten
               to
               get
               out
               of
               that
               danger
               by
               reformation
               and
               new
               life
               ;
               and
               the
               ruine
               being
               impendent
               to
               the
               young
               as
               well
               as
               old
               ,
               even
               the
               whole
               nation
               ,
               why
               should
               not
               the
               
                 infant
                 children
              
               be
               rescued
               from
               that
               by
               their
               parents
               care
               in
               bringing
               them
               to
               baptisme
               ,
               and
               timely
               ingaging
               them
               to
               
                 fly
                 from
                 the
                 wrath
                 to
                 come
                 ,
              
               as
               soon
               as
               they
               should
               come
               to
               understanding
               ,
               injoying
               in
               the
               mean
               time
               the
               benefit
               of
               others
               charity
               ?
            
             
               
               Thirdly
               ,
               After
               their
               preaching
               though
               there
               be
               no
               mention
               of
               baptizing
               (
               and
               so
               it
               was
               not
               so
               fit
               to
               be
               produced
               to
               our
               present
               business
               )
               yet
               other
               things
               there
               are
               appointed
               to
               be
               done
               ,
               wherein
               infants
               were
               concerned
               as
               well
               as
               others
               ,
               as
               healing
               of
               diseases
               &c.
               and
               if
               being
               incapable
               of
               receiving
               benefit
               from
               preaching
               should
               be
               deemed
               an
               obstacle
               to
               their
               being
               baptized
               ,
               why
               should
               it
               not
               to
               their
               receiving
               of
               cures
               ?
               Nay
               I
               may
               adde
               ,
               How
               should
               the
               dead
               in
               that
               place
               (
               who
               sure
               were
               as
               uncapable
               of
               hearing
               or
               understanding
               as
               the
               
                 tenderest
                 infant
              
               )
               be
               capable
               of
               being
               raised
               by
               those
               Apostles
               ,
               which
               yet
               is
               there
               affirmed
               of
               them
               ,
               v.
               8.
               
            
             
               
               And
               so
               much
               for
               that
               reason
               also
               ,
               and
               in
               like
               manner
               for
               the
               third
               ,
               which
               is
               but
               repeating
               the
               last
               branch
               of
               this
               second
               ,
               that
               the
               Apostles
               were
               to
               
                 disciple
                 all
                 nations
                 by
                 the
                 same
                 way
                 that
                 they
                 discipled
                 the
                 lost
                 sheep
                 of
                 the
                 house
                 of
                 Israel
                 ,
                 which
                 was
                 ,
              
               saith
               he
               ,
               
                 by
                 preaching
                 and
                 therefore
                 supposed
                 precedent
                 instruction
                 .
              
            
             
               
               In
               what
               sense
               ,
               I
               have
               now
               shewed
               ,
               viz.
               by
               preaching
               ,
               to
               the
               nations
               ,
               and
               receiving
               all
               that
               came
               in
               to
               the
               discipleship
               ,
               whether
               on
               their
               
                 own
                 leggs
              
               ,
               or
               in
               others
               arms
               ,
               whole
               families
               at
               once
               ,
               the
               parents
               ,
               and
               upon
               their
               undertaking
               their
               
                 infant
                 children
              
               also
               .
            
             
               
               His
               fourth
               proof
               is
               taken
               from
               the
               
                 use
                 and
                 notation
                 of
                 the
                 word
                 ,
                 which
                 is
                 so
                 to
                 teach
                 as
                 that
                 they
                 learn
                 ,
                 and
                 so
                 ,
              
               saith
               he
               ,
               
                 is
                 
                 used
                 Mat.
              
               13.52
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 is
                 rendred
                 ,
                 [
                 instructed
                 ]
                 by
                 our
                 last
                 translators
                 ,
                 and
                 can
                 be
                 no
                 otherwise
                 rendred
                 than
                 [
                 made
                 a
                 disciple
                 by
                 teaching
                 ]
                 so
              
               Act.
               14.21
               .
               
                 it
                 is
                 said
                 ,
                 Having
                 preached
                 the
                 Gospel
                 to
                 that
                 city
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 having
                 taught
                 or
                 made
                 many
                 disciples
                 .
              
            
             
               
               For
               the
               notation
               of
               the
               word
               we
               have
               formerly
               said
               sufficient
               ,
               that
               it
               signifies
               to
               
                 receive
                 ad
                 discipulatum
              
               ,
               as
               into
               a
               school
               of
               Spiritual
               instruction
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               
                 make
                 a
                 disciple
              
               ,
               and
               such
               he
               is
               made
               ,
               who
               by
               any
               motive
               or
               means
               either
               comes
               or
               is
               brought
               into
               the
               school
               ,
               this
               indeed
               in
               order
               to
               teaching
               in
               the
               Master
               ,
               and
               to
               learning
               in
               the
               scholar
               ,
               and
               the
               one
               so
               to
               teach
               ,
               as
               that
               the
               other
               learn
               ,
               but
               this
               subsequent
               to
               his
               being
               made
               a
               disciple
               ,
               the
               youth
               we
               know
               enters
               into
               the
               school
               ,
               is
               admitted
               into
               the
               College
               and
               Vniversity
               ,
               before
               he
               learns
               a
               word
               there
               ,
               the
               instruction
               or
               learning
               is
               still
               lookt
               upon
               as
               future
               ,
               at
               his
               entring
               into
               discipleship
               .
            
             
               
               And
               this
               is
               all
               the
               importance
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Mat.
               13.5
               .
               only
               some
               accidental
               differences
               may
               be
               observed
               ,
               't
               is
               in
               the
               passive
               ,
               and
               in
               the
               Aorist
               in
               the
               
                 preter
                 tense
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 every
                 Scribe
                 which
                 is
              
               or
               
                 hath
                 been
                 entred
                 as
                 a
                 disciple
                 unto
                 the
                 kingdome
                 of
                 heaven
                 ,
              
               who
               since
               his
               entrance
               hath
               been
               instructed
               and
               (
               as
               real
               passives
               import
               )
               
                 received
                 influence
              
               ,
               been
               really
               affected
               and
               changed
               by
               discipleship
               ,
               still
               no
               way
               supposing
               that
               he
               was
               instructed
               in
               the
               learning
               or
               mysteries
               of
               the
               kingdome
               of
               heaven
               ,
               before
               he
               was
               thus
               admitted
               a
               disciple
               to
               it
               ;
               After
               his
               admission
               ,
               there
               is
               no
               doubt
               but
               he
               doth
               (
               or
               ought
               to
               )
               learn
               ,
               nay
               being
               there
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               
                 Scribe
                 discipled
              
               ,
               a
               grown
               man
               and
               learned
               among
               the
               Jews
               ,
               before
               he
               came
               to
               Christ
               ,
               I
               doubt
               not
               but
               some
               knowledge
               he
               had
               of
               it
               before
               he
               entred
               himself
               a
               disciple
               (
               see
               
                 baptizing
                 of
                 infants
              
               ,
               p.
               199.
               )
               but
               this
               not
               by
               force
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               for
               still
               a
               disciple
               he
               may
               be
               before
               he
               learns
               ,
               and
               is
               therefore
               obliged
               to
               learn
               ,
               because
               he
               hath
               assumed
               and
               undertaken
               to
               do
               so
               ,
               either
               personally
               ,
               or
               by
               others
               susception
               ,
               by
               his
               coming
               ,
               or
               being
               brought
               to
               be
               a
               disciple
               .
            
             
               
               So
               in
               the
               other
               place
               Act.
               14.21
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               signifies
               no
               more
               then
               
                 having
                 received
              
               ,
               or
               initiated
               ,
               i.
               e.
               (
               I
               suppose
               )
               by
               this
               rite
               of
               baptisme
               ,
               made
               and
               baptized
               many
               disciples
               ,
               which
               
               though
               it
               be
               there
               set
               down
               as
               a
               consequent
               of
               the
               
                 Apostles
                 preaching
              
               the
               Gospel
               in
               that
               City
               (
               for
               otherwise
               it
               were
               not
               imaginable
               that
               they
               should
               receive
               any
               disciples
               there
               ,
               they
               must
               first
               proclaim
               admission
               to
               all
               that
               come
               ,
               before
               any
               can
               be
               expected
               either
               to
               come
               ,
               or
               be
               brought
               to
               them
               )
               yet
               may
               it
               very
               reasonably
               be
               extended
               to
               more
               persons
               then
               those
               that
               understood
               their
               
                 preaching
                 ,
                 viz.
              
               to
               the
               
                 infant
                 children
              
               of
               their
               proselytes
               ,
               brought
               to
               them
               by
               their
               parents
               and
               dedicated
               to
               Christ
               .
            
             
               
               Thus
               invalid
               are
               his
               attempts
               from
               the
               notation
               of
               the
               word
               ,
               and
               by
               consequence
               his
               inference
               from
               thence
               (
               which
               is
               set
               down
               as
               his
               
                 fift
                 proof
              
               )
               that
               
                 thereby
                 it
                 may
                 appear
                 how
                 the
                 Apostles
                 understood
                 the
                 precept
                 of
                 Christ
                 to
                 preach
                 the
                 Gospel
                 to
                 persons
                 and
                 thereby
                 make
                 them
                 disciples
                 .
              
               For
               although
               the
               practice
               of
               the
               Apostles
               be
               indeed
               the
               means
               by
               which
               we
               may
               discerne
               how
               they
               understood
               
                 Christs
                 precept
              
               (
               and
               those
               two
               places
               cited
               by
               Mr.
               T.
               from
               Mat.
               13.
               and
               Act.
               14.
               do
               no
               way
               belong
               to
               that
               ,
               they
               tell
               us
               not
               ,
               whether
               they
               received
               infants
               to
               baptisme
               ,
               or
               not
               )
               yet
               I
               may
               very
               well
               ward
               my self
               from
               any
               inconvenience
               ,
               which
               this
               use
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               other
               places
               can
               threaten
               ,
               it
               being
               already
               vindicated
               from
               all
               necessity
               that
               it
               should
               be
               confined
               to
               grown
               men
               ,
               and
               not
               communicated
               to
               infants
               also
               .
            
             
               
               His
               last
               proof
               is
               by
               returning
               to
               the
               first
               again
               ,
               comparing
               the
               words
               in
               Matthew
               with
               the
               parallel
               place
               in
               
                 Mark
                 ,
                 Whereby
              
               ,
               saith
               he
               ,
               
                 a
                 disciple
                 and
                 believer
                 will
                 appear
                 to
                 be
                 the
                 same
                 ,
                 the
                 disciple
                 to
                 be
                 baptized
                 in
              
               Mat.
               
                 being
                 in
              
               Mark
               
                 expressed
                 by
                 the
                 believer
                 ,
                 which
                 is
                 put
                 before
                 baptism
                 .
              
            
             
               
               To
               this
               I
               answer
               ,
               1.
               that
               that
               passage
               in
               S.
               
                 Mark
                 ,
                 He
                 that
                 believes
                 and
                 is
                 baptized
                 shall
                 be
                 saved
                 ,
                 and
                 he
                 that
                 believeth
                 not
                 shall
                 be
                 damned
                 ,
              
               and
               so
               on
               to
               the
               end
               of
               the
               Gospel
               ,
               is
               (
               as
               even
               now
               I
               intimated
               )
               added
               by
               that
               Evangelist
               ,
               to
               the
               words
               ,
               as
               they
               are
               set
               down
               in
               Matthew
               and
               so
               being
               an
               addition
               ,
               cannot
               be
               looked
               on
               ,
               as
               exactly
               parallel
               to
               the
               words
               in
               
                 Matthew
                 ,
                 Go
                 ,
                 and
                 disciple
                 all
                 nations
                 baptizing
                 them
              
               —
               And
               this
               we
               also
               know
               is
               ordinary
               for
               one
               Evangelist
               to
               set
               down
               more
               fully
               ,
               what
               is
               omitted
               or
               more
               shortly
               set
               down
               in
               another
               ,
               and
               S.
               Mark
               that
               in
               other
               things
               was
               willing
               to
               abbreviate
               S.
               Matthew
               ,
               doth
               now
               visibly
               in
               large
               ;
               And
               so
               the
               comparison
               cannot
               regularly
               be
               made
               betwixt
               these
               two
               Evangelists
               words
               ,
               something
               being
               abbreviated
               
               in
               Mark
               which
               was
               more
               at
               large
               in
               Matthew
               ,
               and
               something
               more
               concisely
               set
               down
               in
               Matthew
               ,
               and
               more
               largely
               in
               Mark.
               And
               then
               what
               necessity
               is
               there
               ,
               that
               Mark
               not
               mentioning
               discipling
               but
               believing
               :
               and
               Matthew
               mentioning
               discipling
               but
               not
               believing
               the
               discipled
               and
               believers
               should
               be
               deemed
               the
               same
               .
            
             
               
               T
               is
               true
               indeed
               of
               grown
               men
               ,
               none
               can
               in
               reason
               be
               admitted
               disciples
               ,
               which
               are
               not
               also
               believers
               (
               the
               ground
               of
               which
               I
               have
               set
               down
               in
               the
               Resol
               .
               of
               the
               Quaere
               p.
               199.
               )
               but
               of
               
                 infant
                 children
              
               this
               is
               not
               true
               ,
               for
               those
               ,
               though
               they
               cannot
               come
               ,
               may
               yet
               be
               brought
               ,
               and
               though
               not
               upon
               their
               own
               confession
               ,
               yet
               by
               the
               susception
               of
               others
               ,
               made
               capable
               of
               the
               
                 Churches
                 charity
              
               ,
               and
               so
               may
               be
               disciples
               without
               actual
               or
               personal
               belief
               .
            
             
               
               Nay
               2dly
               if
               Mr.
               T.
               his
               argument
               had
               power
               to
               infer
               it
               ,
               t
               were
               that
               which
               I
               might
               safely
               avouch
               ,
               that
               infants
               may
               be
               comprehended
               under
               the
               style
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               they
               that
               believe
               and
               are
               baptized
               ;
               so
               even
               now
               we
               had
               it
               in
               the
               expresse
               words
               of
               Christ
               ,
               the
               
                 little
                 ones
              
               (
               and
               S.
               Luke
               specifies
               them
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 little
                 infants
                 )
                 that
                 believe
                 on
                 him
                 :
              
               i.
               e.
               just
               as
               they
               are
               said
               elsewhere
               to
               
                 come
                 unto
                 him
              
               ,
               when
               they
               are
               as
               uncapable
               ,
               for
               want
               of
               bodily
               strength
               ,
               of
               
                 personal
                 coming
              
               ,
               as
               for
               want
               of
               strength
               of
               minde
               or
               judgement
               ,
               for
               
                 personal
                 believing
              
               ,
               and
               yet
               in
               respect
               of
               others
               bringing
               them
               to
               Christ
               (
               and
               so
               to
               the
               Church
               in
               baptisme
               )
               they
               are
               by
               Christ
               himself
               said
               to
               do
               both
               of
               these
               ,
               to
               come
               in
               one
               place
               ,
               and
               to
               believe
               in
               the
               other
               .
            
             
               
               But
               then
               3dly
               ,
               I
               willingly
               acknowledge
               that
               the
               word
               [
               believe
               ]
               in
               Mark
               ,
               belongs
               peculiarly
               to
               the
               grown
               men
               and
               women
               ,
               who
               are
               called
               by
               the
               preaching
               of
               the
               Gospel
               ,
               of
               whom
               though
               it
               be
               said
               ,
               that
               believing
               and
               being
               baptized
               they
               shall
               be
               saved
               ,
               and
               
                 not
                 believing
              
               they
               shall
               be
               damned
               ,
               yet
               it
               no
               way
               follows
               ,
               that
               none
               but
               such
               as
               thus
               
                 personally
                 believed
              
               ,
               should
               be
               baptized
               ,
               or
               that
               being
               baptized
               they
               should
               not
               be
               saved
               ,
               but
               lose
               all
               the
               benefit
               of
               their
               baptisme
               .
            
             
               
               The
               later
               part
               of
               the
               words
               is
               considerable
               ;
               
                 He
                 that
                 believeth
                 not
                 shall
                 be
                 damned
                 ,
                 Infidelity
              
               is
               pitcht
               on
               ,
               as
               the
               thing
               peculiarly
               ,
               that
               incurs
               the
               certain
               damnation
               ,
               i.
               e.
               the
               voluntary
               resisting
               the
               Faith
               ,
               when
               it
               is
               preacht
               convincingly
               to
               them
               ,
               and
               of
               that
               none
               are
               capable
               ,
               but
               those
               that
               are
               arrived
               to
               years
               of
               understanding
               .
               Which
               as
               it
               is
               an
               indication
               that
               that
               ver
               .
               and
               those
               that
               
               follow
               in
               S.
               Mark
               of
               
                 believers
                 casting
                 out
                 devils
              
               ,
               &c.
               v.
               17
               ,
               18.
               belong
               to
               adulti
               peculiarly
               ,
               so
               it
               no
               way
               hinders
               but
               S.
               Matthews
               words
               being
               different
               from
               them
               ,
               and
               supposed
               to
               be
               precedent
               to
               them
               in
               Christs
               delivery
               ,
               may
               comprehend
               infants
               also
               ,
               as
               such
               who
               are
               capable
               of
               entring
               into
               discipleship
               ,
               and
               of
               being
               brought
               and
               presented
               to
               the
               Apostles
               by
               
                 believing
                 parents
              
               ,
               This
               being
               the
               way
               whereby
               the
               faith
               of
               the
               parents
               may
               be
               signally
               beneficial
               to
               the
               childe
               ,
               in
               bringing
               him
               thus
               early
               into
               the
               School
               ,
               and
               so
               to
               the
               benediction
               of
               Christ
               ,
               the
               parents
               together
               with
               the
               
                 infant
                 children
              
               ,
               as
               among
               the
               Jews
               so
               among
               Christians
               ,
               entring
               together
               into
               covenant
               with
               God.
               
            
             
               
               In
               this
               matter
               Mr.
               T.
               is
               willing
               to
               finde
               a
               difference
               betwixt
               
                 Teaching
                 them
                 to
                 observe
                 all
                 things
                 whatsoever
                 Christ
                 hath
                 commanded
                 them
                 ,
              
               Mat.
               28.20
               .
               
                 and
                 the
                 preaching
                 of
                 the
                 Gospel
                 in
              
               S.
               Mark
               :
               thinking
               by
               that
               means
               to
               avoid
               the
               importunity
               of
               that
               text
               in
               Matthew
               ,
               which
               evidently
               sets
               baptisme
               before
               instructing
               .
               But
               this
               can
               avail
               him
               nothing
               ,
               For
               if
               by
               the
               Gospel
               in
               Mark
               we
               understand
               the
               
                 whole
                 Gospel
              
               ,
               as
               in
               reason
               we
               must
               ,
               for
               that
               is
               it
               which
               must
               be
               preacht
               to
               every
               creature
               (
               the
               Gentile
               world
               )
               then
               is
               that
               directly
               all
               one
               with
               
                 teaching
                 them
                 to
                 observe
                 whatsoever
                 he
                 hath
                 commanded
              
               ;
               But
               if
               by
               preaching
               the
               Gospel
               we
               mean
               no
               more
               then
               ,
               as
               Mr.
               T.
               here
               saith
               ,
               
                 that
                 Jesus
                 is
                 the
                 Christ
              
               ,
               i.
               e.
               the
               proposing
               him
               as
               a
               Master
               ,
               and
               calling
               all
               to
               come
               to
               him
               as
               disciples
               ,
               then
               this
               being
               supposed
               precedent
               to
               mens
               coming
               to
               discipleship
               ,
               or
               bringing
               their
               infants
               to
               it
               (
               for
               without
               this
               they
               cannot
               be
               expected
               to
               come
               themselves
               ,
               or
               to
               bring
               their
               infants
               )
               all
               the
               rest
               is
               left
               to
               follow
               baptisme
               ,
               and
               so
               all
               particular
               
                 Christian
                 instruction
              
               is
               subsequent
               ,
               not
               precedent
               to
               baptisme
               ,
               an
               effect
               of
               their
               discipleship
               ,
               attending
               it
               ,
               no
               way
               necessary
               to
               prepare
               for
               it
               ,
               which
               is
               the
               utmost
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               from
               that
               circumstance
               of
               that
               text
               I
               undertook
               to
               demonstrate
               .
            
          
           
             
             
               Sect.
               3.
               
               Discipleship
               before
               instruction
               .
               What
               knowledge
               of
               the
               Master
               is
               required
               to
               discipleship
               .
               Two
               sorts
               of
               disciples
               ,
               Some
               come
               ,
               others
               are
               brought
               .
            
             
               
               HIS
               reasons
               for
               the
               disproving
               of
               my
               interpretation
               of
               Mat.
               28.
               being
               thus
               evidenced
               to
               have
               no
               force
               or
               validity
               in
               them
               against
               our
               pretensions
               ,
               and
               so
               indeed
               his
               whole
               fabrick
               demolished
               ,
               (
               that
               place
               of
               S.
               Mat.
               being
               the
               one
               main
               (
               if
               not
               only
               )
               ground
               of
               Antipaedobaptists
               structure
               )
               I
               might
               well
               spare
               the
               advantages
               of
               the
               26
               ,
               27
               ,
               28.
               
               §§
               .
               to
               which
               he
               makes
               some
               kinde
               of
               answer
               in
               the
               remainder
               of
               his
               25
               Chapter
               :
               But
               there
               is
               so
               little
               weight
               in
               his
               answers
               that
               they
               will
               be
               speedily
               dispatched
               .
            
             
               
               First
               then
               to
               my
               26
               §
               .
               he
               saith
               ,
               that
               
                 were
                 it
                 all
                 granted
                 me
                 ,
                 yet
                 it
                 would
                 no
                 whit
                 avail
                 to
                 prove
                 that
                 an
                 infant
                 may
                 be
                 a
                 disciple
                 appointed
                 by
                 Christ
                 to
                 be
                 baptized
                 .
              
               To
               this
               I
               reply
               ,
               that
               the
               26
               §
               .
               being
               most
               of
               it
               spent
               for
               the
               explaining
               an
               hard
               place
               1
               Pet.
               3.21
               .
               concerning
               baptisme
               ,
               and
               for
               assigning
               the
               due
               notion
               to
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               question
               ,
               or
               addresse
               as
               to
               an
               Oracle
               ,
               for
               instruction
               for
               the
               future
               life
               ,
               I
               pretended
               not
               to
               conclude
               
                 infant
                 baptisme
              
               from
               thence
               ,
               nor
               any
               more
               then
               this
               ,
               that
               baptisme
               being
               the
               entring
               of
               a
               disciple
               ,
               and
               not
               
                 praerequiring
                 actual
                 instruction
              
               ,
               but
               consisting
               in
               coming
               to
               Christ
               and
               his
               Church
               to
               receive
               it
               for
               the
               future
               ,
               't
               is
               certain
               that
               by
               this
               account
               children
               are
               capable
               of
               baptisme
               ,
               because
               they
               may
               by
               the
               care
               of
               their
               parents
               be
               thus
               brought
               early
               to
               Christ
               ,
               and
               entred
               into
               his
               school
               by
               them
               ,
               before
               they
               themselves
               have
               faculties
               either
               to
               desire
               ,
               or
               know
               what
               is
               done
               to
               them
               ,
               the
               proportion
               holding
               in
               this
               betwixt
               infants
               and
               other
               scholars
               that
               are
               entred
               by
               their
               parents
               in
               any
               school
               before
               they
               know
               one
               letter
               in
               the
               book
               ,
               or
               have
               actual
               willingness
               to
               acquire
               any
               knowledge
               ;
               And
               this
               is
               there
               illustrated
               by
               the
               example
               
                 Philip
                 ,
                 Joh.
              
               1.44
               .
               and
               of
               the
               
                 Jews
                 ,
                 Ex.
              
               19.8
               .
               which
               have
               again
               been
               mentioned
               ,
               and
               are
               clear
               evidences
               ,
               
               that
               those
               may
               be
               received
               into
               discipleship
               which
               have
               not
               yet
               had
               
                 precedent
                 instruction
              
               .
            
             
               
               Against
               this
               all
               that
               he
               hath
               to
               pretend
               is
               set
               down
               by
               him
               in
               these
               words
               ,
               
                 Let
                 putting
                 to
                 school
                 be
                 as
                 early
                 as
                 the
              
               Doctor
               
                 will
                 imagine
                 ,
                 yet
                 none
                 is
                 put
                 to
                 school
                 till
                 he
                 doth
                 know
                 his
                 teacher
                 ,
                 and
                 so
                 none
                 is
                 Christ's
                 disciple
                 in
                 the
                 Scripture
                 language
                 till
                 he
                 know
                 Jesus
                 to
                 be
                 Christ
                 ,
                 and
                 take
                 him
                 for
                 his
                 Lord
                 ,
                 which
                 infants
                 being
                 not
                 capable
                 of
                 ,
                 they
                 are
                 not
                 disciples
                 ,
                 nor
                 to
                 be
                 baptized
                 according
                 to
                 Christ's
                 appointment
                 .
              
            
             
               
               To
               this
               I
               answer
               ,
               1.
               
               That
               the
               example
               which
               I
               had
               used
               of
               children
               being
               brought
               to
               School
               by
               the
               care
               of
               their
               parents
               ,
               was
               designed
               to
               shew
               no
               more
               then
               this
               ,
               that
               they
               may
               be
               delivered
               up
               to
               be
               scholars
               ,
               who
               as
               yet
               know
               nothing
               of
               what
               they
               are
               to
               learn
               ,
               nor
               have
               actual
               willingnesse
               to
               acquire
               knowledge
               ,
               and
               consequently
               that
               entrance
               into
               discipleship
               referres
               onely
               to
               subsequent
               ,
               supposes
               not
               any
               precedent
               instruction
               .
            
             
               
               And
               this
               is
               competently
               evidenced
               by
               that
               example
               ,
               though
               it
               were
               supposed
               of
               the
               child
               that
               goes
               to
               school
               ,
               that
               he
               knowes
               his
               teacher
               ,
               this
               bare
               knowledge
               of
               the
               person
               of
               his
               teacher
               ,
               being
               none
               of
               the
               documents
               which
               he
               comes
               to
               school
               to
               learn
               ,
               but
               the
               
                 good
                 letters
              
               that
               are
               profest
               and
               taught
               in
               the
               school
               ,
               nor
               indeed
               is
               it
               imaginable
               why
               a
               
                 blind
                 child
              
               which
               is
               brought
               to
               school
               ,
               or
               put
               to
               an
               instructer
               ,
               and
               so
               cannot
               be
               deemed
               to
               know
               the
               Master
               ,
               before
               assuetude
               hath
               acquainted
               him
               with
               him
               ,
               should
               not
               yet
               be
               said
               ,
               with
               as
               full
               propriety
               of
               speech
               ,
               to
               come
               to
               school
               ,
               as
               he
               that
               useth
               his
               own
               eyes
               as
               well
               as
               feet
               to
               direct
               him
               thither
               .
            
             
               
               2dly
               .
               It
               is
               as
               true
               ,
               that
               children
               that
               are
               brought
               to
               School
               do
               not
               always
               know
               their
               Masters
               before
               their
               entrance
               ,
               no
               not
               by
               the
               most
               superficiall
               knowledge
               ;
               Many
               are
               brought
               to
               publick
               Schools
               ,
               who
               never
               so
               much
               as
               saw
               their
               Masters
               ,
               till
               they
               are
               by
               their
               parents
               delivered
               up
               into
               their
               power
               and
               discipline
               ;
               If
               this
               be
               not
               plain
               enough
               ,
               then
               change
               the
               similitude
               from
               the
               Schoolmaster
               to
               the
               parent
               or
               guardian
               ,
               or
               the
               very
               nurse
               ,
               every
               one
               of
               these
               are
               to
               feed
               and
               nourish
               ,
               and
               ,
               as
               he
               shall
               be
               capable
               ,
               to
               instruct
               the
               child
               ,
               and
               so
               doth
               Christ
               in
               a
               Spirituall
               sense
               ,
               whosoever
               is
               intrusted
               (
               by
               being
               brought
               )
               to
               him
               in
               baptisme
               .
               And
               we
               know
               God
               and
               Nature
               doth
               thus
               bring
               a
               child
               to
               the
               parent
               ,
               to
               
               the
               nourse
               or
               Guardian
               ,
               when
               the
               child
               knows
               none
               of
               these
               ,
               nor
               understands
               any
               more
               of
               all
               these
               transactions
               ,
               then
               the
               infant
               doth
               at
               the
               font
               conceive
               what
               is
               done
               to
               it
               there
               .
               And
               so
               still
               this
               evidenceth
               the
               vanity
               of
               this
               answer
               concerning
               the
               
                 childs
                 knowing
                 his
                 teacher
              
               .
            
             
               
               But
               then
               3dly
               .
               This
               so
               
                 imperfect
                 superficial
              
               knowledge
               of
               the
               teacher
               is
               in
               no
               wise
               worth
               considering
               in
               this
               matter
               ;
               For
               I
               shall
               demand
               ,
               doth
               such
               very
               imperfect
               knowledge
               of
               Christ
               ,
               as
               a
               Schoolboy
               hath
               of
               his
               teacher
               ,
               the
               first
               hour
               he
               comes
               into
               the
               School
               ,
               qualifie
               him
               for
               discipleship
               to
               Christ
               ,
               or
               no
               ?
               If
               it
               do
               ,
               then
               his
               countrymen
               and
               kinsmen
               ,
               before
               he
               revealed
               himself
               to
               be
               the
               Messiah
               ,
               and
               the
               Pharisees
               ,
               which
               believed
               not
               his
               miracles
               ,
               were
               sufficiently
               qualified
               ,
               and
               then
               t
               is
               evident
               that
               those
               might
               be
               admitted
               to
               discipleship
               ,
               which
               were
               not
               believers
               ,
               and
               so
               all
               Mr.
               T.
               his
               hypotheses
               are
               destroyed
               ,
               and
               then
               infants
               may
               be
               discipled
               and
               baptized
               ,
               though
               they
               be
               not
               believers
               .
            
             
               
               As
               for
               that
               which
               he
               here
               interposes
               [
               
                 the
                 knowing
                 Jesus
                 to
                 be
                 Christ
                 ,
                 and
                 taking
                 him
                 for
                 his
                 Lord
              
               ]
               this
               bears
               no
               proportion
               with
               the
               childs
               bare
               knowing
               of
               his
               master
               ,
               but
               is
               farre
               above
               it
               ,
               equal
               to
               his
               making
               it
               his
               own
               choice
               to
               have
               this
               Master
               ,
               rather
               then
               any
               other
               ,
               and
               promising
               exact
               obedience
               to
               him
               ,
               which
               is
               much
               more
               then
               is
               to
               be
               found
               in
               most
               
                 young
                 scholars
              
               ,
               or
               indeed
               in
               any
               that
               are
               brought
               by
               their
               parents
               or
               guardians
               ,
               who
               alone
               are
               the
               persons
               who
               bear
               proportion
               with
               the
               infants
               brought
               by
               others
               to
               baptisme
               .
            
             
               
               So
               that
               this
               reasoning
               of
               his
               is
               soon
               salved
               by
               distinguishing
               of
               disciples
               ,
               that
               they
               are
               either
               such
               as
               come
               ,
               or
               such
               as
               are
               brought
               to
               
                 School
                 ,
                 proselytes
              
               of
               their
               own
               choice
               ,
               or
               children
               under
               the
               care
               of
               others
               ,
               of
               the
               former
               sort
               there
               are
               none
               but
               such
               as
               have
               some
               
                 rude
                 imperfect
              
               knowledge
               of
               Christ
               ,
               upon
               which
               they
               make
               this
               choice
               ,
               and
               without
               it
               would
               not
               probably
               be
               expected
               to
               make
               it
               ;
               But
               for
               children
               which
               as
               minors
               in
               their
               guardians
               hands
               ,
               have
               no
               will
               of
               their
               own
               ,
               there
               is
               no
               necessity
               they
               should
               have
               knowledge
               to
               move
               their
               will
               ,
               they
               may
               very
               reasonably
               be
               acted
               by
               the
               will
               of
               others
               ,
               and
               by
               their
               charity
               be
               made
               partakers
               of
               those
               priviledges
               which
               are
               communicated
               from
               Christ
               ,
               in
               his
               Church
               to
               all
               true
               members
               thereof
               ,
               and
               to
               that
               end
               be
               discipled
               and
               ,
               baptized
               ,
               entred
               by
               this
               ceremonie
               into
               the
               
               Church
               of
               God
               ,
               where
               instruction
               is
               to
               be
               had
               ,
               as
               soon
               as
               they
               are
               capable
               of
               it
               ,
               and
               in
               the
               mean
               while
               partake
               of
               those
               other
               advantages
               ,
               of
               which
               their
               condition
               is
               capable
               .
            
          
           
             
               Sect.
               4.
               
               The
               difference
               of
               a
               disciple
               and
               proselyte
               examined
               .
               Christian
               as
               well
               as
               Jewish
               proselytes
               ,
               Priviledges
               of
               proselytisme
               ,
               Disciples
               of
               the
               Pharisees
               .
               The
               Holy
               Ghost's
               not
               using
               the
               word
               proselyte
               of
               Christians
               ,
               concludes
               nothing
               .
               Jehovah
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Infants
               qualified
               for
               baptisme
               .
               As
               for
               entring
               into
               Covenant
               
                 Deut.
                 29.
              
               
               Gods
               oath
               .
               Infants
               adjured
               ,
               Creples
               capable
               of
               Christ's
               cures
               .
            
             
               
               TO
               my
               27.
               and
               28.
               
               §§
               .
               his
               answer
               is
               brief
               ,
               that
               
                 what
                 I
                 say
                 is
                 not
                 right
              
               ;
               And
               for
               proof
               ,
               though
               he
               begins
               with
               a
               [
               For
               1.
               ]
               and
               so
               by
               his
               forme
               of
               branching
               ,
               promises
               more
               reasons
               then
               one
               ,
               yet
               that
               first
               hath
               never
               a
               [
               Secondly
               ]
               to
               follow
               or
               back
               it
               ,
               and
               so
               t
               is
               all
               resolved
               into
               that
               one
               ,
               viz.
               that
               
                 it
                 is
                 not
                 true
                 that
                 a
                 disciple
                 and
                 a
                 proselyte
                 are
                 perfectly
                 all
                 one
                 .
              
            
             
               
               To
               this
               therefore
               I
               must
               advert
               ,
               and
               consider
               what
               nice
               difference
               he
               can
               spring
               betwixt
               a
               disciple
               and
               a
               proselyte
               ,
               whereupon
               to
               found
               satisfaction
               for
               conscience
               why
               infants
               may
               be
               proselytes
               ,
               and
               as
               such
               ,
               come
               unto
               Christ
               ,
               and
               yet
               cannot
               be
               made
               disciples
               ,
               or
               received
               in
               baptisme
               to
               discipleship
               .
            
             
               
               And
               his
               reason
               is
               ,
               because
               a
               proselyte
               ,
               saith
               he
               ,
               
                 notes
                 one
                 that
                 is
                 by
                 birth
                 an
                 alien
                 from
                 the
                 Commonwealth
                 of
                 Israel
                 ,
                 and
                 comes
                 to
                 the
                 Israelites
                 to
                 own
                 their
                 God
                 ,
                 and
                 be
                 part
                 of
                 their
                 policie
                 ,
                 and
                 not
                 to
                 be
                 taught
                 ,
                 but
                 enjoy
                 priviledges
                 with
                 other
                 Jewes
                 ,
                 whether
                 Civil
                 or
                 Ecclesiastical
                 .
              
            
             
               
               But
               certainly
               this
               is
               no
               reason
               of
               difference
               ,
               for
               besides
               that
               I
               ,
               in
               that
               §
               .
               27.
               acknowledged
               this
               accidental
               difference
               ,
               that
               a
               proselyte
               denotes
               a
               
                 coming
                 from
                 some
                 other
                 nation
              
               (
               as
               a
               disciple
               doth
               not
               )
               adding
               that
               
                 this
                 difference
              
               had
               
                 no
                 place
                 in
                 this
                 matter
              
               ,
               where
               the
               disciples
               are
               specified
               to
               be
               
                 received
                 from
                 all
                 nations
              
               ;
               besides
               this
               ,
               I
               say
               ,
               it
               cannot
               be
               unknown
               to
               Mr.
               T.
               that
               I
               speak
               of
               
               proselytes
               in
               such
               a
               notion
               as
               is
               equally
               competible
               to
               all
               of
               what
               nation
               soever
               they
               are
               ,
               that
               enter
               into
               Covenant
               with
               God.
               
            
             
               
               Thus
               do
               we
               find
               a
               proselyte
               defined
               ,
               Heb.
               11.6
               .
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 he
                 that
                 cometh
                 to
                 God
              
               ,
               thus
               doth
               a
               Jew
               when
               
                 he
                 enters
              
               into
               Covenant
               of
               obedience
               to
               him
               ,
               and
               thus
               did
               a
               Gentile
               when
               he
               undertook
               the
               
                 whole
                 law
              
               of
               the
               Jewes
               ,
               and
               was
               therefore
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               a
               proselyte
               of
               their
               covenant
               ,
               and
               a
               proselyte
               of
               their
               righteousnesse
               ,
               and
               such
               is
               every
               one
               whether
               Jew
               or
               Gentile
               ,
               that
               cometh
               to
               Christ
               ;
               and
               as
               the
               two
               former
               of
               these
               were
               made
               partakers
               of
               priviledges
               by
               this
               means
               ,
               particularly
               allowed
               freely
               to
               enter
               into
               the
               congregation
               ,
               and
               infants
               as
               well
               as
               grown
               men
               ,
               were
               thus
               among
               them
               admitted
               into
               Covenant
               ;
               so
               it
               is
               not
               imaginable
               why
               it
               should
               not
               hold
               of
               the
               
                 Christian
                 proselytes
              
               also
               ,
               nor
               why
               the
               
                 Christian
                 infants
              
               thus
               received
               into
               Covenant
               by
               Christ
               ,
               after
               the
               same
               manner
               as
               Jewish
               and
               
                 Gentile
                 Infants
              
               were
               among
               the
               antient
               people
               of
               God
               ,
               i.
               e.
               by
               baptisme
               ,
               should
               not
               as
               properly
               be
               called
               proselytes
               of
               Christ
               ,
               though
               they
               neither
               come
               from
               any
               other
               nation
               ,
               nor
               ever
               associate
               themselves
               with
               Israelites
               according
               to
               the
               flesh
               .
            
             
               
               And
               whereas
               he
               saith
               of
               the
               
                 proselytes
                 coming
              
               to
               the
               Israelites
               ,
               that
               they
               
                 came
                 not
                 to
                 be
                 taught
                 ,
                 but
                 to
                 enjoy
                 priviledges
                 ,
              
               I
               cannot
               divine
               what
               motive
               he
               had
               to
               affirme
               it
               ,
               for
               sure
               the
               
                 infant
                 child
              
               that
               was
               baptized
               ,
               and
               so
               received
               into
               the
               congregation
               of
               Israel
               did
               come
               to
               learn
               the
               
                 Jewish
                 religion
              
               ,
               into
               which
               he
               was
               thus
               early
               initiated
               ,
               and
               that
               was
               one
               speciall
               priviledge
               (
               the
               rest
               of
               the
               
                 heathen
                 having
                 not
                 knowledge
                 of
              
               these
               lawes
               ,
               )
               the
               immediate
               end
               of
               his
               proselytisme
               ,
               yet
               not
               excluding
               those
               other
               ends
               of
               injoying
               all
               other
               priviledges
               both
               Civil
               and
               Ecclesiastical
               thereby
               .
            
             
               
               And
               when
               he
               addes
               ,
               
                 but
                 a
                 disciple
                 of
                 Christ
                 is
                 one
                 that
                 ownes
                 Christ
                 for
                 his
                 teacher
                 and
                 Lord
                 onely
                 for
                 spiritual
                 benefits
                 ,
              
               I
               might
               well
               acknowledge
               it
               ,
               and
               aske
               ,
               why
               then
               an
               infant
               ,
               who
               hath
               need
               of
               those
               spiritual
               benefits
               ,
               assoon
               as
               he
               is
               born
               ,
               should
               not
               be
               hastened
               to
               a
               participation
               of
               them
               ?
               But
               it
               is
               farther
               evident
               ,
               that
               spiritual
               benefits
               being
               first
               and
               principally
               designed
               ,
               other
               even
               
                 secular
                 advantages
              
               may
               very
               lawfully
               be
               respected
               ,
               and
               reaped
               by
               them
               that
               are
               thus
               early
               brought
               in
               ,
               whether
               as
               disciples
               ,
               or
               proselytes
               to
               Christ
               .
            
             
               
               Two
               sage
               observations
               he
               here
               addeth
               ,
               1.
               
               That
               
                 there
                 is
                 no
                 
                 mention
                 of
                 the
                 disciples
                 of
                 the
                 priests
                 ,
                 but
                 of
                 the
                 Pharisees
                 and
                 Sadduces
                 ,
              
               and
               I
               can
               very
               well
               grant
               it
               ,
               who
               speak
               not
               of
               any
               lower
               kinde
               of
               disciples
               ,
               but
               either
               of
               God
               among
               the
               Jews
               ,
               or
               of
               Christ
               ,
               among
               us
               Christians
               ,
               those
               being
               the
               only
               discipleships
               ,
               to
               which
               they
               were
               admitted
               by
               the
               ceremony
               of
               baptisme
               ,
               the
               disciples
               of
               the
               Pharisees
               and
               Sadduces
               being
               but
               a
               subdivision
               ,
               and
               notification
               of
               several
               sects
               among
               Jews
               ,
               as
               there
               are
               different
               denominations
               of
               Christians
               (
               the
               more
               the
               pity
               )
               which
               divide
               unity
               ,
               but
               use
               not
               new
               baptismes
               ,
               to
               discriminate
               them
               ,
               I
               am
               sure
               contradict
               the
               Apostle
               if
               they
               doe
               .
            
             
               
               His
               2d
               observation
               is
               ,
               that
               
                 the
                 holy
                 Ghost
                 doth
                 not
                 at
                 any
                 time
                 call
                 Christians
                 Christs
                 proselytes
                 ,
                 but
                 his
                 disciples
                 ,
                 that
                 ,
              
               saith
               he
               ,
               
                 we
                 might
                 not
                 confound
                 the
                 notions
                 of
                 these
                 terms
              
               ;
               But
               I
               answer
               ,
               1.
               that
               those
               texts
               that
               expresse
               the
               Christians
               entring
               into
               discipleship
               ,
               by
               coming
               unto
               him
               (
               of
               which
               there
               are
               good
               store
               )
               do
               in
               effect
               call
               them
               proselytes
               ,
               for
               a
               proselyte
               is
               a
               Greek
               noun
               derived
               immediatly
               from
               the
               verb
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 to
                 come
                 unto
              
               .
            
             
               
               And
               2dly
               that
               if
               this
               word
               ,
               whether
               in
               it self
               ,
               or
               in
               the
               verb
               from
               whence
               it
               comes
               ,
               had
               never
               been
               used
               in
               the
               
                 New
                 Testament
              
               ,
               yet
               would
               it
               not
               thence
               follow
               ,
               
                 that
                 we
                 might
                 not
                 confound
                 the
                 notions
                 of
                 proselytes
              
               and
               disciples
               :
               The
               word
               Jehovah
               is
               never
               used
               by
               the
               
                 Holy
                 Ghost
              
               in
               the
               
                 New
                 Testament
              
               ,
               yet
               may
               we
               not
               thence
               conclude
               ,
               that
               the
               notion
               of
               Jehovah
               and
               God
               are
               divers
               :
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               
                 known
                 style
              
               of
               the
               
                 Nicene
                 Fathers
              
               ,
               is
               never
               found
               used
               by
               the
               writers
               of
               the
               Bible
               ,
               yet
               sure
               it
               no
               way
               follows
               thence
               ,
               that
               the
               notion
               of
               that
               word
               ,
               and
               of
               this
               phrase
               [
               
                 I
                 and
                 my
                 Father
                 are
                 one
              
               ]
               are
               different
               and
               may
               not
               be
               confounded
               .
               T
               is
               pity
               to
               lose
               time
               on
               such
               fictions
               of
               scruple
               ,
               and
               difficulty
               as
               these
               .
            
             
               
               What
               now
               is
               further
               said
               by
               him
               in
               this
               chapter
               ,
               both
               concerning
               
                 little
                 ones
                 coming
                 unto
                 Christ
              
               ,
               and
               of
               their
               
                 entring
                 into
                 covenant
              
               ,
               Deut.
               29.10
               .
               is
               on
               both
               sides
               but
               a
               bare
               denyal
               of
               that
               which
               is
               competently
               proved
               in
               that
               28
               §
               .
               For
               t
               is
               there
               evident
               that
               
                 infant
                 children
              
               are
               and
               always
               were
               accounted
               capable
               of
               proselytisme
               and
               so
               of
               being
               entred
               disciples
               ,
               and
               particularly
               of
               being
               entred
               into
               covenant
               with
               God
               ,
               and
               so
               of
               being
               baptized
               ,
               and
               there
               is
               no
               reason
               imaginable
               ,
               why
               the
               infants
               which
               were
               capable
               of
               coming
               to
               Christ
               ,
               were
               blessed
               by
               him
               were
               affirmed
               by
               him
               to
               be
               qualified
               for
               the
               kingdome
               of
               heaven
               ,
               should
               
               be
               denyed
               water
               to
               be
               baptized
               :
               The
               
                 holy
                 Ghost
              
               being
               fallen
               on
               the
               Gentiles
               that
               came
               with
               
                 Cornelius
                 ,
                 Peter
              
               durst
               not
               deny
               them
               baptisme
               ;
               And
               with
               what
               equity
               can
               the
               
                 Christian
                 Church
              
               do
               it
               to
               those
               ,
               who
               are
               qualified
               for
               the
               receiving
               pardon
               of
               sin
               ,
               for
               being
               blest
               by
               Christ
               ,
               for
               being
               received
               into
               Covenant
               with
               him
               ,
               and
               may
               afterward
               be
               instructed
               in
               all
               things
               which
               are
               needful
               to
               be
               learnt
               ,
               For
               that
               still
               they
               are
               unqualified
               ,
               till
               by
               hearing
               they
               own
               Christ
               as
               their
               Master
               ,
               this
               is
               a
               begging
               of
               the
               question
               ,
               without
               any
               the
               least
               tender
               of
               proof
               .
            
             
               
               As
               for
               
                 entring
                 into
                 covenant
              
               ,
               when
               by
               the
               force
               of
               Deut.
               29.10
               .
               he
               is
               forced
               to
               yield
               it
               competible
               to
               infants
               ,
               yet
               he
               will
               do
               his
               best
               to
               escape
               the
               conviction
               which
               it
               offers
               him
               ,
               1.
               by
               modifying
               the
               sense
               ,
               then
               by
               invalidating
               my
               inference
               from
               it
               .
            
             
               
               First
               ,
               though
               he
               yield
               that
               they
               may
               
                 enter
                 into
                 Covenant
                 ,
                 yet
                 this
                 ,
              
               saith
               he
               ,
               
                 but
                 in
                 some
                 sense
                 ,
                 by
                 their
                 fathers
                 act
                 ingaging
                 them
                 under
                 a
                 curse
                 or
                 oath
                 to
                 own
                 God
                 as
                 theirs
                 ,
                 in
                 which
                 sense
                 the
                 posterity
                 then
                 unborn
                 did
                 enter
                 into
                 covenant
                 ,
              
               Deut.
               29.15
               .
            
             
               
               But
               if
               we
               examine
               the
               place
               ,
               it
               will
               be
               most
               clear
               ,
               1.
               that
               the
               Covenant
               is
               entred
               into
               by
               the
               infants
               ,
               just
               as
               by
               the
               rest
               of
               them
               ,
               the
               wives
               and
               the
               strangers
               or
               proselytes
               :
               On
               their
               part
               ,
               
                 Ye
                 stand
                 this
                 day
                 all
                 of
                 you
                 before
                 the
                 Lord
                 ,
                 that
                 thou
                 shouldst
                 enter
                 into
                 Covenant
                 with
                 the
                 Lord
              
               ;
               and
               on
               Gods
               part
               ,
               
                 that
                 he
                 may
                 establish
                 thee
                 this
                 day
                 for
                 a
                 people
                 .
              
            
             
               
               2dly
               Here
               is
               in
               the
               text
               no
               mention
               of
               any
               act
               of
               the
               
                 fathers
                 ingaging
                 them
                 under
                 a
                 curse
                 or
                 oath
                 ,
              
               but
               only
               of
               
                 Gods
                 oath
              
               which
               he
               maketh
               to
               them
               .
               v.
               12.
               
            
             
               
               3dly
               If
               they
               had
               thus
               adjured
               ,
               or
               laid
               oath
               or
               curse
               upon
               their
               children
               ,
               yet
               would
               this
               make
               no
               difference
               betwixt
               their
               and
               our
               
                 entring
                 into
                 Covenant
              
               ;
               we
               by
               the
               oath
               of
               baptisme
               which
               is
               laid
               on
               the
               childe
               (
               by
               him
               to
               be
               performed
               when
               he
               comes
               to
               ability
               ,
               unlesse
               he
               will
               forfeit
               all
               the
               benefits
               of
               his
               baptisme
               )
               do
               in
               like
               manner
               adjure
               our
               infants
               ,
               though
               whilest
               they
               remain
               such
               ,
               they
               hear
               it
               as
               little
               as
               the
               
                 Jewish
                 infants
              
               did
               .
            
             
               
               4thly
               Whereas
               from
               v.
               15.
               he
               cites
               that
               
                 the
                 posterity
                 then
                 unborn
                 thus
                 entred
                 into
                 Covenant
                 ,
              
               there
               is
               no
               such
               word
               in
               the
               text
               ▪
               no
               mention
               of
               [
               posterity
               ]
               or
               of
               [
               unborn
               ]
               but
               of
               them
               only
               ,
               who
               were
               
                 not
                 that
                 day
                 with
                 them
              
               ,
               i.
               e.
               (
               I
               suppose
               )
               were
               at
               that
               time
               of
               
                 assmbling
                 absent
              
               from
               the
               Congregation
               .
               I
               wonder
               why
               
               Mr.
               T.
               should
               attempt
               thus
               to
               impose
               upon
               the
               reader
               .
            
             
               
               As
               for
               our
               inference
               (
               which
               is
               this
               ,
               that
               by
               parity
               of
               reason
               ,
               infants
               may
               be
               entred
               into
               discipleship
               ,
               and
               accordingly
               baptized
               ,
               as
               well
               as
               they
               then
               might
               be
               entred
               into
               the
               covenant
               of
               God
               )
               he
               simply
               rejects
               it
               ,
               without
               any
               farther
               notice
               of
               his
               reason
               again
               ,
               save
               onely
               this
               ,
               that
               
                 in
                 baptisme
                 such
                 a
                 discipleship
                 is
                 injoyn'd
                 as
                 is
                 by
                 preaching
                 the
                 Gospel
                 ,
                 and
                 they
                 onely
                 are
                 disciples
                 that
                 are
                 believers
                 ,
                 and
                 the
                 onely
                 are
                 appointed
                 to
                 be
                 baptized
                 ,
                 who
                 in
                 their
                 own
                 persons
                 do
                 enter
                 into
                 Covenant
                 and
                 ingage
                 themselves
                 to
                 be
                 Christs
                 followers
                 ,
              
               and
               this
               is
               again
               but
               a
               pitifull
               
                 petitio
                 principii
              
               ,
               a
               denying
               our
               conclusion
               when
               the
               premises
               cannot
               be
               denyed
               ,
               and
               so
               invincibly
               inferre
               the
               conclusion
               ,
               viz.
               that
               those
               may
               be
               brought
               to
               and
               received
               into
               
                 discipleship
                 ,
                 covenant
                 ,
                 baptisme
              
               ,
               which
               in
               their
               own
               persons
               are
               not
               yet
               able
               to
               come
               to
               Christ
               ,
               as
               those
               Criples
               may
               be
               born
               by
               others
               to
               Christ
               ,
               who
               wanted
               strength
               to
               addresse
               themselves
               ,
               and
               be
               as
               really
               partakers
               of
               his
               healing
               miracles
               ,
               as
               those
               who
               came
               to
               him
               on
               their
               
                 own
                 legges
              
               .
               And
               so
               much
               also
               for
               the
               25th
               Chapter
               .
            
          
        
         
           
           
             CHAP.
             III.
             Of
             the
             Apostolical
             practice
             in
             this
             matter
             .
          
           
             
               Sect.
               1.
               
               The
               interpretation
               of
               
                 1
                 Cor.
                 7.12
              
               .
               vindicated
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Sanctification
               used
               to
               denote
               baptisme
               ,
               the
               use
               of
               it
               in
               the
               Fathers
               and
               Scripture
               .
               Tertullians
               testimonie
               :
               designati
               Sanctitatis
               .
               Origen
               .
               Author
               Quaest
               :
               ad
               Antiochum
               .
               Cyprian
               .
               Chrysostome
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               there
               ,
               infant
               children
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               Epistles
               .
               S.
               Augustines
               words
               examined
               .
            
             
               
               IN
               his
               last
               Chapter
               he
               proceeds
               to
               the
               view
               of
               those
               §§
               .
               which
               set
               down
               the
               positive
               part
               of
               our
               basis
               ,
               evidencing
               the
               opinion
               and
               sense
               ,
               which
               the
               Apostles
               had
               of
               
                 Christ's
                 institution
              
               ,
               and
               of
               his
               intention
               to
               include
               ,
               and
               not
               to
               
                 exclude
                 infants
              
               from
               baptisme
               .
            
             
               
               The
               
                 Apostles
                 sense
              
               must
               be
               judged
               by
               their
               own
               usage
               ▪
               and
               practice
               ,
               and
               that
               is
               testified
               to
               us
               two
               waies
               ,
               1.
               by
               one
               
                 considerable
                 remain
              
               and
               indication
               of
               it
               in
               S.
               Paul
               ,
               2.
               
               By
               the
               practice
               of
               the
               first
               and
               
                 purest
                 ages
              
               of
               the
               Church
               ,
               receiving
               infants
               to
               baptisme
               ,
               and
               so
               testifying
               the
               Apostolical
               usage
               ,
               and
               farther
               affirming
               that
               they
               received
               it
               by
               tradition
               from
               the
               Apostles
               .
            
             
               
               The
               remain
               ,
               and
               indication
               in
               S.
               Paul
               is
               in
               the
               known
               place
               of
               1
               Cor.
               7.12
               .
               where
               speaking
               of
               the
               
                 believers
                 children
              
               he
               saith
               v.
               14
               ▪
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 but
                 now
                 are
                 they
                 holy
              
               ,
               i.
               e.
               it
               is
               the
               
                 present
                 practice
              
               of
               the
               Church
               (
               that
               
                 Apostolical
                 Church
              
               in
               S.
               Paul's
               time
               )
               to
               admit
               to
               baptisme
               the
               
                 infant
                 chldren
              
               of
               parents
               ,
               of
               whom
               one
               is
               Christian
               though
               not
               of
               others
               .
            
             
               
               That
               this
               is
               the
               meaning
               of
               [
               holy
               ]
               is
               there
               made
               evident
               ,
               as
               by
               other
               arguments
               ,
               so
               by
               this
               ,
               that
               the
               
                 antient
                 Fathers
              
               who
               knew
               the
               sacred
               dialect
               ,
               call
               
                 baptisme
                 Sanctification
                 ,
                 Eum
                 qui
                 natus
                 
                 est
                 ,
                 baptizandum
                 &
                 sanctificandum
                 ,
              
               in
               Cyprian
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 to
                 be
                 sanctifyed
                 when
                 they
                 have
                 no
                 feeling
                 of
                 it
                 ,
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 let
                 him
                 be
                 sanctified
                 from
                 the
                 infancie
                 ,
              
               i.
               e.
               baptized
               then
               ,
               in
               
                 Gregorie
                 Nazianzen
              
               .
            
             
               
               To
               which
               testimonies
               ,
               and
               the
               rest
               which
               is
               there
               produced
               out
               of
               the
               agreement
               of
               the
               Jewish
               style
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               sanctifications
               for
               baptismes
               ,
               to
               which
               agrees
               Maecarius's
               saying
               of
               the
               
                 Jewish
                 baptisme
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 it
                 sanctifies
                 the
                 flesh
                 ,
                 Hom.
              
               47.
               p.
               509.
               )
               because
               the
               main
               difficulty
               of
               the
               interpretation
               consists
               herein
               ,
               I
               sh●ll
               now
               adde
               more
               ,
               one
               very
               antient
               before
               any
               of
               these
               (
               within
               less
               then
               an
               100.
               years
               after
               the
               death
               of
               S.
               
                 John
                 )
                 Tertullian
                 de
                 Animâ
              
               ,
               c.
               39.
               where
               speaking
               of
               infants
               ,
               and
               saying
               ,
               
                 ex
                 sanctificato
                 alterutro
                 sexu
                 sanctos
                 procreari
                 ,
              
               that
               when
               either
               the
               father
               or
               mother
               is
               sanctified
               (
               i.
               e.
               received
               as
               a
               believer
               by
               baptisme
               into
               the
               Church
               ,
               the
               children
               are
               holy
               &c.
               (
               clear
               evidences
               of
               the
               notion
               of
               the
               word
               )
               this
               he
               there
               proves
               by
               these
               very
               words
               of
               this
               
                 Apostle
                 ,
                 Caeterum
                 ,
                 inquit
                 ,
                 immundi
                 nascuntur
                 ,
                 else
              
               (
               so
               caeterum
               in
               Tertullian's
               style
               is
               known
               to
               be
               put
               for
               alioqui
               or
               the
               
                 Greek
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 )
                 were
                 your
                 children
                 unclean
                 ,
              
               adding
               in
               stead
               of
               these
               other
               words
               
                 [
                 but
                 now
                 are
                 they
                 holy
                 ]
                 quasi
                 designatos
                 tamen
                 sanctitatis
                 &
                 per
                 hoc
                 etiam
                 salutis
                 ,
                 intelligi
                 volens
                 fidelium
                 filios
                 ,
                 hereby
                 willing
                 that
                 we
                 should
                 understand
                 that
                 the
                 children
                 of
                 believers
                 are
                 the
                 designed
                 ,
              
               or
               
                 the
                 sealed
                 of
                 holyness
              
               (
               in
               the
               sense
               ,
               I
               conceive
               ,
               wherein
               they
               that
               are
               baptized
               are
               by
               the
               antients
               frequently
               said
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               be
               
                 sealed
                 )
                 and
                 thereby
                 of
                 salvation
                 also
              
               :
               And
               all
               this
               ,
               saith
               he
               ,
               thus
               urged
               by
               the
               
                 Apostle
                 ,
                 ut
                 hujus
                 spei
                 pignora
                 matrimoniis
                 quae
                 retinenda
                 censuerat
                 ,
                 patrocinarentur
                 ,
              
               that
               this
               hope
               might
               be
               a
               pledge
               to
               ingage
               the
               
                 believing
                 wife
              
               or
               husband
               not
               to
               part
               from
               the
               unbeliever
               ,
               And
               he
               yet
               farther
               addes
               (
               still
               to
               the
               confirming
               of
               this
               
                 interpretation
                 )
                 Alioqui
                 meminerat
                 Dominicae
                 definitionis
                 ,
                 Nisi
                 quis
                 nascatur
                 ex
                 aquâ
                 &
                 spiritu
                 ,
                 non
                 introibit
                 in
                 regnum
                 Dei
                 ,
              
               i.
               e.
               
                 non
                 erit
                 Sanctus
                 .
                 Otherwise
              
               (
               or
               if
               this
               argument
               of
               the
               Apostle
               had
               not
               been
               
                 sufficient
                 )
                 he
                 would
                 have
                 mentioned
                 the
                 definition
                 of
                 Christ
                 ,
                 that
                 unless
                 one
                 be
                 born
                 of
                 water
                 and
                 the
                 Spirit
              
               (
               i.
               e.
               
                 baptized
                 )
                 he
                 shall
                 not
                 enter
                 into
                 the
                 kingdome
                 of
                 God
                 ,
              
               i.
               e.
               
                 shall
                 not
                 be
                 holy
              
               ,
               shewing
               still
               of
               what
               holyness
               he
               understands
               the
               Apostles
               speech
               ,
               that
               which
               the
               child
               of
               the
               believer
               is
               made
               partaker
               of
               by
               baptisme
               ,
               concluding
               ,
               
                 Ita
                 omnis
                 anima
                 usque
                 
                 eo
                 in
                 Adam
                 censetur
                 donec
                 in
                 Christo
                 recenseatur
                 ,
                 tamdiu
                 immunda
                 quamdiu
                 recenseatur
                 ,
                 Every
                 soul
                 is
                 so
                 long
                 inrolled
                 in
                 Adam
                 till
                 it
                 be
                 inrolled
                 anew
                 in
                 Christ
                 ,
                 and
                 is
                 so
                 long
                 unclean
                 till
                 it
                 be
                 thus
                 anew
                 inrolled
                 ,
              
               which
               as
               it
               supposes
               every
               child
               of
               Adam
               to
               be
               impure
               ,
               till
               he
               be
               thus
               by
               baptisme
               made
               a
               child
               of
               Gods
               ,
               a
               member
               of
               Christ
               ,
               so
               it
               gives
               a
               full
               account
               of
               that
               uncleanesse
               ,
               and
               that
               holyness
               of
               which
               the
               Apostle
               speaks
               the
               former
               the
               state
               of
               a
               child
               of
               
                 Adam
                 unbaptized
              
               ,
               the
               later
               of
               him
               that
               by
               baptisme
               is
               initiated
               and
               matriculated
               into
               Christ
               .
            
             
               
               
               And
               to
               this
               agrees
               perfectly
               that
               of
               Origen
               (
               of
               the
               same
               age
               ,
               a
               very
               few
               years
               after
               Tertullian
               )
               speaking
               of
               the
               Apostles
               (
               from
               whom
               ,
               saith
               he
               ,
               the
               Church
               received
               by
               tradition
               that
               infants
               should
               be
               
                 baptized
                 )
                 Sciebant
                 enim
                 illi
                 quibus
                 mysteriorum
                 secreta
                 commissa
                 sunt
                 divinorum
                 ,
                 quia
                 essent
                 in
                 omnibus
                 genuinae
                 sordes
                 peccati
                 ,
                 quae
                 per
                 aquam
                 &
                 spiritum
                 ablui
                 deberent
                 ,
                 They
                 to
                 whom
                 the
                 secrets
                 of
                 the
                 divine
                 mysteries
              
               or
               
                 Sacraments
                 were
                 committed
                 ,
                 knew
                 that
                 there
                 are
                 in
                 all
                 the
                 connatural
                 pollutions
                 of
                 sin
                 ,
                 which
                 ought
                 to
                 be
                 washt
                 away
                 by
                 water
                 and
                 the
                 spirit
                 ,
              
               giving
               us
               to
               understand
               what
               uncleanness
               and
               holyness
               it
               is
               ,
               that
               children
               are
               capable
               of
               ,
               the
               uncleanness
               of
               their
               birth
               from
               Adam
               ,
               and
               the
               cleanness
               or
               sanctity
               of
               
                 Christian
                 baptisme
              
               .
            
             
               
               So
               Athanasius
               *
               
                 Quaest
                 .
                 ad
                 Antioch
              
               .
               114.
               (
               or
               whosoever
               it
               is
               under
               the
               name
               of
               that
               antient
               Father
               )
               where
               the
               salvation
               of
               the
               
                 baptized
                 infants
              
               is
               concluded
               by
               him
               upon
               force
               of
               those
               two
               
                 texts
                 ,
                 Suffer
                 little
                 children
                 to
                 come
                 unto
                 me
              
               ;
               and
               ,
               
                 now
                 are
                 your
                 children
                 holy
              
               ,
               whereto
               he
               there
               sets
               
                 parallel
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 baptized
                 infants
                 of
                 believers
                 ,
              
               as
               the
               plain
               paraphrase
               of
               the
               Apostles
               words
               .
            
             
               
               To
               these
               I
               farther
               adde
               another
               passage
               of
               *
               Cyprian
               ,
               together
               with
               the
               66.
               
               Bishops
               that
               were
               in
               Councel
               with
               him
               in
               their
               Epistle
               to
               Fidus
               ,
               where
               speaking
               of
               the
               baptisme
               of
               infants
               and
               expressely
               forbidding
               that
               any
               such
               should
               be
               hindred
               or
               kept
               from
               it
               ,
               he
               brings
               for
               proof
               of
               it
               the
               words
               of
               S.
               Peter
               ,
               that
               the
               
                 Lord
                 had
                 said
                 unto
                 him
                 that
                 he
                 should
                 count
                 none
                 common
                 or
                 unclean
                 ,
              
               where
               it
               appears
               what
               was
               that
               
                 Holy
                 Fathers
              
               notion
               of
               common
               or
               unclean
               ,
               such
               as
               might
               be
               
                 refused
                 baptisme
              
               ,
               and
               consequently
               they
               which
               are
               not
               such
               ,
               but
               on
               the
               contrary
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               clean
               or
               holy
               (
               and
               such
               saith
               Paul
               here
               are
               the
               
                 believers
                 children
              
               )
               are
               to
               be
               admitted
               thither
               .
            
             
             
               
               Upon
               which
               words
               of
               S.
               Cyprian
               *
               S.
               Augustine
               speaking
               saith
               ,
               he
               made
               
                 no
                 new
                 decree
                 ,
                 but
                 kept
                 most
                 firme
                 the
                 faith
                 of
                 the
                 Church
                 ,
                 &
                 mox
                 natum
                 rite
                 baptizari
                 posse
                 cum
                 suis
                 coepiscopis
                 censuit
                 ,
                 and
                 he
                 and
                 his
                 fellow
                 Bishops
                 resolved
                 that
                 a
                 child
                 might
                 duely
                 be
                 baptized
                 as
                 soon
                 as
                 born
                 .
              
            
             
               
               So
               *
               S.
               Chrysostome
               in
               his
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               them
               that
               were
               to
               be
               baptized
               ,
               speaking
               of
               the
               several
               titles
               of
               baptisme
               ,
               applies
               unto
               it
               that
               of
               the
               Apostle
               1
               Cor.
               6.11
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 but
                 ye
                 are
                 washed
                 ,
                 but
                 ye
                 are
                 sanctified
                 :
              
               *
               and
               again
               ,
               of
               those
               that
               were
               
                 baptized
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 Scripture
                 pronounces
                 them
                 not
                 onely
                 made
                 clean
                 but
                 just
                 and
                 holy
                 also
                 .
              
            
             
               
               So
               *
               
                 Gregorie
                 Nyssene
              
               in
               like
               manner
               ,
               
                 Glaphyr
                 :
                 in
                 Exod.
              
               l.
               2.
               speaking
               of
               him
               that
               deferres
               baptisme
               to
               old
               age
               ,
               saith
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               &c.
               
                 he
                 is
                 sanctified
                 indeed
              
               ,
               i.
               e.
               
                 baptized
                 ,
                 but
                 brings
                 in
                 no
                 profit
                 to
                 God.
              
               And
               *
               
                 Comm
                 :
                 in
                 Is
              
               .
               l.
               1.
               
               Or.
               1.
               speaking
               of
               baptisme
               again
               ,
               and
               the
               sufficiency
               to
               wash
               away
               sin
               ,
               he
               addes
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               —
               
                 But
                 they
                 are
                 once
                 sanctified
              
               ,
               i.
               e.
               baptized
               —
               But
               I
               need
               no
               more
               such
               like
               suffrages
               .
            
             
               
               This
               I
               have
               both
               there
               (
               §§
               .
               34
               ,
               35
               ,
               36
               ,
               37.
               )
               and
               here
               thus
               largely
               deduced
               ,
               because
               in
               this
               one
               matter
               all
               the
               difficulty
               consists
               ,
               and
               if
               it
               be
               once
               granted
               that
               this
               is
               the
               meaning
               of
               [
               
                 Now
                 are
                 your
                 children
                 holy
              
               ]
               then
               here
               is
               an
               evidence
               undenyable
               of
               the
               
                 Apostles
                 practice
              
               of
               
                 baptizing
                 infants
              
               ,
               and
               consequently
               an
               irrefragable
               testimonie
               of
               their
               sense
               of
               
                 Christs
                 institution
                 ,
                 including
              
               ,
               not
               
                 excluding
                 infants
              
               .
            
             
               
               And
               so
               this
               is
               a
               short
               and
               clear
               way
               of
               preventing
               all
               Mr.
               T.
               his
               indevours
               and
               pains
               (
               so
               largely
               taken
               )
               to
               invalidate
               my
               conclusion
               from
               this
               place
               of
               the
               Apostle
               ,
               and
               I
               need
               not
               now
               be
               farther
               sollicitous
               for
               my
               paraphrase
               on
               all
               those
               3.
               verses
               ,
               wherein
               he
               would
               fain
               find
               out
               some
               excesses
               and
               defects
               ,
               some
               insertions
               and
               omissions
               ;
               If
               such
               there
               were
               (
               as
               I
               doubt
               not
               to
               evidence
               there
               are
               none
               )
               it
               would
               be
               little
               for
               his
               advantage
               ,
               as
               long
               as
               the
               interpretation
               of
               the
               last
               words
               [
               
                 but
                 now
                 are
                 they
              
               (
               i.
               e.
               
                 your
                 children
                 )
                 holy
              
               ]
               appears
               to
               be
               this
               ,
               [
               
                 but
                 now
                 are
                 your
                 infant
                 children
                 partakers
                 of
                 the
                 priviledge
                 of
                 baptisme
              
               ]
               for
               this
               one
               part
               of
               that
               verse
               concludes
               all
               that
               I
               pretend
               ,
               or
               he
               oppugneth
               :
               And
               this
               I
               
               hope
               is
               now
               cleared
               to
               be
               no
               singular
               interpretation
               of
               mine
               ,
               but
               that
               which
               (
               beside
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               rational
               importance
               of
               the
               Context
               concluding
               it
               )
               the
               style
               of
               Scripture
               and
               the
               uniforme
               attestation
               of
               the
               antientest
               writers
               assign
               to
               it
               ,
               so
               that
               there
               can
               be
               no
               reason
               for
               doubting
               in
               it
               .
            
             
               
               Yet
               because
               this
               is
               one
               of
               the
               exuberancies
               objected
               to
               my
               paraphrase
               (
               and
               the
               onely
               one
               which
               I
               can
               without
               impertinence
               take
               notice
               of
               )
               that
               the
               
                 term
                 [
                 young
                 children
                 of
                 Christians
              
               —
               ]
               is
               
                 more
                 then
                 is
                 in
                 the
                 text
                 ,
                 which
                 hath
                 onely
                 [
                 your
                 children
                 ]
                 which
              
               saith
               he
               ,
               
                 is
                 not
                 restrained
                 to
                 infancie
              
               ,
               I
               shall
               briefely
               remove
               this
               exception
               ,
               1.
               
               By
               the
               authority
               of
               Tertullian
               just
               now
               produced
               ,
               who
               interpreted
               it
               of
               their
               
                 infant
                 children
              
               ,
               as
               appeared
               both
               by
               the
               express
               words
               [
               
                 sanctos
                 procreari
              
               ]
               and
               the
               [
               
                 caeterum
                 immundi
                 nascerentur
              
               ]
               and
               by
               the
               occasion
               of
               that
               discourse
               in
               that
               place
               ,
               which
               was
               the
               
                 immunda
                 nativitas
                 ethnicorum
                 ,
                 the
                 unclean
                 birth
                 of
                 heathens
              
               children
               ,
               and
               the
               unlawfulnesse
               of
               baptizing
               them
               ,
               unlesse
               one
               of
               the
               parents
               were
               Christian
               .
               To
               which
               may
               be
               added
               also
               Nazianzens
               phrase
               forementioned
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               being
               
                 sanctified
                 from
                 infancie
              
               (
               for
               so
               sure
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               signifies
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               child
               before
               or
               soon
               after
               birth
               ,
               saith
               Hesychius
               ,
               and
               Aristophanes
               the
               Grammarian
               cited
               by
               *
               
                 Eustathius
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 a
                 child
                 new
                 born
              
               )
               which
               in
               all
               probability
               referres
               to
               this
               place
               of
               the
               Apostle
               ,
               and
               so
               renders
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               their
               children
               by
               their
               
                 infant
                 children
              
               .
            
             
               
               2dly
               .
               T
               is
               as
               manifest
               by
               the
               general
               doctrine
               of
               the
               Fathers
               ,
               when
               they
               speak
               of
               the
               faith
               of
               parents
               profiting
               their
               children
               ,
               meaning
               alwaies
               their
               
                 infant
                 children
              
               ,
               brought
               to
               baptisme
               by
               the
               faith
               of
               their
               parents
               ,
               before
               they
               are
               personally
               capable
               of
               having
               faith
               themselves
               .
            
             
               
               3dly
               .
               By
               the
               inconveniences
               which
               must
               follow
               in
               case
               it
               be
               interpreted
               of
               any
               other
               but
               
                 infant
                 children
              
               .
               For
               suposing
               them
               come
               to
               years
               of
               understanding
               ,
               and
               capacity
               ,
               they
               shall
               then
               either
               be
               supposed
               to
               have
               received
               the
               faith
               or
               to
               remain
               in
               infidelity
               :
               If
               they
               have
               received
               the
               faith
               &
               then
               be
               baptized
               ,
               t
               is
               evident
               that
               this
               benefit
               comes
               not
               to
               them
               upon
               any
               consideration
               of
               the
               faith
               of
               the
               parent
               ,
               but
               upon
               their
               own
               personal
               profession
               ,
               and
               consequently
               that
               these
               cannot
               be
               spoken
               of
               by
               the
               Apostle
               in
               that
               place
               ,
               where
               he
               makes
               the
               sanctification
               or
               baptisme
               of
               the
               
               children
               a
               benefit
               of
               the
               
                 believing
                 parents
              
               cohabiting
               with
               the
               unbeliever
               ,
               and
               as
               Tertullian
               saith
               ,
               patropinium
               ,
               a
               plea
               to
               move
               the
               beleever
               not
               to
               depart
               .
               But
               if
               they
               have
               lived
               to
               years
               and
               not
               received
               the
               faith
               ,
               t
               is
               then
               certain
               that
               they
               may
               not
               be
               baptized
               at
               all
               ;
               And
               so
               t
               is
               manifest
               it
               must
               be
               understood
               of
               the
               infant
               (
               uncapable
               )
               children
               ,
               and
               none
               else
               .
            
             
               
               T
               is
               true
               that
               Mr.
               T.
               also
               excepteth
               against
               the
               paraphrasing
               of
               [
               holy
               ]
               by
               [
               
                 admitted
                 to
                 baptisme
              
               ]
               affirming
               this
               to
               be
               a
               
                 sense
                 of
                 the
                 word
                 ,
                 no
                 where
                 else
                 found
                 .
              
               But
               this
               I
               hope
               I
               have
               cleared
               already
               ,
               both
               from
               the
               usage
               of
               the
               word
               among
               the
               Jewish
               and
               first
               Christian
               writers
               ,
               and
               might
               farther
               do
               it
               even
               by
               this
               
                 Apostles
                 dialect
              
               ,
               who
               in
               his
               inscriptions
               of
               most
               of
               his
               Epistles
               to
               the
               Churches
               ,
               calls
               all
               those
               to
               whom
               he
               writes
               ,
               i.
               e.
               the
               
                 baptized
                 Christians
              
               of
               those
               
                 Churches
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 holy
                 ,
                 Rom.
              
               1.17
               .
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               sanctified
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               holy
               ,
               1
               Cor.
               1.2
               .
               and
               again
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               holy
               ,
               2
               Cor.
               1.1
               .
               and
               Eph.
               1.1
               .
               Phil.
               1.1
               :
               Col.
               1.1
               .
               among
               whom
               no
               doubt
               there
               were
               many
               who
               were
               no
               otherwise
               holy
               or
               sanctified
               ,
               then
               as
               all
               
                 baptized
                 Christians
              
               are
               capable
               of
               that
               style
               .
               But
               I
               shall
               need
               adde
               no
               more
               of
               that
               to
               what
               hath
               been
               already
               so
               largely
               said
               .
            
             
               
               And
               the
               parts
               of
               my
               interpretation
               being
               thus
               cleared
               ,
               that
               
                 their
                 children
              
               ]
               were
               their
               babes
               or
               infants
               ,
               and
               their
               being
               holy
               ]
               their
               being
               baptized
               ,
               t
               is
               sure
               I
               cannot
               be
               concerned
               in
               his
               conclusion
               ,
               that
               he
               
                 never
                 read
                 or
                 heard
                 any
                 exposition
                 antient
                 or
                 modern
                 so
                 expounding
                 as
                 this
                 Doctor
                 or
                 Dictator
                 doth
                 ,
                 nor
                 do
                 I
                 think
                 he
                 can
                 shew
                 any
              
               ]
               I
               hope
               now
               he
               will
               alter
               his
               mind
               ,
               and
               acknowledge
               that
               it
               was
               his
               own
               fault
               ,
               that
               this
               interpretation
               seemed
               so
               new
               and
               strange
               to
               him
               .
            
             
               
               As
               for
               the
               one
               place
               of
               S.
               Augustine
               produced
               by
               him
               (
               it
               should
               be
               ,
               l.
               2.
               
                 de
                 Pecc
                 .
                 Mer.
                 &
                 remiss
                 .
              
               c.
               26.
               )
               to
               the
               seeming
               prejudice
               of
               this
               
                 interpretation
                 ,
                 Ac
                 per
                 hoc
                 &
                 illa
                 sanctificatio
                 cujuscunque
                 modi
                 sit
                 quam
                 in
                 filiis
                 fidelium
                 esse
                 dixit
                 Apostolus
                 ,
                 ad
                 istam
                 de
                 baptismo
                 &
                 peccati
                 origine
                 vel
                 remissione
                 quaestionem
                 omnino
                 non
                 pertinet
              
               ]
               it
               will
               easily
               be
               reconciled
               to
               it
               ,
               if
               we
               but
               mark
               what
               question
               it
               is
               ,
               that
               there
               he
               speaks
               of
               ,
               even
               that
               which
               he
               had
               then
               in
               hand
               ,
               viz.
               whether
               baptisme
               were
               necessary
               to
               remission
               of
               sinnes
               ,
               and
               entring
               the
               kingdome
               of
               heaven
               .
            
             
             
               
               That
               this
               was
               the
               question
               in
               hand
               appeareth
               by
               the
               words
               immediately
               precedent
               ,
               which
               are
               these
               
                 sanctificatio
                 ,
                 Catechumen●
                 si
                 non
                 fuerit
                 baptizat●●
                 ,
                 non
                 ei
                 valet
                 ad
                 in●randum
                 regnum
                 coelorum
                 aut
                 ad
                 peccatorum
                 remissionem
                 ,
                 The
                 sanctification
                 of
                 a
                 Catechumenus
              
               (
               what
               that
               is
               he
               had
               mentioned
               before
               ,
               
                 Catechumenos
                 secundum
                 quendam
                 modum
                 suum
                 per
                 signum
                 Christi
                 &
                 orationem
                 impositionis
                 manuum
                 puto
                 sanctificari
                 ,
              
               that
               
                 some
                 kind
                 of
                 sanctification
                 which
                 the
                 unbaptized
                 might
                 have
                 by
                 prayer
              
               and
               
                 imposition
                 of
                 hands
              
               ,
               of
               which
               we
               sometimes
               read
               in
               the
               antients
               ,
               as
               hath
               elsewhere
               been
               shewed
               )
               
                 profits
                 him
                 not
                 for
                 the
                 entring
                 the
                 kingdome
                 of
                 heaven
                 ,
                 or
              
               obteining
               
                 remission
                 of
                 sins
                 ,
                 unless
                 he
                 be
                 baptized
                 .
                 And
                 therefore
                 that
                 sanctification
                 of
                 whatsoever
                 kind
                 it
                 is
                 ,
              
               viz.
               if
               it
               be
               
                 without
                 baptisme
                 ,
                 belongs
                 not
              
               ,
               saith
               he
               ,
               
                 to
                 the
                 question
              
               then
               in
               hand
               
                 concerning
                 baptisme
                 and
                 the
                 original
                 and
                 pardon
                 of
                 sin
                 .
              
            
             
               
               Here
               then
               I
               suppose
               is
               Saint
               Augustines
               meaning
               .
               The
               adversaries
               with
               whom
               he
               disputes
               (
               the
               Pelagians
               )
               to
               maintain
               the
               no
               necessity
               of
               
                 baptizing
                 infants
              
               for
               the
               remission
               of
               sinnes
               ,
               made
               use
               of
               that
               text
               ,
               and
               concluded
               from
               it
               the
               sanctitie
               of
               the
               
                 Christian
                 infant
                 birth
              
               ,
               before
               ,
               and
               without
               baptisme
               :
               To
               this
               he
               answers
               ,
               without
               any
               strict
               examination
               of
               the
               importance
               of
               that
               text
               ,
               that
               
                 whatsoever
                 sanctification
              
               it
               can
               be
               imagined
               to
               be
               ,
               that
               the
               Apostle
               speakes
               of
               ,
               except
               it
               be
               that
               of
               baptisme
               ,
               it
               cannot
               avail
               to
               the
               remission
               of
               sinnes
               ,
               &c.
               
               Some
               improper
               kind
               of
               sanctification
               ,
               saith
               he
               ,
               he
               may
               confesse
               ,
               
                 secundum
                 quendam
                 modum
              
               ,
               in
               him
               that
               is
               not
               yet
               baptized
               ,
               but
               that
               without
               
                 baptisme
                 non
                 valet
                 ad
                 intrandum
                 ,
                 is
                 not
                 of
                 force
                 for
                 entring
                 into
                 the
                 kingdome
                 of
                 heaven
                 ,
              
               and
               therefore
               whatsoever
               sanctification
               that
               is
               (
               viz.
               Whatsoever
               without
               baptisme
               )
               it
               belongs
               not
               to
               his
               question
               then
               before
               him
               ,
               and
               so
               the
               Apostles
               words
               can
               have
               no
               force
               against
               him
               .
            
             
               
               This
               I
               suppose
               then
               to
               be
               in
               brief
               S.
               Augustines
               meaning
               in
               that
               place
               ,
               that
               t
               is
               not
               the
               holinesse
               of
               the
               
                 Christian
                 infants
                 birth
              
               ,
               but
               of
               their
               baptisme
               ,
               which
               stands
               them
               in
               stead
               
                 toward
                 the
                 kingdome
                 of
                 heaven
              
               :
               And
               then
               that
               ,
               as
               it
               is
               no
               evidence
               on
               my
               side
               ,
               that
               he
               interpreted
               that
               place
               to
               the
               Cor.
               as
               I
               interpret
               it
               ,
               so
               it
               affirmes
               nothing
               to
               the
               contrary
               ,
               but
               leaves
               it
               
                 in
                 medio
              
               ,
               having
               his
               advantages
               other
               wayes
               against
               the
               disputers
               .
            
             
             
               
               However
               for
               the
               substance
               ,
               his
               accord
               with
               us
               is
               evident
               and
               his
               conclusion
               firme
               both
               in
               that
               place
               ,
               and
               l.
               3.
               
                 de
                 Pecc
                 .
                 mer.
                 &
                 Remiss
                 .
              
               c.
               12.
               
               
                 Illud
                 sine
                 dubitatione
                 tenendum
                 ,
                 quaecunque
                 illa
                 sanctificatio
                 sit
                 ,
                 non
                 valere
                 ad
                 Christianos
                 faciendos
                 ,
                 atque
                 ad
                 dimittenda
                 peccata
                 ,
                 nisi
                 Christiana
                 atque
                 Ecclesiasticâ
                 institutione
                 &
                 Sacramentis
                 ●ffici
                 〈◊〉
                 fidele●
                 .
                 It
                 is
                 to
                 be
                 held
                 without
                 doubting
                 ,
                 that
                 whatsoever
                 that
                 sanctification
                 be
                 ▪
                 it
                 availes
                 not
                 to
                 the
                 making
                 them
                 Christians
                 and
                 to
                 the
                 obteining
                 remission
                 of
                 sins
                 ,
                 unlesse
                 by
                 Christian
                 and
                 Ecclesiastical
                 institution
                 ,
                 and
                 by
                 the
                 Sacraments
                 they
                 be
                 made
                 faithfull
                 .
              
            
             
               
               This
               is
               all
               that
               I
               can
               seasonably
               return
               for
               the
               vindicating
               of
               my
               paraphrase
               ,
               It
               would
               be
               too
               immoderate
               an
               excursion
               to
               take
               notice
               of
               all
               his
               pretended
               objections
               to
               the
               former
               part
               of
               it
               ,
               which
               concerns
               the
               cohabiting
               of
               the
               believer
               with
               the
               unbeliever
               ,
               which
               I
               assure
               Mr.
               T.
               were
               easy
               fully
               to
               answer
               ,
               and
               shew
               his
               mistakes
               in
               each
               particular
               ,
               if
               the
               matter
               of
               our
               present
               dispute
               did
               require
               ,
               or
               would
               well
               bear
               a
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               of
               that
               length
               ,
               or
               if
               I
               thought
               it
               in
               the
               least
               degree
               usefull
               to
               the
               reader
               ,
               that
               I
               should
               farther
               explain
               the
               grounds
               of
               my
               paraphrase
               ,
               then
               as
               they
               are
               already
               laid
               before
               him
               ,
               Sect.
               31.
               &c.
               
            
             
               
               Yet
               because
               the
               reasons
               which
               I
               there
               tendred
               for
               the
               paraphrase
               taken
               from
               the
               notations
               of
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 hath
                 been
                 sanctified
              
               ]
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (
               not
               to
               ,
               but
               )
               
                 by
                 the
                 wife
              
               ]
               and
               by
               the
               plain
               
                 consequents
                 ,
                 what
                 knowest
                 thou
                 ô
                 wife
                 ,
                 whether
                 thou
                 shalt
                 save
                 thy
                 husband
              
               —
               are
               by
               Mr.
               T.
               examined
               with
               an
               endeavour
               to
               confute
               them
               ,
               and
               so
               to
               overthrow
               the
               whole
               paraphrase
               ,
               it
               may
               perhaps
               be
               thought
               usefull
               that
               I
               should
               take
               a
               view
               of
               those
               his
               indeavors
               ,
               and
               therefore
               that
               I
               shall
               now
               proceed
               to
               do
               ,
               and
               shall
               there
               meet
               with
               by
               the
               way
               what
               was
               most
               material
               in
               his
               former
               exceptions
               against
               my
               paraphrase
               .
            
          
           
             
             
               Sect.
               2.
               
               The
               rendring
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               [
               hath
               been
               sanctified
               ]
               defended
               .
               S.
               Hieromes
               testimonie
               .
               Enallages
               must
               not
               be
               made
               use
               of
               without
               necessity
               .
               No
               advantage
               from
               it
               here
               .
               Feigned
               instances
               of
               Enallage
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               
               FIrst
               then
               ,
               to
               my
               first
               evidence
               taken
               from
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 hath
                 been
                 sanctified
              
               ]
               referring
               to
               some
               
                 past
                 known
                 examples
              
               and
               experiences
               ,
               of
               this
               kind
               (
               of
               a
               
                 wives
                 converting
              
               the
               husband
               &c.
               )
               he
               hath
               a
               double
               answer
               ,
               1.
               
               That
               as
               my
               
                 paraphrase
                 expresseth
                 it
                 ,
                 it
                 should
                 signifie
                 not
                 onely
                 that
                 an
                 unbelieving
                 husband
                 hath
                 been
                 sanctified
                 ,
                 but
                 also
                 that
                 there
                 is
                 hope
                 they
                 will
                 ,
                 and
                 so
                 it
                 should
                 note
                 not
                 only
                 some
                 example
                 past
                 ,
                 but
                 also
                 some
                 to
                 come
                 ,
                 of
                 which
                 there
                 can
                 be
                 a
                 lesse
                 reasonable
                 account
                 given
                 then
                 of
                 putting
                 it
                 in
                 the
                 present
                 tense
                 in
                 English
                 .
              
               2.
               
               
                 That
                 the
                 Enallage
                 or
                 change
                 of
                 tense
                 is
                 frequent
                 ,
              
               c.
               11.14
               ▪
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 in
                 the
                 present
                 tense
                 for
                 the
                 future
                 ,
                 and
                 here
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 for
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 in
                 the
                 next
                 verse
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 in
                 the
                 preter
                 for
                 the
                 present
                 ,
                 and
                 so
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 here
                 ,
                 not
                 ,
                 hath
                 been
                 ,
                 but
                 is
                 sanctified
                 ,
                 or
                 if
                 in
                 the
                 preter
                 tense
                 ,
                 yet
                 that
                 to
                 be
                 understood
                 of
                 a
                 past
                 thing
                 yet
                 continued
                 ,
                 as
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Joh.
              
               3.18
               .
               
                 notes
                 an
                 act
                 still
                 continued
                 in
                 force
                 .
              
            
             
               
               To
               these
               two
               I
               reply
               briefely
               ,
               and
               first
               to
               the
               former
               (
               the
               same
               which
               he
               had
               mentioned
               before
               ,
               and
               excepted
               against
               as
               an
               excesse
               in
               my
               paraphrase
               ,
               but
               both
               there
               and
               here
               without
               the
               least
               cause
               ;
               )
               For
               in
               my
               paraphrase
               ,
               I
               look
               upon
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               as
               a
               verbe
               of
               the
               
                 preter
                 tense
              
               ,
               and
               as
               such
               onely
               adapt
               the
               sense
               to
               it
               ,
               referring
               it
               not
               to
               
                 future
                 hopes
              
               but
               to
               
                 past
                 experiences
              
               or
               examples
               ;
               Onely
               because
               examples
               are
               
                 rhetorical
                 syllogismes
              
               ,
               and
               what
               hath
               been
               frequently
               experimented
               may
               also
               reasonably
               be
               hoped
               ,
               I
               suppose
               that
               the
               Apostle
               so
               meant
               these
               examples
               ,
               as
               grounds
               of
               hoping
               the
               like
               for
               the
               future
               ,
               not
               making
               this
               of
               the
               future
               any
               part
               of
               the
               sense
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               preter
               ,
               but
               explicating
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               rational
               importance
               (
               which
               is
               somewhat
               more
               then
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               of
               the
               Apostles
               speech
               ,
               and
               supposing
               this
               conclusion
               to
               ly
               hid
               under
               this
               premisse
               ,
               
               as
               it
               is
               ordinary
               in
               all
               discourse
               to
               set
               down
               the
               premisses
               distinctly
               ,
               leaving
               the
               conclusion
               by
               every
               ones
               reason
               to
               be
               drawn
               from
               thence
               ,
               without
               setting
               it
               down
               explicitely
               .
            
             
               
               Wherein
               that
               I
               was
               not
               mistaken
               ,
               I
               had
               all
               assurance
               from
               v.
               16.
               where
               the
               argument
               is
               prest
               ,
               and
               the
               conclusion
               inferred
               more
               
                 explicitly
                 ,
                 For
                 what
                 knowest
                 thou
                 ,
                 ô
                 wife
                 ,
                 whether
                 thou
                 shalt
                 save
                 thy
                 husband
              
               —
               and
               the
               like
               mentioned
               in
               the
               Paraphrase
               from
               1
               Pet.
               3.1
               .
            
             
               
               And
               herein
               I
               have
               the
               authority
               of
               S.
               Hierome
               ;
               as
               for
               my
               rendring
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 by
                 the
                 woman
              
               (
               so
               I
               find
               it
               ,
               
                 per
                 mulierem
              
               ,
               in
               his
               7th
               
                 Epist
                 .
                 ad
                 Laetam
              
               ,
               and
               so
               
                 Marianus
                 Victorius
              
               in
               his
               Scholia
               assures
               us
               ,
               all
               the
               Copies
               antient
               and
               printed
               ,
               read
               it
               )
               so
               also
               for
               this
               part
               of
               my
               
                 Paraphrase
                 ,
                 exemplum
                 refert
              
               (
               saith
               he
               on
               the
               place
               )
               
                 quia
                 saepe
                 contigerit
                 ut
                 lucrifieret
                 vir
                 per
                 mulierem
                 ,
                 Vnde
                 &
                 Beatus
                 Petrus
                 ait
                 ,
                 ut
                 siquis
                 non
                 credideret
                 verbo
                 ,
                 per
                 mulierum
                 conversationem
                 sine
                 verbo
                 lucrifierent
                 ,
                 id
                 est
                 ,
                 cùm
                 viderint
                 eas
                 in
                 melius
                 commutatas
                 ,
                 cognoscant
                 omnes
                 Dei
                 legem
                 ita
                 confuetudine
                 inveterata
                 potuisse
                 mutari
                 ,
                 He
                 produceth
                 an
                 example
                 because
                 ,
              
               saith
               he
               ,
               
                 it
                 hath
                 often
                 happened
                 that
                 the
                 husband
                 hath
                 been
                 gained
                 by
                 the
                 wife
                 ,
                 according
                 to
                 that
                 of
                 S.
                 Peter
                 ,
                 that
                 if
                 any
                 man
                 believe
                 not
                 the
                 word
                 ,
                 he
                 should
                 without
                 the
                 word
                 be
                 gained
                 by
                 the
                 conversation
                 of
                 the
                 wife
                 ,
                 that
                 is
                 ,
                 that
                 when
                 they
                 shall
                 see
                 them
                 changed
                 to
                 the
                 better
                 ,
                 all
                 may
                 know
                 that
                 the
                 Law
                 of
                 God
                 might
                 have
                 been
                 taken
                 in
                 exchange
                 for
                 so
                 inveterate
                 a
                 custome
                 .
              
            
             
               
               And
               so
               again
               Ep.
               7.
               
                 ad
                 Laetam
              
               ,
               speaking
               of
               the
               like
               example
               ,
               Bene
               ,
               saith
               he
               ,
               
                 felicitérque
                 expectavimus
                 ;
                 Sancta
                 &
                 fidelis
                 domus
                 virum
                 sanctificat
                 infidelem
                 ,
                 we
                 have
                 well
                 and
                 happily
                 expected
              
               (
               i.
               e.
               not
               mist
               of
               our
               
                 expectation
                 )
                 an
                 holy
                 and
                 faithfull
                 house
                 sanctifies
                 an
                 unbeliever
                 ,
              
               adding
               his
               conceipt
               ,
               
                 ipsum
                 Jovem
                 ,
                 si
                 habuisset
                 talem
                 cognationem
                 ,
                 potuisse
                 in
                 Christum
                 credere
                 ,
                 that
                 Jupiter
                 himself
                 if
                 he
                 had
                 had
                 such
                 a
                 kindred
                 ,
                 might
                 have
                 been
                 brought
                 to
                 the
                 faith
                 of
                 Christ
                 .
              
            
             
               As
               for
               his
               2d
               answer
               ,
               I
               acknowledge
               such
               Enallages
               to
               be
               ordinarie
               in
               the
               Hebrew
               ,
               and
               sometimes
               ,
               but
               more
               rarely
               found
               in
               the
               
                 Hebraizing
                 Greeks
              
               ,
               or
               Hellenists
               ,
               and
               consequently
               that
               where
               the
               context
               will
               not
               bear
               the
               sense
               of
               the
               tense
               which
               is
               used
               ,
               there
               may
               be
               place
               for
               this
               
                 Grammatical
                 figure
              
               ,
               which
               yet
               is
               not
               to
               be
               made
               use
               of
               unnecessarily
               .
            
             
             
               
               Accordingly
               ,
               if
               there
               were
               any
               convincing
               reason
               offered
               ,
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               
                 preter
                 tense
              
               ]
               could
               not
               be
               born
               ,
               I
               should
               not
               then
               doubt
               to
               interpret
               it
               by
               this
               figure
               ,
               either
               in
               the
               present
               or
               some
               other
               tense
               :
               But
               when
               (
               as
               here
               it
               is
               evident
               )
               there
               is
               no
               such
               necessity
               ,
               then
               1.
               
               I
               cannot
               think
               fit
               to
               do
               so
               ,
               (
               t
               is
               dangerous
               to
               forsake
               the
               literal
               sense
               ,
               when
               it
               may
               be
               commodiously
               reteined
               ,
               and
               fly
               to
               either
               a
               Rhetorical
               ,
               or
               
                 Grammatical
                 figure
              
               )
               and
               having
               no
               motive
               to
               do
               so
               ,
               I
               am
               next
               to
               consider
               ,
               what
               is
               the
               properest
               importance
               of
               that
               phrase
               in
               that
               tense
               wherein
               it
               is
               used
               ,
               and
               then
               I
               could
               not
               (
               I
               believe
               )
               have
               fallen
               upon
               any
               thing
               more
               natural
               ,
               then
               that
               the
               
                 preter
                 forme
              
               of
               speech
               referred
               to
               the
               
                 past
                 experiences
              
               ,
               &c.
               
            
             
               
               This
               is
               a
               full
               satisfaction
               to
               his
               answer
               ,
               yet
               I
               may
               in
               the
               2d
               place
               
                 ex
                 abundanti
              
               adde
               thus
               much
               more
               ,
               that
               the
               utmost
               that
               he
               can
               pretend
               to
               by
               the
               enallage
               (
               whether
               of
               the
               preter
               for
               the
               present
               ,
               or
               of
               the
               preter
               understood
               of
               a
               past
               thing
               yet
               continued
               )
               is
               as
               commodious
               for
               my
               interpretation
               ,
               as
               the
               preter
               is
               :
               For
               if
               it
               be
               in
               the
               present
               ,
               then
               the
               importance
               will
               be
               ,
               that
               it
               is
               a
               matter
               of
               
                 present
                 daily
                 experience
              
               ;
               if
               in
               the
               
                 past
                 continued
              
               ,
               then
               that
               it
               is
               matter
               both
               of
               past
               and
               
                 present
                 experience
              
               that
               the
               unbeliever
               is
               thus
               wrought
               upon
               by
               the
               believer
               ,
               and
               brought
               into
               the
               Church
               by
               baptisme
               ,
               and
               this
               a
               just
               ground
               of
               hope
               ,
               that
               so
               it
               may
               be
               again
               in
               any
               particular
               instance
               ,
               and
               so
               a
               
                 competent
                 motive
              
               that
               the
               
                 believing
                 wife
              
               should
               abide
               with
               the
               
                 infidel
                 husband
              
               ,
               and
               not
               depart
               as
               long
               as
               he
               will
               live
               peaceably
               with
               her
               ,
               and
               this
               sure
               was
               S.
               Hieromes
               understanding
               in
               the
               words
               newly
               cited
               ,
               
                 exemplum
                 refert
                 ,
                 quia
                 saepe
                 contigerit
              
               &c.
               the
               
                 Apostle
                 makes
                 instance
                 ,
                 produceth
                 example
                 ,
              
               that
               this
               hath
               (
               and
               doth
               )
               
                 ordinarily
                 come
                 to
                 passe
              
               ;
               And
               to
               that
               also
               exactly
               agrees
               the
               16th
               verse
               ,
               
                 For
                 how
                 knowest
                 thou
              
               &c.
               
            
             
               
               As
               for
               Mr.
               T.
               his
               instances
               of
               Euallage
               ,
               though
               now
               I
               may
               safely
               yield
               them
               all
               ,
               and
               rather
               gain
               then
               lose
               by
               them
               ,
               I
               shall
               yet
               in
               the
               last
               place
               adde
               my
               sense
               ,
               that
               no
               one
               of
               them
               is
               any
               way
               convincing
               ;
               that
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               not
               ,
               c.
               1.
               l.
               24.
               for
               his
               passion
               was
               now
               so
               neer
               approaching
               ,
               that
               it
               might
               very
               fitly
               be
               represented
               as
               present
               ,
               and
               so
               that
               be
               the
               force
               of
               the
               
                 present
                 tense
              
               .
            
             
               
               That
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               is
               not
               pertinent
               for
               certainly
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               is
               not
               for
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               was
               ]
               which
               is
               the
               enallage
               of
               tenses
               ,
               nor
               is
               there
               
               any
               necessity
               it
               should
               be
               for
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               (
               the
               enallage
               of
               modes
               )
               the
               rendring
               is
               proper
               ,
               
                 else
                 are
                 your
                 children
                 unclean
              
               ,
               and
               exactly
               all
               one
               with
               
                 else
                 were
              
               ,
               the
               change
               of
               the
               mode
               not
               changing
               the
               sense
               in
               this
               matter
               ;
               which
               was
               the
               cause
               why
               I
               followed
               the
               English
               rendring
               ,
               and
               made
               no
               change
               in
               that
               translation
               .
            
             
               
               As
               for
               his
               3d
               instance
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               v.
               15.
               which
               he
               saith
               is
               
                 manifestly
                 put
                 in
                 the
                 preter
                 tense
                 for
                 the
                 present
                 ,
              
               I
               cannot
               be
               convinced
               of
               it
               ,
               The
               context
               will
               well
               bear
               the
               
                 preter
                 tense
                 yet
                 continued
              
               [
               no
               Law
               of
               
                 Christ
                 hath
              
               or
               doth
               thus
               inslave
               her
               ]
               or
               the
               preter
               tense
               simply
               [
               she
               by
               entring
               the
               bonds
               of
               
                 marriage
                 hath
              
               not
               thus
               inslaved
               her self
               ]
               that
               she
               should
               think
               her self
               bound
               to
               do
               any
               thing
               contrarie
               to
               her
               religion
               in
               order
               to
               continuing
               with
               her
               husband
               .
            
             
               
               As
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Joh.
               3.18
               .
               I
               wonder
               it
               could
               be
               thought
               fit
               to
               be
               produced
               to
               the
               prejudice
               of
               the
               preter
               sense
               ,
               when
               the
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               already
               ]
               which
               is
               present
               ,
               is
               an
               evident
               proof
               of
               the
               preter
               sense
               ,
               and
               if
               it
               be
               continued
               as
               well
               as
               past
               (
               he
               that
               
                 hath
                 been
                 condemned
              
               remaining
               still
               under
               condemnation
               )
               this
               is
               still
               perfectly
               agreeable
               to
               my
               notion
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               unbeliever
               oft
               
                 hath
                 been
              
               ,
               and
               daily
               
                 is
                 converted
              
               ,
               and
               brought
               to
               baptisme
               by
               the
               believer
               .
            
             
               
               And
               so
               much
               for
               all
               the
               grounds
               of
               his
               first
               exception
               ,
               and
               his
               two
               answers
               to
               my
               inference
               from
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               ]
            
          
           
             
               Sect.
               3.
               
               The
               rendring
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               by
               the
               woman
               ]
               defended
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Col.
               1.23
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Act.
               4.
               
               Ireneus
               no
               Latine
               author
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Act.
               7.
               
               Gal.
               
                 1.16
                 .
                 1
              
               Pet.
               1.5
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Deut.
               28.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Psal
               .
               68.
               
               My
               proof
               of
               the
               interpretation
               from
               the
               context
               .
            
             
               
               THE
               2d
               concernes
               the
               rendring
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               I
               read
               ,
               [
               
                 by
                 the
                 woman
              
               ]
               but
               he
               
                 [
                 to
                 the
                 woman
                 ]
                 as
                 [
                 to
                 ]
                 is
                 a
                 note
                 of
                 the
                 dative
                 case
                 ,
                 and
                 so
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 redundant
                 .
              
            
             
               
               And
               the
               reason
               ,
               saith
               he
               ,
               that
               he
               still
               adheres
               to
               his
               way
               ,
               is
               ,
               be
               -
               
                 because
                 this
                 seems
                 to
              
               him
               
                 the
                 fairest
                 ,
                 easiest
                 ,
                 and
                 most
                 congruous
                 
                 sense
                 thus
                 to
                 expound
                 it
                 ,
                 The
                 believer
                 may
                 abide
                 with
                 the
                 unbelieving
                 yoke-fellow
                 ,
                 For
                 though
                 he
                 be
                 an
                 unbeliever
                 ,
                 and
                 in
                 himself
                 unsanctified
                 ,
                 yet
                 in
                 or
                 to
                 his
                 wife
                 he
                 is
                 as
                 if
                 he
                 were
                 sanctified
                 ,
                 it
                 's
                 all
                 one
                 in
                 respect
                 of
                 conjugal
                 use
                 ,
                 as
                 if
                 be
                 were
                 sanctified
                 .
              
            
             
               
               To
               this
               reason
               I
               have
               many
               things
               to
               answer
               ,
               1.
               
               That
               the
               very
               rendring
               it
               ,
               is
               the
               begging
               the
               question
               ,
               which
               is
               onely
               this
               (
               in
               this
               matter
               )
               whether
               this
               be
               the
               
                 fairest
                 ,
                 easiest
                 ,
                 and
                 most
                 congruous
                 sense
                 ,
              
               and
               must
               not
               be
               here
               supposed
               ,
               when
               it
               should
               be
               proved
               .
            
             
               
               2dly
               .
               That
               if
               it
               were
               the
               fairest
               sense
               ,
               yet
               if
               the
               words
               bear
               it
               not
               ,
               it
               must
               not
               be
               affixt
               to
               them
               ,
               if
               it
               be
               more
               capable
               of
               another
               ;
               and
               whether
               they
               will
               bear
               it
               or
               no
               ,
               is
               the
               question
               again
               ,
               on
               occasion
               of
               which
               this
               inquiry
               is
               made
               into
               the
               use
               of
               the
               preposition
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               to
               suppose
               again
               that
               it
               will
               signifie
               [
               to
               ]
               in
               the
               dative
               sense
               ,
               before
               it
               is
               proved
               it
               will
               ,
               is
               a
               second
               begging
               the
               question
               ,
               a
               paralogisme
               in
               stead
               of
               a
               reason
               .
            
             
               
               3dly
               .
               The
               fairenesse
               of
               the
               sense
               (
               simply
               taken
               )
               is
               not
               attempted
               to
               be
               proved
               ,
               which
               yet
               doth
               stand
               in
               great
               need
               of
               it
               ;
               For
               beside
               the
               redundance
               ,
               or
               unusual
               sense
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               some
               other
               parts
               of
               the
               rendring
               are
               none
               of
               the
               fairest
               ,
               As
               1.
               
                 the
                 believer
                 may
                 abide
              
               ]
               as
               if
               it
               were
               simply
               free
               to
               abide
               or
               not
               abide
               ,
               whereas
               in
               the
               present
               case
               (
               when
               the
               unbeliever
               is
               willing
               to
               abide
               with
               the
               believer
               )
               the
               believer
               is
               by
               the
               Apostle
               counselled
               at
               least
               ,
               if
               not
               commanded
               (
               and
               that
               is
               more
               then
               a
               liberty
               ,
               that
               he
               may
               )
               To
               him
               the
               Apostle
               saith
               (
               and
               his
               sayings
               have
               sure
               authority
               with
               them
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 let
                 him
                 not
                 put
                 away
              
               .
               Nay
               the
               interdict
               of
               Christ
               belonging
               to
               all
               ,
               but
               that
               one
               case
               of
               
                 fornication
                 ,
                 Mat.
              
               5.
               and
               Mat.
               19.
               it
               is
               evident
               that
               by
               force
               thereof
               the
               believing
               man
               must
               not
               
                 put
                 away
              
               the
               unbeliever
               ,
               that
               is
               guilty
               of
               no
               more
               but
               unbeliefe
               ;
               And
               accordingly
               the
               
                 preface
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 —
                 But
                 for
                 the
                 rest
              
               (
               or
               ,
               
                 for
                 the
                 other
              
               questions
               ,
               v.
               1.6.8.10
               .
               )
               
                 say
                 I
                 ,
                 not
                 the
                 Lord
              
               ]
               must
               be
               applied
               not
               to
               the
               immediate
               consequents
               ,
               of
               the
               
                 believers
                 not
                 putting
                 away
              
               the
               unbeliever
               ,
               that
               will
               stay
               with
               him
               (
               for
               that
               had
               been
               determined
               by
               Christ
               in
               the
               Negative
               )
               but
               to
               v.
               15.
               
               
                 If
                 the
                 unbelieving
                 depart
              
               ,
               i.
               e.
               if
               the
               unbeliever
               wlll
               not
               dwell
               with
               the
               believer
               ,
               except
               the
               believer
               forsake
               his
               ,
               or
               her
               religion
               ,
               what
               shall
               be
               done
               then
               ?
               And
               to
               that
               the
               
                 Apostles
                 counsel
              
               is
               ,
               that
               
                 mariage
                 inslaves
              
               not
               the
               believer
               so
               far
               .
            
             
             
               
               All
               which
               is
               a
               competent
               prejudice
               to
               that
               part
               of
               Mr.
               T.
               his
               sense
               ,
               
                 The
                 believer
                 may
                 abide
              
               ,
               For
               if
               that
               be
               it
               ,
               even
               when
               the
               unbeliever
               is
               willing
               to
               abide
               ,
               then
               she
               may
               also
               depart
               ,
               if
               she
               rather
               choose
               ,
               which
               will
               be
               found
               contrary
               to
               Christ's
               precept
               ,
               and
               so
               may
               not
               be
               admitted
               .
            
             
               
               2dly
               .
               In
               this
               rendring
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               englished
               (
               not
               by
               is
               or
               
                 hath
                 been
                 sanctified
              
               ,
               but
               )
               by
               [
               
                 is
                 as
                 if
                 he
                 were
                 sanctified
              
               ]
               which
               indeed
               acknowledgeth
               that
               he
               is
               not
               truely
               (
               in
               any
               respect
               )
               sanctified
               ,
               and
               then
               sure
               this
               will
               be
               a
               strange
               
                 construction
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 unbeliever
                 (
                 is
                 not
                 sanctified
              
               but
               )
               
                 is
                 as
                 if
                 he
                 were
                 sanctified
                 ,
              
               when
               yet
               literally
               it
               must
               be
               rendred
               
                 the
                 unbeliever
                 hath
                 been
              
               ,
               or
               (
               to
               gratifie
               Mr.
               
                 T.
                 )
                 is
              
               or
               
                 continues
                 to
                 be
                 sanctified
              
               :
               For
               what
               is
               this
               but
               to
               interpret
               an
               affirmative
               by
               interposing
               a
               
                 negation
                 ,
                 he
                 is
                 sanctified
              
               ,
               by
               
                 he
                 is
                 not
              
               ?
               for
               so
               assuredly
               he
               is
               not
               ,
               if
               he
               onely
               
                 be
                 as
                 if
                 he
                 were
              
               .
            
             
               With
               this
               let
               any
               man
               compare
               the
               interpretation
               I
               have
               given
               ,
               
                 the
                 unbeliever
                 hath
                 been
                 sanctified
                 by
                 the
                 believer
                 ,
              
               i.
               e.
               examples
               there
               are
               of
               such
               as
               have
               been
               thus
               converted
               from
               their
               unbeliefe
               ,
               and
               this
               sense
               inforced
               by
               the
               interrogation
               ,
               v.
               16.
               
               
                 For
                 what
                 knowest
                 thou
                 ,
                 ô
                 woman
                 ,
                 whether
                 thou
                 shalt
                 save
                 the
                 man
              
               &c.
               and
               by
               S.
               
                 Peters
                 aphorisme
              
               of
               daily
               observation
               ,
               1
               Pet.
               3.1
               .
               
                 the
                 husband
                 that
                 obeyes
                 not
                 the
                 word
                 ,
              
               i.
               e.
               the
               unbeliever
               ,
               may
               probably
               be
               gained
               by
               the
               conversation
               of
               the
               wife
               ,
               and
               then
               let
               him
               impartially
               passe
               judgement
               ,
               which
               is
               the
               fairest
               and
               
                 easiest
                 rendring
              
               .
            
             
               
               His
               2d
               reason
               is
               ,
               because
               
                 though
                 the
                 Dr.
                 deny
                 it
                 ,
                 yet
              
               (
               saith
               he
               )
               
                 I
                 averre
                 ,
                 that
                 the
                 notion
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 for
                 to
                 ,
                 as
                 a
                 sign
                 of
                 the
                 dative
                 case
                 ,
                 is
                 found
                 more
                 then
                 once
                 in
                 the
                 New
                 Testament
                 .
              
            
             
               
               The
               truth
               of
               this
               I
               must
               now
               examine
               by
               the
               proofs
               offered
               for
               the
               affirmation
               .
               And
               his
               first
               proofe
               ,
               is
               from
               Mat.
               17.12
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               This
               ,
               saith
               he
               ,
               
                 cannot
                 be
                 eluded
                 ,
                 because
                 the
                 same
                 speech
                 is
                 Mar.
              
               9.13
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 and
                 rendred
                 by
                 Beza
                 in
                 the
                 former
                 place
                 ,
                 fecerunt
                 ei
                 ,
                 they
                 did
                 to
                 him
                 ,
              
               2.
               
               
                 Whereas
                 the
                 Doctor
                 saith
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 used
                 for
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 upon
                 him
                 or
                 against
                 him
                 ,
                 It
                 had
                 been
                 meet
                 the
                 Doctor
                 should
                 have
                 given
                 one
                 instance
                 at
                 least
                 of
                 such
                 construction
                 ,
                 which
                 ,
              
               saith
               he
               ,
               
                 I
                 do
                 not
                 believe
                 he
                 can
                 do
                 .
              
            
             
               
               To
               this
               I
               answer
               ,
               1.
               
               By
               two
               ready
               instances
               in
               one
               verse
               ,
               Lu.
               23.31
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               
                 If
                 they
                 do
                 these
                 things
              
               (
               our
               ordinary
               English
               reades
               
                 in
                 a
                 green
                 tree
              
               ,
               
               but
               the
               sense
               and
               propriety
               directs
               us
               to
               )
               
                 on
                 the
                 green
                 tree
                 ,
                 what
                 shall
                 be
                 done
                 on
                 the
                 dry
                 ?
              
               here
               is
               the
               very
               phrase
               that
               is
               used
               in
               that
               place
               of
               Matthew
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               then
               for
               S.
               Markes
               using
               (
               in
               the
               parallel
               place
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               that
               proves
               not
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               was
               redundant
               in
               S.
               Matthew
               ,
               or
               that
               it
               was
               a
               bare
               sign
               of
               the
               dative
               case
               ,
               it
               being
               free
               to
               S.
               Marke
               to
               use
               any
               other
               expression
               ,
               different
               from
               S.
               Matthew
               ,
               so
               he
               reteined
               the
               sense
               ,
               as
               it
               is
               clear
               in
               this
               place
               he
               doth
               ,
               
                 doing
                 injuries
                 to
                 him
              
               ,
               being
               all
               one
               in
               effect
               with
               upon
               or
               
                 against
                 him
              
               ,
               though
               the
               phrases
               are
               not
               the
               same
               ,
               which
               no
               way
               inferres
               that
               when
               the
               change
               of
               the
               phrase
               changes
               the
               sense
               ,
               it
               were
               lawfull
               so
               to
               varie
               it
               ,
               as
               in
               the
               place
               we
               have
               in
               hand
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               't
               is
               on
               both
               sides
               supposed
               to
               do
               .
            
             
               
               A
               2d
               instance
               which
               he
               
                 conceives
                 cannot
                 be
                 eluded
                 ,
                 is
                 Col.
              
               1.23
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 which
                 was
                 preached
                 to
                 every
                 creature
                 ,
              
               and
               this
               he
               proves
               to
               be
               the
               
                 onely
                 rendring
              
               ▪
               1.
               
               
                 Because
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 to
                 preach
                 ,
                 is
                 commonly
                 with
                 a
                 dative
                 case
                 of
                 the
                 object
                 ,
                 and
                 though
                 ,
              
               1
               Tim.
               3.16
               .
               
                 it
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 yet
                 our
                 translators
                 ,
                 and
                 the
                 vulgar
                 ,
                 and
              
               Beza
               
                 read
                 it
                 unto
                 the
                 Gentiles
                 ,
                 as
                 if
                 there
                 it
                 noted
                 onely
                 a
                 dative
                 case
                 ,
                 and
                 if
                 it
                 were
                 among
                 the
                 Gentiles
                 ,
                 there
                 ,
                 yet
                 here
                 Col.
              
               1.23
               .
               
                 it
                 cannot
                 be
                 so
                 ,
                 because
                 the
                 object
                 is
                 in
                 the
                 singular
                 number
                 ,
                 but
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 when
                 it
                 is
                 for
                 among
                 ,
                 is
                 joyned
                 still
                 with
                 a
                 noun
                 of
                 the
                 plural
                 :
                 and
              
               2.
               
               
                 That
                 which
              
               ,
               saith
               he
               ,
               
                 puts
                 this
                 out
                 of
                 all
                 doubt
                 ,
                 is
                 ,
                 that
                 the
                 phrase
                 Col.
              
               1.
               
                 answers
                 Mar.
              
               15.16
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               
               But
               to
               all
               this
               the
               answer
               is
               ready
               ,
               by
               observing
               the
               exact
               notation
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               the
               
                 whole
                 creation
              
               (
               as
               we
               render
               it
               Rom.
               8.22
               .
               )
               as
               that
               signifies
               the
               whole
               ,
               but
               especially
               the
               
                 Gentile
                 world
              
               ,
               and
               accordingly
               is
               exprest
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Mat.
               28.
               and
               farther
               explained
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 the
                 whole
                 world
              
               ,
               to
               which
               in
               S.
               Mark
               they
               are
               appointed
               to
               go
               ,
               when
               they
               were
               thus
               to
               
                 preach
                 the
                 Gospel
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
              
               this
               
                 whole
                 creation
              
               .
               Now
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               this
               notion
               it
               is
               clear
               ,
               that
               though
               it
               be
               in
               the
               singular
               number
               ,
               yet
               that
               hath
               the
               power
               of
               the
               plural
               ,
               as
               the
               word
               [
               world
               ]
               and
               the
               like
               ,
               which
               every
               body
               knowes
               ,
               is
               a
               noun
               of
               Multitude
               ,
               and
               so
               is
               creation
               ,
               when
               it
               is
               thus
               taken
               for
               the
               
                 whole
                 created
                 world
              
               ,
               meaning
               this
               world
               of
               men
               ,
               the
               nations
               or
               people
               of
               the
               world
               .
            
             
               
               And
               then
               there
               can
               be
               no
               doubt
               but
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               is
               most
               exactly
               thus
               to
               be
               rendred
               ,
               
                 preached
                 in
              
               ,
               or
               
                 among
                 the
                 whole
                 creation
              
               ,
               as
               Gal.
               1.16
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 preach
                 in
                 the
                 nations
              
               ,
               or
               
                 among
                 the
                 Gentiles
              
               ,
               and
               so
               1
               Tim.
               3.16
               .
               also
               ,
               though
               the
               sense
               being
               no
               way
               altered
               by
               rendring
               it
               
                 unto
                 the
                 whole
                 creation
              
               ,
               or
               
                 every
                 creature
              
               ,
               and
               
                 to
                 the
                 Gentiles
              
               ,
               it
               matters
               little
               though
               it
               be
               promiscuously
               thus
               rendred
               in
               all
               these
               places
               ,
               which
               yet
               must
               not
               prescribe
               for
               other
               places
               ,
               where
               the
               sense
               is
               so
               much
               changed
               by
               the
               divers
               rendring
               ,
               as
               in
               this
               case
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               is
               observable
               ,
               where
               therefore
               the
               literal
               rendring
               being
               retained
               ,
               we
               are
               not
               reasonably
               to
               conclude
               any
               more
               from
               it
               ,
               then
               that
               literal
               rendring
               will
               afford
               us
               .
               As
               for
               the
               parallel
               phrase
               Mar.
               16.
               that
               doubtless
               can
               prove
               nothing
               ,
               1.
               
               Because
               the
               places
               are
               not
               ,
               nor
               can
               be
               thought
               parallel
               ,
               2.
               
               Because
               if
               they
               were
               ,
               (
               as
               of
               Mat.
               28.
               and
               Mar.
               16.
               hath
               been
               granted
               )
               yet
               the
               parallel
               lying
               onely
               in
               the
               sense
               ,
               and
               that
               being
               all
               one
               ,
               whether
               they
               
                 preacht
                 to
              
               or
               
                 among
                 the
                 Gentiles
              
               ,
               this
               no
               way
               concludes
               that
               the
               phrases
               are
               the
               same
               ,
               or
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               one
               redundant
               ,
               which
               is
               the
               onely
               thing
               for
               the
               proving
               of
               which
               this
               parallel
               is
               produced
               ,
               but
               of
               that
               I
               have
               formerly
               spoken
               .
            
             
               
               His
               third
               instance
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Act.
               4.12
               .
               which
               he
               
                 cannot
                 yet
                 conceive
                 ,
                 but
                 that
                 it
                 is
                 better
                 rendred
                 ,
                 to
                 men
                 ,
                 then
                 among
                 men
                 .
              
               And
               his
               reasons
               are
               ,
               1.
               
               
                 Because
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 hath
                 most
                 regularly
                 and
                 consequently
                 a
                 dative
                 case
                 of
                 the
                 person
                 after
                 it
                 .
              
               2.
               
               
                 Because
                 if
                 it
                 had
                 been
                 among
                 men
                 ,
                 it
                 had
                 been
                 to
                 be
                 placed
                 after
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 other
                 ,
                 there
                 is
                 no
                 other
                 name
                 among
                 men
                 ,
                 given
                 ,
                 but
                 being
                 placed
                 after
                 given
                 ,
                 it
                 is
                 to
                 be
                 expounded
                 as
                 referred
                 to
                 given
                 ,
                 not
                 to
                 other
                 ,
                 and
                 so
                 must
                 be
                 read
                 ,
                 to
                 men
                 ,
                 not
                 ,
                 among
                 men
                 .
              
               3.
               
               
                 It
                 seems
                 no
                 good
                 sense
                 ,
                 nor
                 true
                 ,
                 that
                 Christ
                 was
                 a
                 name
                 given
                 among
                 men
                 ,
                 for
                 though
                 he
                 were
                 among
                 men
                 ,
                 yet
                 he
                 was
                 given
                 from
                 above
                 .
              
               To
               all
               which
               he
               addes
               the
               judgement
               of
               Irenaeus
               ,
               l.
               3.
               c.
               12.
               cited
               by
               Beza
               ,
               and
               a
               parallel
               phrase
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Act.
               7.44
               .
            
             
               
               To
               these
               I
               answer
               ,
               1.
               
               That
               t
               is
               true
               that
               when
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               hath
               any
               case
               of
               the
               person
               following
               and
               governed
               by
               it
               ,
               that
               is
               constantly
               the
               dative
               ,
               but
               that
               is
               no
               way
               applicable
               to
               this
               phrase
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               for
               there
               the
               persons
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               are
               governed
               by
               the
               preposition
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               not
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               
               To
               the
               2d.
               That
               the
               construction
               by
               among
               ,
               is
               very
               good
               ,
               placing
               it
               after
               
                 given
                 ,
                 there
                 is
                 no
                 other
                 name
                 given
                 among
                 men
                 ,
              
               i.
               e.
               
               no
               means
               of
               salvation
               afforded
               by
               God
               ,
               and
               continued
               
                 among
                 men
              
               .
            
             
               
               To
               the
               3d.
               That
               Christ's
               being
               
                 given
                 from
                 above
              
               ,
               no
               way
               prejudges
               his
               being
               
                 given
                 among
                 men
              
               ,
               both
               because
               the
               benefit
               of
               this
               gift
               is
               as
               a
               common
               donative
               ,
               distributed
               
                 among
                 men
              
               ,
               and
               also
               because
               this
               gift
               is
               dispenst
               in
               forme
               of
               
                 humane
                 flesh
                 ,
                 Christ
              
               is
               become
               man
               ,
               and
               to
               be
               found
               and
               seen
               
                 among
                 men
              
               .
            
             
               
               And
               to
               the
               last
               ,
               for
               the
               place
               of
               Irenaeus
               ,
               t
               is
               strange
               that
               neither
               Mr.
               T.
               nor
               Beza
               whom
               he
               transcribed
               ,
               should
               remember
               that
               Irenaeus
               wrote
               Greek
               ,
               and
               that
               as
               the
               
                 Latine
                 translation
                 [
                 datum
                 hominibus
              
               ]
               is
               not
               written
               by
               Irenaeus
               ,
               so
               there
               is
               no
               question
               but
               
                 Irenaeus's
                 Greek
              
               was
               the
               same
               with
               the
               text
               in
               the
               Acts
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               then
               the
               
                 Translator
                 (
                 barbarous
              
               enough
               through
               that
               whole
               book
               )
               is
               to
               be
               reformed
               by
               the
               Author
               ,
               and
               not
               the
               Author
               judged
               of
               by
               the
               Translator
               ;
               Or
               if
               he
               were
               ,
               and
               
                 Irenaeus's
                 Greek
              
               did
               really
               read
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               without
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               as
               the
               Translator
               doth
               [
               hominibus
               ]
               without
               [
               in
               ]
               then
               I
               must
               resolve
               ,
               that
               the
               copie
               of
               the
               Scripture
               ,
               which
               he
               followed
               ,
               did
               so
               read
               before
               him
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               and
               if
               so
               ,
               then
               what
               proof
               can
               Mr.
               T.
               have
               from
               thence
               that
               in
               other
               places
               or
               phrases
               ,
               where
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               found
               in
               all
               copies
               ,
               it
               shall
               be
               redundant
               ,
               and
               signifie
               no
               more
               ,
               then
               if
               it
               were
               not
               to
               be
               found
               there
               ?
            
             
               
               As
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               it
               must
               certainly
               be
               rendred
               ,
               
                 among
                 the
                 Fathers
              
               ,
               thus
               ,
               
                 the
                 tabernacle
                 of
                 witness
                 was
                 among
                 our
                 Fathers
                 in
                 the
                 wilderness
                 :
              
               T
               is
               pity
               the
               reader
               should
               be
               exercised
               and
               detained
               with
               such
               debates
               as
               these
               ,
               with
               which
               yet
               in
               obedience
               to
               Mr.
               T.
               I
               must
               farther
               importune
               him
               .
            
             
               
               For
               a
               4th
               instance
               he
               again
               resumes
               that
               of
               Gal.
               1.16
               .
               and
               2
               Pet.
               1.5
               .
               That
               Gal.
               1.
               where
               of
               God
               the
               Apostle
               saith
               ,
               that
               
                 he
                 was
                 pleased
                 to
                 reveale
                 his
                 own
                 sonne
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               when
               I
               had
               rendred
               that
               by
               ,
               or
               
                 through
                 me
              
               ,
               to
               
                 others
                 ,
                 This
                 exposition
              
               ,
               saith
               he
               ,
               
                 makes
                 the
                 Apostle
                 tautologize
                 ineptly
              
               .
            
             
               
               This
               strange
               undecent
               expression
               I
               wish
               had
               been
               spared
               ,
               for
               certainly
               there
               was
               little
               temptation
               for
               it
               :
               why
               ,
               I
               pray
               ,
               might
               not
               the
               Apostle
               without
               incurring
               either
               part
               of
               that
               censure
               ,
               say
               ,
               
                 God
                 was
                 pleased
                 through
                 me
                 to
                 reveal
                 his
                 sonne
                 ,
              
               and
               by
               way
               of
               explication
               ,
               (
               and
               withall
               to
               denote
               the
               designation
               of
               that
               Apostle
               to
               his
               peculiar
               province
               ,
               as
               the
               Apostle
               of
               the
               uncircumcision
               )
               adde
               ,
               
                 that
                 I
                 might
                 preach
                 the
                 Gospel
                 to
                 the
                 Gentiles
                 .
              
               Certainly
               
               every
               explication
               of
               an
               obscurer
               or
               narrower
               ,
               by
               a
               clearer
               or
               larger
               phrase
               ,
               is
               not
               
                 inept
                 tantologie
              
               ,
               but
               that
               which
               all
               writers
               which
               have
               desired
               to
               speak
               intelligibly
               ,
               have
               always
               been
               full
               of
               .
            
             
               
               And
               yet
               2dly
               the
               latter
               part
               here
               ▪
               of
               his
               
                 preaching
                 the
                 Gospell
                 to
                 the
                 Gentiles
              
               (
               he
               being
               peculiarly
               the
               Apostle
               of
               the
               Gentiles
               ,
               as
               Peter
               and
               John
               were
               of
               the
               Jewes
               wheresoever
               dispersed
               )
               is
               more
               then
               was
               pretended
               to
               be
               said
               by
               my
               rendring
               and
               paraphrasing
               the
               former
               part
               of
               it
               ;
               for
               in
               that
               those
               others
               had
               not
               been
               defined
               ,
               who
               they
               were
               ,
               or
               limited
               to
               the
               Gentiles
               .
            
             
               
               This
               Mr
               T.
               adverted
               not
               in
               his
               objection
               ,
               I
               desire
               he
               will
               now
               take
               notice
               of
               it
               .
               For
               that
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               I
               need
               adde
               no
               more
               to
               what
               I
               had
               before
               said
               ,
               that
               it
               is
               most
               fully
               rendred
               thus
               ,
               unto
               or
               
                 over
                 and
                 above
                 your
                 faith
                 superadde
                 virtue
                 ,
              
               or
               fortitude
               .
            
             
               
               
                 Two
                 places
              
               ,
               he
               saith
               ,
               he
               
                 had
                 formerly
                 produced
                 out
                 of
                 the
                 old
                 Testament
                 ,
                 Deut.
              
               28.60
               .
               and
               2
               Kin.
               7.27
               .
               
                 and
                 now
                 addes
                 one
                 more
                 ,
                 Psal
                 .
              
               68.18
               .
               But
               besides
               that
               three
               onely
               places
               in
               the
               whole
               old
               Testament
               ,
               would
               never
               inferre
               that
               so
               it
               must
               be
               in
               this
               place
               of
               the
               new
               ,
               there
               being
               many
               more
               to
               preponderate
               for
               the
               contrary
               ,
               and
               there
               being
               no
               pretense
               of
               necessity
               that
               thus
               it
               must
               be
               here
               ,
               besides
               this
               ,
               I
               say
               ,
               it
               will
               be
               found
               ,
               that
               these
               three
               will
               be
               of
               no
               availe
               to
               him
               .
            
             
               
               Of
               the
               two
               former
               the
               2d
               
                 is
                 not
              
               ,
               there
               be
               but
               20.
               vers
               .
               in
               that
               Chapter
               ,
               and
               therefore
               no
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               27th
               :
               and
               for
               the
               former
               we
               well
               read
               it
               ,
               
                 unto
                 thee
              
               ,
               where
               the
               72.
               reads
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               the
               ordinary
               way
               of
               acception
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               
               And
               lastly
               ,
               for
               his
               new
               sprung
               
                 testimonie
                 ,
                 Psal
              
               .
               68.18
               .
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 for
                 which
              
               saith
               he
               
                 the
                 Apostle
                 hath
                 Eph
                 ▪
              
               4.8
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               he
               takes
               to
               be
               
                 more
                 then
                 enough
                 to
                 refute
                 the
                 Doctor
                 ,
              
               t
               is
               presently
               visible
               that
               it
               hath
               no
               manner
               of
               force
               in
               it
               ;
               For
               though
               those
               two
               places
               are
               perfectly
               parallel
               ,
               as
               to
               the
               matter
               ,
               yet
               for
               the
               expression
               t
               is
               evidently
               very
               different
               ,
               in
               one
               [
               
                 thou
                 hast
                 received
              
               ]
               in
               the
               other
               [
               
                 he
                 hath
                 given
              
               ]
               and
               so
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               for
               or
               
                 among
                 men
              
               ]
               must
               of
               all
               necessity
               differ
               from
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 to
                 men
              
               ]
               For
               how
               could
               it
               be
               sense
               to
               fay
               ,
               
                 thou
                 hast
                 received
                 gifts
                 to
                 men
                 ?
              
               yet
               so
               it
               must
               be
               ,
               to
               make
               good
               Mr.
               T.
               his
               observation
               ,
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               signifies
               to
               ,
               or
               is
               redundant
               ,
               or
               the
               note
               of
               a
               
                 dative
                 case
              
               .
            
             
             
               
               And
               so
               he
               never
               had
               a
               more
               improper
               season
               for
               his
               triumphs
               ;
               never
               lesse
               cause
               to
               tell
               others
               of
               
                 taking
                 ad
                 randum
              
               ,
               when
               he
               himself
               was
               so
               far
               removed
               from
               all
               appearance
               of
               demonstration
               .
               And
               so
               much
               for
               the
               Grammatical
               notation
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               very
               unfit
               to
               have
               exercised
               us
               thus
               long
               ,
               but
               that
               Mr.
               T.
               would
               have
               it
               so
               ,
               and
               words
               are
               the
               meanes
               of
               conveighing
               realities
               unto
               us
               ,
               and
               mistakes
               in
               them
               (
               though
               minute
               )
               may
               be
               of
               substantiall
               importance
               .
            
             
               
               My
               3d
               proof
               produced
               for
               my
               interpretation
               of
               the
               first
               part
               of
               v.
               14.
               which
               to
               me
               put
               it
               out
               of
               all
               doubt
               ,
               by
               comparing
               it
               with
               the
               reason
               subjoyned
               ,
               
                 For
                 what
                 knowest
                 thou
                 ,
                 ô
                 wife
                 ,
                 whether
                 thou
                 shalt
                 save
                 thy
                 husband
                 ;
                 or
                 how
                 knowest
                 thou
                 ,
                 ô
                 man
                 ,
                 whether
                 thou
                 shalt
                 save
                 thy
                 wife
                 ?
              
               ]
               he
               comes
               next
               to
               examine
               ,
               and
               hath
               many
               exceptions
               against
               it
               ,
               all
               which
               (
               without
               losing
               time
               in
               repeating
               and
               viewing
               them
               severally
               )
               will
               be
               soon
               dispelled
               by
               a
               right
               understanding
               of
               the
               force
               of
               the
               Apostles
               argument
               as
               there
               I
               conceive
               it
               to
               ly
               ,
               Thus
               v.
               14.
               
               
                 It
                 is
                 matter
                 of
                 ordinary
                 observation
                 ,
                 that
                 unbelieving
                 husbands
                 have
                 been
                 brought
                 to
                 the
                 faith
                 and
                 baptisme
                 by
                 the
                 believing
                 wife
                 ,
                 therefore
                 I
                 now
                 exhort
                 and
                 counsel
                 the
                 believer
                 not
                 to
                 depart
                 from
                 the
                 unbeliever
                 ,
                 in
                 case
                 the
                 unbeliever
                 be
                 willing
                 to
                 stay
                 ,
              
               v.
               13.
               
                 for
                 this
                 reason
              
               ,
               v.
               16.
               
                 because
                 what
                 hath
                 been
                 so
                 oft
                 ,
                 may
                 very
                 probably
                 be
                 hoped
                 again
                 ,
              
               and
               consequently
               upon
               the
               premises
               the
               believer
               hath
               ground
               to
               hope
               ,
               that
               she
               may
               in
               time
               gain
               the
               husband
               to
               the
               faith
               ,
               and
               that
               ,
               being
               so
               fair
               a
               reward
               in
               her
               view
               (
               the
               saving
               or
               rescuing
               him
               from
               infidelitie
               ,
               to
               Christ
               )
               may
               well
               inforce
               the
               counsel
               of
               the
               
                 Apostle
                 ,
                 not
              
               to
               depart
               from
               him
               ,
               as
               long
               as
               ,
               without
               sin
               ,
               she
               is
               permitted
               to
               stay
               .
            
             
               
               By
               which
               it
               appeares
               that
               this
               v.
               16.
               is
               not
               a
               bare
               explanation
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               v.
               14.
               (
               on
               which
               Mr.
               T.
               his
               exceptions
               principally
               depend
               )
               but
               an
               application
               of
               the
               argument
               formerly
               proposed
               ,
               but
               now
               more
               signally
               brought
               home
               to
               them
               ,
               under
               the
               forme
               of
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 for
                 what
              
               —
               ]
               by
               this
               means
               to
               reinforce
               his
               conclusion
               of
               their
               
                 not
                 departing
              
               for
               the
               cause
               of
               infidelitie
               :
               If
               the
               reader
               will
               but
               observe
               what
               is
               thus
               visible
               ,
               he
               will
               want
               no
               more
               help
               ,
               to
               get
               out
               of
               the
               intricacies
               ,
               and
               toiles
               ,
               which
               Mr.
               T
               :
               hath
               here
               spred
               for
               him
               in
               this
               matter
               ,
               which
               is
               in
               it self
               so
               manifest
               ,
               as
               nothing
               can
               be
               added
               to
               it
               ,
               if
               either
               the
               text
               or
               my
               paraphrase
               may
               be
               permitted
               to
               speak
               for
               it self
               .
            
          
           
             
             
               Sect.
               4.
               
               Mr.
               T.
               his
               mistake
               of
               my
               sense
               .
               The
               argument
               à
               genere
               ad
               speciem
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               How
               the
               husband
               is
               said
               to
               be
               baptized
               by
               the
               wife
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               partial
               washings
               .
               The
               proportion
               betwixt
               legal
               holyness
               ,
               and
               baptisme
               .
               Difference
               between
               relative
               and
               real
               sanctification
               .
               The
               testimonies
               of
               the
               antient
               ,
               for
               and
               against
               my
               interpretation
               .
            
             
               
               HIS
               exceptions
               to
               the
               former
               part
               of
               my
               paraphrase
               being
               now
               ended
               ,
               I
               must
               attend
               what
               he
               hath
               to
               say
               against
               the
               latter
               part
               of
               it
               ,
               that
               which
               concernes
               our
               matter
               in
               hand
               more
               neerly
               ;
               The
               words
               are
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 for
                 else
                 were
                 your
                 children
                 unclean
                 ,
                 but
                 now
                 are
                 they
                 holy
                 ,
              
               i.
               e.
               
                 upon
                 that
                 score
                 it
                 is
                 that
                 Christians
                 children
                 are
                 admitted
                 to
                 baptisme
                 ,
              
               viz.
               
                 because
                 by
                 their
                 living
                 in
                 the
                 familie
                 with
                 the
                 Christian
                 parent
                 they
                 probably
                 will
              
               (
               and
               ought
               to
               )
               
                 be
                 brought
                 up
                 in
                 the
                 faith
                 —
                 and
                 the
                 Church
              
               (
               requiring
               and
               receiving
               promise
               from
               the
               parents
               )
               reasonably
               presumes
               they
               will
               ,
               and
               so
               admits
               them
               to
               baptisme
               .
            
             
               
               This
               argument
               of
               the
               Apostles
               thus
               explained
               in
               my
               paraphrase
               (
               or
               if
               he
               yet
               will
               have
               it
               more
               plainly
               thus
               ,
               
                 The
                 Church
                 upon
                 confidence
                 that
                 the
                 believers
                 children
                 will
                 be
                 brought
                 up
                 in
                 the
                 faith
                 ,
                 receives
                 them
                 to
                 baptisme
                 when
                 they
                 are
                 infants
                 ;
                 And
                 upon
                 the
                 same
                 grounds
                 of
                 hope
                 ,
                 that
                 your
                 abiding
                 with
                 the
                 unbelieving
                 husband
                 may
                 in
                 time
                 convert
                 him
                 (
                 as
                 by
                 experience
                 it
                 hath
                 oft
                 been
                 found
                 )
                 I
                 advise
                 you
                 not
                 to
                 depart
                 from
                 him
                 ,
                 if
                 he
                 will
                 live
                 with
                 you
                 ;
                 For
                 what
                 knowest
                 thou
                 whether
                 thou
                 shalt
                 save
                 thy
                 husband
                 ,
              
               &c.
               )
               Mr.
               T.
               hath
               made
               a
               shift
               not
               to
               understand
               ,
               and
               substituted
               another
               way
               of
               arguing
               in
               my
               name
               ,
               in
               stead
               of
               it
               ,
               p.
               331.
               
               And
               having
               done
               so
               I
               must
               leave
               him
               to
               combate
               with
               the
               shadow
               of
               his
               own
               creating
               ,
               no
               part
               of
               his
               impression
               lighting
               upon
               that
               ,
               which
               alone
               I
               professe
               to
               be
               my
               meaning
               in
               it
               ;
               which
               I
               leave
               him
               or
               the
               reader
               to
               see
               ,
               in
               the
               particulars
               proposed
               by
               him
               ,
               but
               must
               not
               now
               be
               so
               impertinent
               ,
               as
               to
               lose
               time
               in
               the
               pursuit
               of
               them
               .
            
             
               
               But
               the
               reasons
               produced
               for
               my
               thus
               interpreting
               ,
               he
               next
               proceeds
               to
               examine
               ,
               and
               I
               must
               take
               care
               to
               vindicate
               them
               .
               My
               
               first
               reason
               is
               ,
               because
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               holy
               ,
               noting
               a
               
                 relative
                 holynesse
              
               ,
               a
               setting
               apart
               to
               God
               ,
               and
               the
               lowest
               degree
               of
               that
               imaginable
               being
               the
               initiating
               into
               the
               Church
               by
               baptisme
               ,
               this
               must
               in
               reason
               be
               here
               noted
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               holy
               ,
               as
               all
               
                 visible
                 professors
                 ,
                 Ezr.
              
               9.2
               .
               are
               the
               
                 holy
                 seed
              
               ,
               and
               in
               the
               Epistles
               of
               the
               
                 Apostles
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 holy
              
               .
            
             
               
               To
               this
               he
               answers
               ,
               that
               
                 it
                 being
                 all
                 granted
                 ,
                 confirmes
                 not
                 the
                 Doctors
                 exposition
                 ,
                 because
                 t
                 is
                 no
                 good
                 argument
                 à
                 genere
                 ad
                 speciem
                 affirmativè
                 ,
                 and
                 because
                 infants
                 are
                 not
                 visible
                 professors
                 .
              
            
             
               
               But
               sure
               when
               the
               species
               is
               such
               ,
               that
               he
               that
               hath
               not
               that
               ,
               hath
               not
               any
               part
               of
               the
               genus
               ,
               the
               argument
               will
               thus
               hold
               very
               irrefragably
               :
               Suppose
               that
               of
               the
               Deacon
               to
               be
               the
               
                 lowest
                 order
              
               of
               officers
               of
               the
               Church
               ,
               and
               that
               without
               which
               there
               is
               no
               ascending
               to
               any
               
                 higher
                 degree
              
               in
               the
               ministerie
               ,
               will
               not
               then
               the
               
                 argument
                 hold
              
               ;
               He
               hath
               some
               
                 degree
                 Ecclesiastical
              
               upon
               him
               ,
               therefore
               sure
               he
               is
               a
               Deacon
               ?
               Thus
               sure
               it
               is
               in
               this
               matter
               ,
               the
               
                 relative
                 holyness
              
               belongs
               to
               no
               person
               ,
               that
               is
               not
               
                 baptized
                 ,
                 baptisme
              
               is
               the
               
                 lowest
                 degree
              
               of
               it
               ,
               and
               all
               
                 superior
                 degrees
              
               of
               
                 Apostle
                 ,
                 Prophet
              
               ,
               &c.
               in
               the
               
                 Christian
                 Church
              
               are
               founded
               in
               that
               ,
               therefore
               if
               the
               
                 infant
                 children
              
               be
               holy
               ,
               the
               
                 infant
                 children
              
               are
               baptized
               .
               So
               again
               ,
               Baptisme
               is
               the
               lowest
               degree
               of
               
                 visible
                 profession
              
               ,
               therefore
               if
               these
               that
               are
               said
               to
               be
               holy
               ,
               are
               
                 visible
                 professors
              
               ,
               then
               sure
               they
               are
               baptized
               ;
               And
               so
               there
               is
               no
               force
               in
               that
               whether
               answer
               or
               exception
               to
               my
               first
               reason
               .
            
             
               
               My
               2d
               followes
               from
               the
               notation
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Act.
               10.14
               .
               for
               those
               that
               must
               
                 not
                 be
                 received
                 into
                 the
                 Church
                 ,
              
               as
               on
               the
               other
               side
               
                 God's
                 cleansing
              
               is
               
                 God's
                 reputing
                 him
                 fit
                 to
                 be
                 partaker
                 of
                 this
                 priviledge
                 ,
              
               whereby
               it
               appears
               how
               fitly
               ,
               receiving
               and
               
                 not
                 receiving
              
               to
               baptisme
               ]
               are
               exprest
               by
               [
               
                 holy
                 and
                 unclean
              
               .
               ]
            
             
               
               To
               this
               he
               answers
               by
               acknowledging
               the
               conclusion
               ,
               viz.
               the
               fitnesse
               of
               the
               expression
               ,
               All
               his
               exception
               is
               against
               my
               pr●misse
               ,
               the
               notion
               of
               
                 unclean
                 ,
                 Act.
              
               10.
               which
               ,
               saith
               he
               ,
               
                 signifies
                 there
                 not
                 onely
                 one
                 out
                 of
                 the
                 Church
                 ,
                 but
                 also
                 one
                 that
                 a
                 Jew
                 might
                 not
                 go
                 in
                 to
                 ,
                 or
                 eate
                 with
                 .
              
               To
               this
               I
               reply
               ,
               that
               my
               conclusion
               being
               granted
               ,
               I
               may
               safely
               part
               with
               that
               ,
               which
               inferred
               it
               ,
               as
               when
               I
               am
               arrived
               at
               my
               
                 journeys
                 end
              
               ,
               I
               have
               no
               farther
               need
               ,
               or
               use
               of
               my
               horse
               or
               guide
               that
               brought
               me
               thither
               :
               Let
               it
               be
               remembred
               ,
               that
               [
               holy
               and
               unclean
               ]
               fitly
               expresse
               those
               that
               are
               received
               ,
               or
               
                 not
                 received
              
               to
               baptisme
               ,
               and
               then
               I
               am
               sure
               I
               have
               
               not
               offended
               against
               the
               propriety
               of
               the
               words
               ,
               by
               concluding
               from
               this
               text
               ,
               that
               in
               the
               Apostles
               time
               the
               
                 believers
                 children
              
               were
               
                 received
                 to
                 baptisme
              
               ;
               And
               if
               I
               have
               as
               little
               offended
               against
               the
               rational
               importance
               of
               the
               words
               in
               that
               place
               (
               as
               I
               hope
               hath
               formerly
               appeared
               that
               I
               have
               )
               then
               I
               hope
               I
               am
               perfectly
               innocent
               in
               inducing
               my
               conclusion
               .
            
             
               
               As
               for
               the
               use
               of
               the
               
                 phrase
                 Act.
              
               10.
               though
               now
               I
               need
               not
               contend
               ,
               yet
               I
               may
               adde
               ,
               that
               the
               notion
               of
               
                 not
                 entring
                 to
              
               ,
               and
               
                 eating
                 with
              
               ,
               containing
               under
               it
               this
               other
               of
               
                 not
                 baptizing
              
               (
               for
               sure
               he
               might
               not
               baptize
               those
               to
               whom
               he
               might
               not
               enter
               )
               and
               the
               
                 baptizing
                 Cornelius
              
               (
               and
               not
               onely
               entring
               to
               him
               )
               being
               the
               end
               for
               which
               Peter
               received
               that
               vision
               ,
               I
               still
               adhere
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               that
               places
               signifies
               one
               peculiarly
               that
               must
               not
               be
               
                 received
                 into
                 the
                 Church
              
               by
               baptisme
               ;
               and
               the
               holyness
               ,
               on
               the
               contrary
               ,
               reception
               to
               that
               priviledge
               .
            
             
               
               My
               3d
               reason
               being
               taken
               from
               the
               use
               of
               the
               
                 Hebrew
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 to
                 sanctifie
              
               ,
               for
               washing
               any
               part
               of
               the
               body
               ,
               and
               on
               occasion
               of
               that
               ,
               mentioning
               a
               conjecture
               that
               the
               use
               of
               holyness
               for
               baptisme
               might
               perhaps
               intimate
               that
               the
               
                 primitive
                 baptisme
              
               were
               not
               always
               immersions
               ,
               but
               that
               sprinkling
               of
               some
               part
               might
               be
               sufficient
               ;
               he
               hath
               a
               reply
               to
               each
               of
               these
               ;
               To
               the
               former
               ,
               that
               
                 if
                 this
                 reason
                 were
                 good
                 ,
                 then
                 the
                 husbands
                 being
                 sanctified
                 by
                 the
                 wife
                 ,
                 must
                 signifie
                 his
                 being
                 baptized
                 or
                 washed
                 by
                 her
              
               ;
               to
               the
               latter
               ,
               that
               I
               
                 have
                 in
                 my
                 writings
                 so
                 oft
                 acknowledged
                 the
                 baptisme
                 of
                 the
                 Jewes
                 and
                 Christians
                 to
                 be
                 immersion
                 of
                 the
                 whole
                 body
                 ,
                 that
                 I
                 ought
                 to
                 be
                 ashamed
                 to
                 say
                 the
                 contrary
                 ,
                 and
                 that
                 I
                 can
                 hardly
                 believe
                 my self
                 in
                 it
                 .
              
            
             
               
               To
               these
               I
               answer
               ,
               first
               to
               the
               former
               ,
               1.
               
               That
               I
               that
               affirme
               sanctifications
               among
               the
               Jewes
               to
               signifie
               washings
               ,
               do
               also
               know
               that
               it
               hath
               other
               significations
               ,
               and
               that
               that
               signification
               is
               in
               each
               text
               to
               be
               chosen
               ,
               which
               seems
               most
               agreeable
               in
               all
               those
               respects
               which
               are
               to
               be
               considerable
               in
               the
               pitching
               on
               any
               interpretation
               ;
               Consequently
               that
               the
               
                 wive's
                 baptizing
              
               the
               husband
               being
               a
               thing
               absurd
               ,
               and
               utterly
               unheard
               of
               in
               the
               Church
               of
               God
               ,
               whether
               in
               the
               Apostles
               or
               succeeding
               ages
               ,
               this
               sense
               may
               not
               reasonably
               be
               affixt
               to
               it
               ,
               whereas
               the
               baptizing
               of
               infants
               by
               the
               antients
               affirmed
               to
               be
               received
               from
               the
               Apostles
               ,
               it
               is
               most
               reasonable
               to
               understand
               the
               words
               of
               this
               ,
               though
               not
               of
               the
               
               other
               (
               and
               so
               to
               apply
               the
               observation
               (
               as
               it
               is
               visible
               I
               did
               )
               to
               the
               latter
               ,
               not
               former
               part
               of
               that
               verse
               .
            
             
               
               And
               yet
               2.
               if
               we
               shall
               distinguish
               of
               the
               notion
               of
               [
               by
               ]
               and
               expound
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 by
                 the
                 woman
              
               ]
               of
               the
               perswasion
               ,
               that
               the
               woman
               hath
               used
               to
               bring
               her
               husband
               to
               baptisme
               ,
               and
               not
               of
               her
               mysterie
               in
               baptizing
               ,
               we
               may
               very
               conveniently
               so
               interpret
               the
               former
               part
               of
               the
               verse
               also
               ,
               that
               
                 by
                 the
                 woman
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 unbelieving
                 husband
                 hath
                 been
                 brought
                 to
                 baptisme
                 ,
              
               viz.
               by
               being
               brought
               to
               faith
               ,
               to
               which
               this
               priviledge
               belongs
               .
            
             
               
               As
               for
               his
               2d
               exceptions
               to
               my
               conjecture
               ,
               founded
               in
               the
               use
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               sanctifications
               for
               partial
               not
               
                 total
                 washings
              
               ,
               1.
               
               I
               answer
               ,
               that
               I
               mention
               it
               only
               as
               a
               conjecture
               ,
               with
               a
               perhaps
               ,
               and
               lay
               no
               more
               weight
               upon
               it
               :
               2.
               
               That
               for
               
                 Christian
                 baptisme
              
               I
               no
               where
               affirme
               that
               it
               was
               
                 onely
                 by
                 immersion
              
               ,
               nor
               on
               the
               other
               side
               that
               it
               was
               
                 always
                 by
                 sprinkling
              
               ,
               but
               disjunctively
               ,
               either
               by
               one
               or
               the
               other
               (
               as
               by
               the
               words
               cited
               by
               him
               from
               
                 Prac
                 :
                 Cat
              
               :
               l.
               6.
               
               Sect.
               2.
               is
               clear
               )
               supposing
               indeed
               that
               
                 Christ's
                 appointment
              
               was
               not
               terminated
               to
               either
               ,
               and
               so
               satisfied
               by
               either
               .
            
             
               
               My
               last
               reason
               is
               taken
               from
               the
               effect
               of
               the
               
                 legal
                 uncleannesse
              
               ,
               contrary
               to
               those
               their
               sanctifications
               ,
               viz.
               removing
               men
               from
               the
               congregation
               ;
               agreeable
               to
               which
               it
               is
               that
               those
               should
               be
               called
               holy
               ,
               who
               in
               the
               account
               of
               God
               ,
               stood
               so
               ,
               that
               they
               might
               be
               received
               into
               the
               Church
               ;
               To
               this
               he
               answers
               ,
               that
               
                 it
                 is
                 said
                 without
                 proof
                 that
                 the
                 uncleanness
                 excluding
                 from
                 ,
                 and
                 sanctification
                 restoring
                 to
                 the
                 tabernacle
                 are
                 proportionable
                 to
                 the
                 notion
                 here
                 given
                 of
                 the
                 children
                 being
                 excluded
                 or
                 included
                 in
                 the
                 Church
                 ,
                 asking
                 ,
                 why
                 Cornelius
                 should
                 be
                 counted
                 out
                 of
                 the
                 Church
                 ,
                 being
                 a
                 devout
                 man.
                 
              
            
             
               
               But
               to
               this
               I
               reply
               ,
               that
               that
               which
               is
               so
               manifest
               needed
               no
               farther
               proof
               ,
               for
               what
               two
               things
               can
               be
               more
               proportionable
               ,
               or
               answerable
               the
               one
               to
               the
               other
               ,
               then
               the
               Jewes
               calling
               those
               unclean
               ,
               and
               holy
               ,
               who
               were
               excluded
               from
               ,
               and
               restored
               to
               the
               tabernacle
               ,
               and
               the
               Christians
               calling
               them
               unclean
               ,
               and
               holy
               ,
               that
               were
               excluded
               from
               ,
               and
               received
               into
               the
               Church
               ,
               the
               exclusion
               and
               reception
               being
               the
               same
               on
               both
               sides
               ,
               as
               also
               the
               uncleanness
               and
               holyness
               ,
               and
               the
               proportion
               lying
               only
               betwixt
               the
               
                 Jewish
                 tabernacle
              
               and
               the
               
                 Christian
                 Church
              
               ,
               which
               surely
               are
               very
               fit
               parallels
               as
               could
               have
               been
               thought
               on
               .
            
             
             
               
               As
               for
               his
               question
               of
               Cornelius
               ,
               it
               is
               most
               vain
               ,
               the
               whole
               discourse
               being
               not
               of
               real
               but
               
                 relative
                 sanctification
              
               ,
               and
               the
               difference
               most
               visible
               betwixt
               that
               sanctity
               which
               was
               truely
               in
               him
               in
               respect
               of
               his
               
                 devotion
                 ,
                 fearing
                 ,
                 praying
              
               &c.
               and
               that
               outward
               priviledge
               of
               admission
               into
               the
               congregation
               of
               the
               Jewes
               ,
               which
               alone
               was
               the
               thing
               which
               in
               the
               account
               of
               God
               ,
               or
               sober
               men
               was
               denyed
               Cornelius
               .
            
             
               
               These
               be
               pitifull
               sophismes
               ,
               and
               in
               no
               reason
               farther
               to
               be
               insisted
               on
               ,
               And
               therefore
               it
               was
               but
               necessary
               that
               to
               amuse
               the
               reader
               ,
               he
               should
               here
               adde
               by
               way
               of
               close
               that
               
                 Augustine
                 aid
                 disclaim
                 this
                 interpretation
                 ,
                 Hierome
                 and
                 Ambrose
                 gave
                 another
                 ,
                 and
                 so
                 did
                 Tertullian
                 De
                 Anima
                 ,
              
               c.
               39.
               
            
             
               
               The
               three
               former
               of
               these
               we
               must
               ,
               it
               seems
               ,
               take
               upon
               his
               word
               ,
               for
               he
               cites
               not
               the
               places
               where
               they
               give
               that
               
                 other
                 interpretation
              
               ,
               nor
               pretends
               he
               that
               they
               gave
               that
               to
               which
               he
               adheres
               :
               But
               for
               Tertullian
               the
               most
               antient
               of
               these
               ,
               by
               the
               place
               here
               cited
               ,
               I
               am
               assured
               what
               credit
               is
               due
               to
               his
               citations
               ,
               having
               set
               down
               the
               words
               at
               large
               from
               that
               c.
               39.
               
                 de
                 Animâ
              
               and
               found
               it
               perfectly
               to
               accord
               to
               my
               interpretation
               .
            
             
               
               The
               like
               hath
               appeared
               of
               S.
               Hierome
               in
               part
               (
               for
               the
               former
               and
               more
               difficult
               part
               of
               the
               
                 verse
                 )
                 the
                 man
                 hath
                 been
                 sanctified
                 ,
                 exemplum
                 refert
                 ,
              
               saith
               he
               ,
               
                 quia
                 saepe
                 contigerit
              
               ,
               just
               according
               to
               my
               paraphrase
               of
               the
               place
               .
            
             
               
               For
               S.
               Augustine
               also
               ,
               l.
               2.
               
                 de
                 Pecc
                 .
                 Mer.
                 &
                 Remiss
                 .
              
               c.
               26.
               (
               which
               I
               suppose
               the
               place
               he
               means
               )
               I
               have
               already
               accounted
               .
               And
               for
               the
               Annotations
               on
               the
               Epistles
               ,
               which
               go
               under
               S.
               Ambrose's
               name
               ,
               as
               I
               have
               not
               commoditie
               to
               examine
               them
               ,
               so
               they
               are
               known
               and
               universally
               acknowledged
               to
               be
               none
               of
               S.
               Ambrose's
               writings
               ;
               And
               then
               it
               is
               competently
               evident
               how
               little
               he
               hath
               gained
               by
               this
               unseasonable
               appeal
               to
               testimonies
               .
            
             
               
               The
               designe
               ,
               I
               suppose
               ,
               was
               to
               prevent
               the
               force
               of
               my
               allegations
               ,
               For
               in
               that
               place
               as
               an
               appendix
               to
               the
               use
               of
               the
               word
               ,
               holy
               ,
               among
               the
               Jewes
               ,
               I
               had
               added
               the
               acception
               of
               it
               among
               the
               
                 antient
                 Christian
              
               writers
               ,
               S.
               
                 Cyprian
                 ,
                 Ep.
              
               59.
               
               
                 Eum
                 qui
                 natus
                 est
                 baptizandum
                 ,
                 &
                 sanctificandm
                 ,
              
               and
               the
               two
               places
               out
               of
               
                 Gregory
                 Nazianzen
              
               ,
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               being
               sanctified
               when
               they
               are
               not
               (
               through
               want
               of
               years
               )
               sensible
               of
               it
               ,
               and
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 sanctified
                 from
                 infancy
              
               .
               And
               before
               he
               chooses
               to
               take
               notice
               of
               these
               ,
               he
               brings
               forth
               his
               names
               of
               Fathers
               too
               ;
               with
               what
               success
               ,
               we
               have
               seen
               ,
               and
               shall
               not
               need
               farther
               to
               consider
               .
            
             
               
               At
               length
               he
               descends
               to
               take
               notice
               of
               my
               testimonies
               ,
               and
               to
               them
               he
               hath
               two
               answers
               ,
               1.
               
               That
               for
               the
               
                 antients
                 of
                 the
                 third
                 or
                 fourth
                 Century
                 ,
                 especially
                 for
                 the
                 Latine
                 Doctors
                 ,
              
               he
               
                 thinks
                 the
                 Doctor
                 knows
                 them
                 better
                 then
                 to
                 assert
                 that
                 they
                 knew
                 certainly
                 the
                 sacred
                 Dialect
                 ,
              
               adding
               that
               
                 few
                 of
                 them
                 had
                 skill
                 in
                 Hebrew
                 or
                 Greek
                 .
              
               2.
               
               That
               
                 if
                 those
                 Fathers
                 knew
                 the
                 sacred
                 dialect
                 ,
                 then
                 not
                 holy
                 but
                 sanctified
                 ,
                 must
                 be
                 as
                 much
                 as
                 baptized
                 ,
                 and
                 then
                 the
                 sense
                 is
                 ,
                 that
                 the
                 unbeleeving
                 husband
                 is
                 baptized
                 by
                 the
                 wife
                 .
              
            
             
               
               This
               
                 latter
                 answer
              
               was
               even
               now
               satisfied
               to
               the
               full
               ,
               To
               the
               former
               then
               I
               reply
               ,
               1.
               
               That
               of
               the
               two
               antients
               cited
               by
               me
               ,
               the
               former
               was
               crowned
               a
               Martyr
               within
               160
               yeers
               after
               the
               Apostles
               age
               ,
               and
               the
               latter
               flourished
               about
               110
               yeers
               after
               him
               ,
               and
               so
               that
               in
               respect
               of
               their
               time
               they
               are
               no
               way
               incompetent
               to
               testify
               what
               was
               the
               
                 sacred
                 language
              
               ,
               the
               writers
               whereof
               were
               so
               lately
               gone
               out
               of
               the
               world
               .
            
             
               
               2dly
               .
               That
               one
               of
               these
               being
               a
               Greek
               Doctor
               ,
               and
               he
               agreeing
               exactly
               with
               the
               other
               (
               and
               more
               of
               the
               same
               kind
               I
               have
               now
               produced
               in
               this
               Rejoynder
               )
               there
               can
               here
               be
               no
               pretense
               for
               Mr.
               T.
               either
               to
               prejudice
               the
               Latine
               Doctors
               skill
               in
               this
               matter
               ,
               or
               to
               say
               they
               had
               
                 no
                 skill
                 in
                 Greek
              
               .
            
             
               
               3dly
               .
               That
               the
               notion
               that
               they
               had
               of
               the
               word
               ,
               being
               the
               very
               same
               ,
               that
               the
               Hebrews
               were
               so
               lately
               shown
               to
               have
               had
               of
               it
               ,
               there
               was
               as
               little
               colour
               ,
               or
               temptation
               from
               the
               matter
               in
               hand
               ,
               to
               except
               against
               their
               skill
               in
               Hebrew
               .
            
             
               
               4thly
               .
               That
               either
               of
               these
               antient
               Doctors
               knew
               as
               much
               (
               the
               one
               much
               more
               )
               of
               Greek
               as
               any
               of
               the
               four
               whom
               just
               now
               Mr.
               T.
               had
               vouched
               for
               the
               interpreting
               of
               the
               place
               ;
               and
               for
               the
               
                 Hebrew
                 S.
                 Hierome
              
               ,
               who
               alone
               was
               better
               skilled
               in
               that
               ,
               concurred
               with
               me
               in
               the
               main
               part
               (
               and
               basis
               )
               of
               my
               interpretation
               .
            
             
               
               Lastly
               ,
               The
               text
               to
               the
               Corinthians
               beeing
               in
               Greeke
               ,
               certainly
               
                 Gregory
                 Nazianzen
              
               was
               as
               great
               a
               Master
               in
               that
               language
               ,
               as
               any
               that
               can
               be
               pretended
               fit
               to
               be
               confronted
               against
               
               him
               ,
               and
               with
               that
               concurrence
               ,
               which
               I
               have
               shewed
               he
               had
               of
               Origen
               ,
               and
               others
               ,
               both
               Greek
               and
               Latine
               ,
               may
               be
               thought
               worthy
               to
               be
               heeded
               by
               Mr.
               T.
               for
               a
               matter
               of
               no
               greater
               weight
               then
               his
               ,
               the
               interpretation
               of
               word
               ,
               especially
               when
               Mr.
               T.
               himself
               hath
               so
               lately
               joyned
               his
               suffrage
               in
               these
               plain
               words
               ,
               
               
                 I
                 deny
                 not
                 the
                 fitness
                 of
                 the
                 expressing
                 [
                 receiving
                 to
                 baptisme
                 ]
                 by
                 the
                 terme
                 [
                 holy
                 .
                 ]
              
            
             
               And
               so
               much
               for
               those
               exceptions
               against
               the
               latter
               part
               of
               my
               paraphrase
               of
               that
               verse
               ,
               and
               my
               reasons
               for
               it
               .
            
          
        
         
           
           
             CHAP.
             IV.
             An
             answer
             to
             Mr.
             Tombes's
             view
             of
             my
             Conclusion
             and
             therein
             the
             sense
             of
             Antiquity
             in
             this
             Question
             .
          
           
             
               Sect.
               1.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               1
               Cor.
               7.
               infant
               children
               .
               The
               Jewes
               practice
               .
               Their
               notion
               of
               
                 [
                 holy
              
               ]
               Baptisme
               a
               priviledge
               of
               believers
               children
               ,
               yet
               is
               communicated
               to
               others
               whose
               guardians
               are
               believers
               .
               The
               several
               sorts
               of
               holyness
               all
               vainly
               mentioned
               by
               Mr.
               T.
               His
               denyals
               of
               the
               Conclusion
               .
               The
               place
               in
               Tertullian
               vindicated
               .
               S.
               Hieromes
               answer
               to
               Paulinus
               .
               Institutionis
               disciplina
               in
               Tertullian
               .
               Candidati
               Damoniorum
               .
               A
               3d
               denyal
               of
               the
               Conclusion
               .
               The
               use
               of
               baptisme
               to
               regenerate
               &c.
               
               No
               prejudice
               to
               the
               founding
               it
               in
               the
               Jewish
               practice
               .
               His
               art
               of
               diversion
               to
               put
               off
               answering
               of
               testimonies
               .
               The
               way
               of
               Testimonies
               insisted
               on
               .
            
             
               
               AFter
               this
               examination
               of
               my
               paraphrase
               of
               this
               text
               to
               the
               Corinthians
               ,
               he
               proceeds
               to
               the
               conclusion
               which
               I
               deduce
               from
               thence
               ,
               which
               is
               no
               other
               then
               my
               premisses
               ,
               viz.
               my
               confirmation
               of
               that
               interpretation
               ,
               had
               regularly
               inferred
               ,
               that
               the
               infants
               of
               
                 Christian
                 parents
              
               were
               by
               the
               Apostles
               received
               to
               baptisme
               .
            
             
               
               But
               to
               this
               he
               will
               object
               also
               ,
               not
               onely
               by
               referring
               to
               his
               former
               performances
               in
               validating
               the
               premisses
               (
               to
               which
               I
               shall
               not
               need
               to
               now
               advert
               ,
               having
               refuted
               his
               answers
               ,
               as
               they
               were
               produced
               )
               but
               by
               
                 denying
                 the
                 consequence
                 in
                 case
                 my
                 interpretation
                 were
                 granted
                 ,
              
               and
               that
               upon
               these
               accounts
               ,
               1.
               
               
                 Because
                 it
                 is
                 not
                 clear
                 that
                 [
                 your
                 children
                 ]
                 are
                 [
                 your
                 infants
                 ]
                 the
                 Corinthians
                 having
                 (
                 for
                 ought
                 yet
                 hath
                 been
                 shewed
                 )
                 other
                 children
                 besides
                 infants
                 ,
                 and
                 the
                 Jewes
                 baptizing
                 proselytes
                 ,
                 children
                 females
                 
                 under
              
               12.
               
                 and
                 males
                 under
              
               13.
               
                 years
                 old
                 ,
                 not
                 according
                 to
                 their
                 will
                 ,
                 but
                 of
                 the
                 Father
                 or
                 Court.
              
               2.
               
               
                 Because
                 if
                 the
                 Apostle
                 should
                 by
                 [
                 holy
                 ]
                 mean
                 a
                 priviledge
                 whereupon
                 they
                 were
                 baptized
                 he
                 should
                 conceive
                 otherwise
                 then
                 the
                 Jewes
                 did
                 ,
                 who
                 conceived
                 all
                 unclean
                 whom
                 they
                 baptized
                 ,
                 till
                 by
                 baptisme
                 they
                 cleansed
                 them
                 ,
                 and
                 made
                 them
                 holy
                 .
              
               3.
               
               
                 Because
                 there
                 is
                 no
                 priviledge
                 attributed
                 by
                 the
                 Apostle
                 to
                 the
                 Christians
                 infants
                 ,
                 which
                 would
                 not
                 belong
                 to
                 the
                 infants
                 of
                 heathen
                 ,
                 or
                 if
                 there
                 were
                 yet
                 it
                 might
                 not
                 be
                 baptisme
                 .
              
            
             
               
               To
               the
               first
               of
               these
               I
               have
               incidentally
               answered
               already
               ,
               by
               making
               it
               evident
               ,
               not
               that
               the
               Corinthians
               had
               no
               other
               children
               beside
               infants
               (
               I
               have
               no
               want
               of
               such
               ridiculous
               evasions
               )
               but
               that
               the
               children
               which
               are
               there
               spoken
               of
               were
               
                 infant
                 children
              
               ,
               as
               appeared
               both
               by
               the
               express
               words
               of
               Tertullian
               ,
               and
               the
               Author
               of
               
                 Answers
                 ad
                 Antiochum
              
               ,
               and
               the
               agreeableness
               of
               Nazianzen's
               expressions
               ,
               by
               the
               general
               doctrine
               of
               the
               Fathers
               in
               this
               matter
               ,
               and
               by
               the
               inconveniences
               which
               were
               consequent
               to
               the
               interpreting
               it
               of
               any
               other
               but
               
                 infant
                 children
              
               ,
               meaning
               by
               them
               such
               as
               are
               either
               strictly
               
                 infants
                 ,
                 new
                 born
              
               ,
               or
               such
               as
               are
               proportionable
               to
               these
               ,
               having
               not
               arrived
               to
               maturity
               of
               understanding
               ,
               and
               capacity
               of
               professing
               personally
               for
               themselves
               .
               For
               this
               I
               must
               refer
               the
               reader
               to
               that
               place
               -
            
             
               
               And
               for
               the
               practice
               of
               the
               Jewes
               ,
               which
               I
               acknowledge
               to
               be
               as
               is
               here
               suggested
               ,
               not
               to
               baptize
               any
               
                 proselytes
                 children
              
               by
               their
               
                 own
                 wills
              
               or
               professions
               ,
               till
               they
               be
               ,
               the
               female
               at
               the
               full
               age
               of
               12.
               the
               male
               of
               13.
               years
               ,
               sure
               it
               makes
               nothing
               against
               me
               ,
               for
               they
               that
               thus
               baptized
               the
               
                 proselytes
                 children
              
               ,
               all
               under
               that
               age
               ,
               by
               the
               profession
               of
               others
               ,
               did
               also
               baptize
               their
               
                 infant
                 children
              
               in
               the
               same
               manner
               ,
               and
               all
               that
               I
               pretend
               from
               that
               place
               is
               ,
               that
               the
               
                 believers
                 infants
              
               were
               admitted
               to
               baptisme
               ,
               if
               infants
               they
               were
               ,
               not
               doubting
               but
               if
               they
               were
               of
               greater
               years
               they
               were
               baptized
               also
               ,
               if
               before
               they
               were
               fit
               to
               profess
               for
               themselves
               ,
               then
               by
               their
               parents
               or
               the
               Churches
               ,
               but
               if
               fit
               to
               answer
               for
               themselves
               ,
               then
               by
               their
               
                 own
                 profession
              
               .
            
             
               
               To
               the
               2d
               I
               say
               ,
               that
               by
               [
               holy
               ]
               the
               Apostle
               means
               the
               priviledge
               of
               admission
               to
               baptisme
               ,
               because
               in
               baptisme
               they
               were
               received
               into
               the
               Church
               ,
               and
               so
               made
               
                 relatively
                 holy
              
               ;
               And
               the
               very
               same
               was
               the
               Jewes
               notion
               of
               holyness
               ,
               when
               they
               called
               
               
                 baptismes
                 ,
                 Sanctifications
              
               ,
               and
               conceived
               those
               that
               were
               unclean
               to
               be
               made
               holy
               by
               that
               means
               ,
               This
               holyness
               is
               the
               terme
               of
               the
               motion
               in
               both
               their
               usages
               of
               the
               word
               .
            
             
               
               To
               the
               3d
               ,
               1.
               
               I
               suppose
               it
               evident
               by
               my
               interpretation
               ,
               that
               the
               holyness
               which
               belonged
               to
               the
               
                 believers
                 children
              
               was
               a
               priviledge
               ,
               and
               that
               not
               common
               to
               the
               
                 unbelievers
                 children
              
               ,
               unless
               they
               were
               by
               the
               charity
               of
               the
               Church
               or
               some
               member
               thereof
               (
               having
               power
               ,
               and
               assuming
               to
               make
               use
               of
               that
               power
               ,
               to
               bring
               them
               up
               in
               the
               knowledge
               of
               their
               
                 baptismal
                 vow
              
               )
               brought
               to
               baptisme
               ,
               and
               then
               those
               supplied
               the
               place
               of
               the
               parents
               ,
               and
               the
               children
               equally
               received
               the
               same
               benefit
               by
               that
               charity
               ,
               as
               if
               their
               own
               parents
               had
               done
               it
               for
               them
               ;
               and
               there
               being
               no
               reason
               here
               offered
               to
               the
               contrarie
               ,
               but
               a
               reference
               to
               another
               place
               ,
               which
               I
               have
               not
               commodity
               to
               consult
               or
               examine
               ,
               there
               is
               nothing
               that
               exacts
               any
               farther
               reply
               from
               me
               .
            
             
               
               The
               same
               will
               satisfie
               the
               latter
               part
               of
               this
               last
               suggestion
               ,
               for
               to
               prove
               that
               if
               there
               were
               a
               priviledge
               ,
               yet
               it
               might
               not
               be
               baptisme
               ,
               he
               produceth
               this
               reason
               ,
               that
               
                 baptisme
                 according
                 to
                 the
                 fathers
                 opinion
                 and
                 practice
                 belonged
                 to
                 unbelievers
                 children
                 also
                 ,
                 if
                 they
                 were
                 brought
              
               :
               which
               being
               willingly
               granted
               ,
               &
               so
               the
               matter
               cleared
               ,
               that
               the
               children
               of
               believers
               were
               to
               be
               admitted
               to
               baptisme
               ,
               when
               the
               very
               
                 unbelievers
                 children
              
               ,
               if
               brought
               &
               assumed
               for
               by
               others
               ,
               which
               were
               not
               their
               parents
               were
               to
               be
               admitted
               ,
               It
               certainly
               followes
               not
               from
               thence
               ,
               that
               the
               
                 believers
                 children
              
               were
               not
               admitted
               ,
               or
               that
               their
               admission
               was
               not
               a
               priviledge
               of
               
                 believers
                 children
              
               ,
               For
               so
               still
               it
               was
               ,
               though
               by
               parity
               of
               reason
               ,
               and
               by
               the
               charity
               of
               the
               Church
               it
               was
               communicated
               to
               some
               others
               :
               viz.
               those
               that
               were
               brought
               by
               friends
               or
               guardians
               ,
               though
               not
               by
               parents
               ,
               for
               so
               still
               this
               priviledge
               belonged
               not
               to
               those
               
                 unbelievers
                 children
              
               ,
               who
               lived
               in
               their
               parents
               power
               ,
               &
               were
               not
               thus
               undertaken
               for
               by
               believers
               .
            
             
               
               The
               short
               is
               ,
               baptisme
               was
               a
               priviledge
               of
               the
               
                 believers
                 infants
              
               undertaken
               for
               by
               their
               parents
               ,
               and
               by
               
                 analogie
                 communicated
              
               to
               those
               who
               were
               undertaken
               for
               by
               others
               ,
               whose
               charitie
               and
               pietie
               supplyed
               the
               place
               of
               
                 believing
                 parents
              
               ,
               but
               was
               not
               communicated
               simply
               or
               indifferently
               to
               all
               children
               of
               unbelievers
               ,
               and
               herein
               the
               priviledge
               consisted
               .
            
             
               
               As
               for
               the
               other
               imagined
               priviledge
               ,
               which
               he
               names
               ,
               belonging
               to
               infants
               ,
               If
               it
               be
               that
               of
               
                 real
                 ,
                 actual
                 ,
                 inward
                 holyness
                 ,
              
               I
               
               discern
               not
               Mr.
               T.
               hath
               any
               kindnesse
               to
               it
               ,
               (
               nor
               can
               he
               without
               destroying
               his
               own
               hypotheses
               )
               and
               therefore
               it
               matters
               not
               what
               others
               imagine
               ;
               If
               it
               be
               
                 federal
                 external
                 holynesse
              
               ,
               that
               I
               suppose
               to
               be
               the
               same
               with
               
                 baptismal
                 holynesse
                 ,
                 baptisme
              
               being
               the
               entrance
               into
               that
               Covenant
               ,
               And
               for
               holynesse
               in
               hope
               and
               expectation
               ,
               1.
               that
               cannot
               denote
               
                 actually
                 holy
              
               (
               as
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               here
               notes
               )
               unlesse
               by
               holy
               we
               mean
               in
               the
               relative
               sense
               ,
               consecration
               or
               designation
               to
               holynesse
               ,
               and
               then
               it
               is
               all
               one
               with
               baptisme
               again
               ,
               the
               solemnity
               of
               that
               consecration
               .
            
             
               
               Before
               he
               leaves
               the
               survey
               of
               my
               conclusion
               ,
               he
               will
               again
               resume
               what
               he
               had
               said
               without
               all
               degree
               of
               truth
               in
               the
               beginning
               ,
               and
               yet
               doth
               it
               with
               great
               
                 incitation
                 ,
                 First
              
               ,
               saith
               he
               ,
               
                 it
                 is
                 false
                 that
                 Christ
                 founded
                 his
                 institution
                 in
                 the
                 Jewish
                 practice
                 .
              
            
             
               
               But
               this
               I
               suppose
               in
               Mr.
               T.
               to
               be
               no
               other
               then
               a
               
                 mentiris
                 Bellarmine
              
               ,
               or
               that
               most
               inartificiall
               thing
               ,
               the
               denying
               a
               conclusion
               which
               had
               been
               inferred
               by
               competent
               premisses
               .
               And
               for
               the
               reason
               added
               to
               his
               negation
               ,
               that
               
                 it
                 would
                 utterly
                 overthrow
                 all
                 baptisme
                 after
                 the
                 first
                 conversion
                 of
                 progenitors
                 ,
              
               that
               hath
               been
               largely
               answered
               here
               ,
               and
               grounds
               laid
               for
               it
               in
               the
               resolution
               of
               the
               Quare
               ,
               by
               the
               
                 Jewish
                 practice
                 of
                 baptizing
                 the
                 children
                 of
                 natives
                 ,
              
               as
               well
               as
               of
               proselytes
               ,
               and
               so
               of
               those
               that
               are
               born
               never
               so
               many
               ages
               after
               the
               first
               conversion
               .
               And
               I
               must
               not
               again
               so
               often
               repeat
               the
               same
               thing
               .
            
             
               
               In
               the
               same
               causelesse
               fit
               of
               incitation
               ,
               he
               farther
               goes
               on
               ,
               2dly
               .
               saith
               he
               ,
               
                 It
                 is
                 false
                 that
                 there
                 is
                 any
                 evidence
                 in
                 the
                 Apostles
                 words
                 ,
              
               1.
               
               Cor.
               7.14
               .
               
                 of
                 such
                 a
                 Custome
                 of
                 baptizing
                 Christians
                 and
                 their
                 children
                 .
              
               But
               that
               I
               humbly
               conceive
               ,
               is
               the
               denying
               my
               conclusion
               again
               ,
               having
               all
               this
               while
               laboured
               to
               clear
               this
               evidence
               in
               the
               tract
               ,
               and
               here
               vindicated
               it
               from
               all
               objections
               ,
               which
               seemed
               to
               have
               the
               least
               force
               in
               them
               :
               And
               whereas
               he
               here
               addes
               no
               other
               reason
               to
               his
               negation
               ,
               but
               his
               own
               
                 not
                 thinking
                 that
                 ever
                 any
                 of
                 the
                 Fathers
                 did
                 interpret
                 the
                 Apostles
                 words
                 as
                 this
                 Doctor
                 doth
                 ,
              
               adding
               that
               
                 Tertullians
                 words
                 de
                 Anima
              
               ,
               c.
               39.
               
                 are
                 not
                 an
                 exact
                 parallel
                 to
                 the
                 Apostles
                 speech
              
               (
               which
               I
               must
               suppose
               I
               have
               now
               shewed
               it
               is
               )
               that
               
                 Ambrose
                 and
                 Hierome
                 interpret
                 them
                 of
                 legitimation
                 in
                 birth
                 ,
                 Augustine
                 what
                 way
                 soever
                 ,
                 not
                 to
                 baptisme
              
               (
               of
               each
               of
               which
               I
               have
               spoken
               already
               also
               )
               all
               that
               I
               shall
               need
               adde
               ,
               is
               onely
               this
               .
            
             
             
               
               1.
               
               That
               still
               if
               this
               argument
               were
               exactly
               true
               ,
               yet
               it
               is
               but
               a
               
                 negative
                 argument
                 à
                 testimonio
              
               ,
               which
               never
               was
               availeable
               in
               any
               dispute
               :
               2.
               
               That
               if
               the
               Fathers
               do
               not
               fully
               interpret
               this
               place
               as
               I
               now
               do
               ,
               yet
               I
               have
               brought
               some
               suffrages
               and
               other
               competent
               grounds
               out
               of
               the
               Fathers
               for
               my
               way
               of
               interpreting
               it
               :
               3.
               
               That
               what
               he
               hath
               said
               for
               the
               invalidating
               the
               Testimonie
               out
               of
               Tertullian
               ,
               hath
               certainly
               no
               force
               in
               it
               ,
               as
               shall
               now
               briefely
               appear
               by
               this
               view
               of
               what
               he
               saith
               .
            
             
               
               It
               is
               this
               ,
               1.
               
               That
               
                 the
                 termes
                 candidati
                 sanctitatis
                 ,
                 or
                 designati
                 sanctitatis
                 ,
                 or
                 candidati
                 fidei
                 in
                 Hieroms
                 Epis
                 .
              
               153.
               
                 to
                 Pauliniu
                 ,
                 do
                 note
                 not
                 that
                 they
                 were
                 baptized
                 ,
                 but
                 that
                 they
                 were
                 in
                 designation
                 of
                 being
                 believers
                 and
                 baptized
                 ,
                 intended
                 to
                 be
                 holy
                 by
                 the
                 parents
                 ,
                 to
                 be
                 bred
                 up
                 to
                 the
                 faith
                 and
                 so
                 baptized
                 .
              
               2.
               
               
                 That
                 what
                 the
                 Doctor
                 talkes
                 of
                 Tertullian
                 as
                 saying
                 they
                 were
                 holy
                 ,
              
               i.
               e.
               
                 baptized
                 ,
                 ex
                 seminis
                 praerogativâ
                 ,
                 it
                 is
                 a
                 manifest
                 mistake
                 ,
                 for
              
               1.
               
               
                 The
                 holynesse
                 he
                 ascribes
                 to
                 believers
                 children
                 was
                 not
                 onely
                 by
                 prerogative
                 of
                 birth
                 but
                 also
                 ex
                 institutionis
                 disciplinâ
                 by
                 the
                 discipline
                 of
                 their
                 instruction
                 which
                 is
                 afore
                 baptisme
                 .
              
               2.
               
               
                 The
                 prerogative
                 of
                 birth
                 the
                 very
                 words
                 of
                 Tertullian
                 shew
                 to
                 be
                 no
                 more
                 but
                 this
                 ,
                 that
                 believers
                 children
                 were
                 born
                 without
                 those
                 idolatrous
                 superstitions
                 which
                 were
                 used
                 in
                 the
                 birth
                 of
                 infidels
                 children
                 ,
                 which
                 he
                 there
                 principally
                 recites
                 .
              
            
             
               
               To
               this
               I
               answer
               by
               degrees
               ,
               1.
               
               By
               viewing
               the
               place
               in
               S.
               Hierom
               ,
               to
               which
               he
               referres
               me
               for
               the
               explication
               of
               the
               phrase
               ,
               candidati
               or
               
                 designati
                 sanctitatis
              
               .
               That
               Epistle
               to
               Paulinus
               is
               hastily
               written
               in
               answer
               to
               two
               questions
               of
               Paulinus
               his
               proposing
               .
               To
               the
               later
               ,
               being
               this
               ,
               
                 quomodo
                 sancti
                 sint
                 qui
                 de
                 fidelibus
                 ,
              
               i.
               e.
               
                 baptizatis
                 nascantur
              
               (
               which
               plainly
               referres
               the
               matter
               to
               these
               words
               of
               the
               
                 Apostles
                 ,
                 how
                 the
                 children
                 born
                 of
                 believing
                 parents
                 are
                 holy
              
               ]
               he
               gives
               a
               very
               short
               solution
               ,
               being
               taken
               off
               by
               the
               hast
               of
               the
               post
               and
               the
               multitude
               of
               other
               letters
               ,
               he
               had
               to
               write
               .
               All
               that
               he
               is
               permitted
               to
               say
               is
               this
               .
               
                 De
                 secundo
                 problemate
                 tuo
                 Tertullianus
                 in
                 libris
                 de
                 monogamiâ
                 disseruit
                 ,
                 asserens
                 sanctos
                 dici
                 fidelium
                 filios
                 quòd
                 quasi
                 candidati
                 sint
                 fidei
                 ,
                 &
                 nullis
                 Idololatriae
                 sordibus
                 polluantur
                 .
                 Simúlque
                 considera
                 quòd
                 &
                 vasa
                 sacra
                 in
                 tabernaculo
                 legimus
                 ,
                 &
                 caetera
                 quae
                 ad
                 ritum
                 ceremoniarum
                 pertinent
                 ,
                 cum
                 utique
                 sancta
                 esse
                 non
                 possint
                 nisi
                 ea
                 quae
                 sentiunt
                 &
                 venerantur
                 Deum
                 .
                 Idioma
                 igitur
                 Scripturarum
                 est
                 ut
                 interdum
                 sanctos
                 pro
                 mundis
                 &
                 purificatis
                 &
                 expiatis
                 nominent
                 ,
                 
                 sicut
                 &
                 Betsabee
                 sanctificata
                 dicitur
                 ab
                 immunditia
                 sua
                 ,
                 &
                 ipsum
                 templum
                 sanctuarium
                 nominatur
                 .
                 Of
                 your
                 second
                 probleme
                 Tertullian
                 hath
                 discoursed
                 in
                 his
                 Books
                 de
                 monogamia
                 ,
                 affirming
                 the
                 children
                 of
                 believers
                 to
                 be
                 called
                 holy
                 ,
                 because
                 they
                 were
                 as
                 it
                 were
                 candidates
                 of
                 Faith
                 ,
                 and
                 not
                 polluted
                 with
                 any
                 of
                 the
                 filth
                 of
                 idolatrie
                 .
                 Withall
                 consider
                 that
                 also
                 we
                 read
                 that
                 the
                 vessels
                 in
                 the
                 tabernacle
                 are
                 holy
                 ,
                 and
                 the
                 other
                 things
                 which
                 belong
                 to
                 the
                 rite
                 of
                 ceremonies
                 ,
                 when
                 yet
                 nothing
                 can
              
               (
               really
               )
               
                 be
                 holy
                 but
                 what
                 have
                 sense
                 ,
                 and
                 worship
                 God.
                 It
                 is
                 therefore
                 an
                 idiome
                 of
                 the
                 Scriptures
                 to
                 use
                 the
                 word
                 holy
                 for
                 those
                 that
                 are
                 clean
                 ,
                 and
                 purified
                 and
                 expiated
                 ,
                 as
                 Bathseba
                 is
                 said
                 to
                 be
                 sanctified
                 from
                 her
                 uncleannesse
                 and
                 the
                 temple
                 is
                 called
                 the
                 Sanctuary
                 .
              
               And
               so
               he
               is
               abruptly
               broken
               off
               ,
               meaning
               to
               have
               said
               much
               more
               on
               that
               subject
               ,
               this
               ,
               as
               he
               solemnly
               protests
               (
               
                 testis
                 est
                 mihi
                 conscientiae
                 meae
                 Deus
              
               )
               being
               but
               the
               
                 procinctus
                 &
                 exordium
              
               ,
               the
               
                 preparation
                 and
                 beginning
                 of
                 his
                 interpretation
                 .
              
            
             
               
               If
               he
               had
               gone
               on
               to
               have
               perfected
               his
               answer
               to
               
                 Paulinus's
                 quaere
              
               ,
               he
               would
               probably
               have
               more
               perfectly
               cleared
               the
               whole
               difficulty
               .
               As
               it
               is
               ,
               here
               is
               nothing
               in
               the
               least
               wise
               to
               our
               prejudice
               ,
               nor
               to
               the
               proving
               that
               which
               Mr.
               T.
               undertakes
               ,
               that
               
                 Tertullians
                 words
                 de
                 Anima
                 do
                 not
                 affirme
                 the
                 baptizing
                 of
                 the
                 believers
                 children
                 .
              
            
             
               
               For
               1.
               
               This
               of
               Tertullian
               is
               not
               the
               place
               that
               S.
               Hierome
               referres
               to
               ,
               but
               some
               other
               in
               his
               
                 Bookes
                 de
                 Monog
              
               .
               that
               
                 one
                 Book
              
               which
               we
               now
               have
               under
               that
               title
               affording
               us
               no
               such
               discourse
               on
               that
               subject
               ,
               as
               S.
               Hierom
               mentions
               .
            
             
               
               2dly
               .
               All
               that
               S.
               Hierom
               cites
               out
               of
               that
               (
               not
               this
               )
               place
               of
               Tertullian
               ,
               is
               very
               reconcileable
               with
               what
               Tertullian
               saith
               in
               this
               place
               ,
               and
               with
               his
               opinion
               that
               the
               
                 infants
                 of
                 Christians
                 were
                 baptized
              
               ,
               for
               ,
               saith
               he
               ,
               they
               were
               
                 quasi
                 candidati
                 fidei
                 ,
                 as
                 it
                 were
                 candidates
                 of
                 faith
                 ,
                 Candidates
              
               were
               they
               that
               stood
               for
               any
               
                 office
                 qui
                 candida
                 sumptâ
                 veste
                 consulatum
                 ▪
                 praeturam
              
               &c.
               
                 postulabant
                 ,
                 who
                 putting
                 on
                 white
                 garments
                 sued
                 for
              
               any
               office
               ,
               and
               so
               
                 candidates
                 of
                 faith
              
               ,
               they
               that
               sue
               ,
               for
               this
               condition
               in
               the
               Church
               of
               God
               ,
               that
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               believers
               ,
               to
               which
               by
               baptisme
               they
               are
               assumed
               ,
               and
               accordingly
               were
               to
               be
               brought
               to
               the
               font
               ,
               like
               such
               candidates
               ,
               in
               
                 white
                 garments
              
               as
               they
               that
               were
               to
               be
               sanctified
               ,
               i.
               e.
               baptized
               ,
               among
               the
               
                 Jewes
                 ,
                 Exod.
              
               16.10
               .
               
               were
               also
               to
               wash
               their
               clothes
               or
               put
               on
               
                 clean
                 garments
              
               .
            
             
               
               Again
               when
               he
               saith
               of
               them
               that
               they
               were
               
                 holy
                 as
                 the
                 vessels
                 of
                 the
                 Temple
                 were
                 holy
                 ,
              
               though
               they
               had
               no
               sense
               ,
               this
               is
               the
               clear
               laying
               of
               a
               ground
               ,
               whereby
               children
               may
               be
               deemed
               capable
               of
               this
               
                 relative
                 holynesse
              
               ,
               which
               is
               to
               be
               had
               by
               baptisme
               ,
               though
               as
               yet
               they
               are
               not
               capable
               (
               for
               want
               of
               understanding
               )
               of
               
                 inherent
                 holynesse
              
               .
            
             
               
               Lastly
               ,
               when
               he
               mentions
               it
               as
               an
               idiome
               of
               Scripture
               to
               call
               them
               holy
               ,
               who
               are
               
                 cleansed
                 ,
                 purified
                 ,
                 expiated
              
               ,
               speaking
               of
               those
               
                 legal
                 lustrations
              
               or
               purifications
               ,
               this
               gives
               an
               account
               of
               S.
               Pauls
               using
               the
               word
               in
               the
               
                 Christian
                 Church
              
               for
               the
               
                 Christian
                 lustration
                 ,
                 purification
                 ,
                 expiation
                 ,
              
               i.
               e.
               for
               baptisme
               .
            
             
               
               And
               by
               the
               way
               ,
               it
               appears
               by
               S.
               Hierome
               that
               he
               useth
               promiscuously
               sancti
               and
               sanctificati
               ,
               and
               so
               that
               gives
               us
               authority
               to
               interpret
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               in
               the
               end
               of
               the
               verse
               ,
               in
               the
               same
               sense
               in
               which
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               is
               used
               in
               the
               beginning
               ,
               for
               those
               that
               are
               brought
               and
               received
               to
               baptisme
               .
               All
               which
               are
               farre
               enough
               fom
               serving
               any
               of
               Mr.
               T.
               his
               interests
               ,
               and
               might
               have
               inclined
               him
               to
               have
               omitted
               that
               testimonie
               of
               S.
               Hieromes
               ,
               if
               he
               had
               more
               maturely
               considered
               of
               it
               .
            
             
               
               Nay
               3.
               
               I
               must
               adde
               ,
               that
               Mr.
               T.
               his
               rendring
               of
               candidati
               and
               
                 designati
                 sanctitatis
              
               ,
               and
               
                 candidati
                 fidei
              
               ,
               by
               
                 being
                 in
                 designation
                 of
                 being
                 believers
                 and
                 baptized
                 ,
                 intended
                 to
                 be
                 holy
                 by
                 the
                 parents
                 ,
                 to
                 be
                 bred
                 up
                 to
                 the
                 faith
                 and
                 so
                 baptized
                 ,
              
               is
               a
               most
               groundlesse
               inconvenient
               interpretation
               :
               For
               if
               by
               holynesse
               and
               faith
               be
               meant
               
                 inherent
                 holynesse
              
               and
               faith
               ,
               then
               baptisme
               it self
               is
               the
               ceremony
               of
               consecrating
               and
               designing
               them
               to
               this
               ,
               and
               so
               precedent
               to
               that
               holynesse
               (
               not
               subsequent
               to
               it
               ,
               as
               Mr.
               T.
               sets
               it
               )
               and
               accordingly
               in
               the
               
                 Church
                 writings
              
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               believers
               ,
               is
               never
               bestowed
               on
               any
               ,
               though
               of
               mature
               age
               and
               knowledge
               ,
               till
               after
               they
               be
               baptized
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               illuminate
               and
               believers
               being
               all
               one
               ,
               promiscuously
               used
               for
               those
               that
               have
               
                 received
                 baptisme
              
               ,
               in
               opposition
               to
               catechumeni
               ,
               those
               that
               have
               not
               yet
               attained
               it
               :
               But
               if
               holynesse
               and
               faith
               be
               the
               
                 relative
                 holynesse
              
               ,
               then
               infants
               being
               as
               capable
               of
               that
               as
               vessels
               in
               the
               Temple
               ,
               they
               might
               be
               presently
               designed
               and
               consecrated
               to
               that
               ,
               and
               not
               
                 first
                 bred
                 up
              
               in
               the
               faith
               ,
               before
               they
               were
               partakers
               of
               it
               .
            
             
             
               
               The
               children
               of
               believers
               ,
               I
               willingly
               grant
               ,
               are
               presumed
               to
               be
               by
               them
               
                 intended
                 to
                 be
                 bred
                 up
                 to
                 the
                 faith
                 ,
              
               but
               it
               that
               intention
               of
               theirs
               bring
               forth
               no
               
                 present
                 effect
              
               ,
               if
               they
               do
               not
               bring
               them
               thus
               early
               ,
               and
               enter
               them
               into
               the
               Church
               by
               baptisme
               ,
               why
               should
               that
               
                 bare
                 intention
              
               of
               the
               parents
               give
               them
               the
               style
               of
               holy
               or
               sanctified
               ,
               or
               how
               should
               these
               
                 infant
                 children
              
               ,
               which
               may
               dy
               before
               they
               come
               to
               those
               years
               ,
               receive
               any
               
                 present
                 priviledge
              
               or
               benefit
               ,
               by
               that
               which
               is
               thus
               farre
               removed
               from
               them
               ?
            
             
               
               Now
               for
               the
               2d
               part
               of
               this
               suggestion
               ,
               that
               
                 what
                 I
                 say
                 from
                 Tertullian
                 ,
                 that
                 they
                 were
                 holy
                 ,
              
               i.
               e.
               
                 baptized
                 in
                 seminis
                 praerogativâ
                 ,
                 is
                 a
                 mistake
                 ,
              
               I
               must
               answer
               by
               viewing
               of
               the
               proofs
               of
               his
               assertion
               ,
               First
               ,
               saith
               he
               ,
               
                 the
                 holynesse
                 was
                 not
                 onely
                 by
                 prerogative
                 of
                 birth
                 ,
                 but
                 ex
                 institutionis
                 disciplinâ
                 .
              
               This
               sure
               is
               a
               strange
               proof
               ,
               It
               is
               not
               so
               ,
               because
               it
               is
               
                 not
                 onely
              
               so
               ,
               T
               is
               certain
               that
               Tertullian
               saith
               they
               are
               
                 holy
                 ex
                 institutionis
                 disciplina
              
               ,
               and
               as
               certain
               that
               they
               are
               as
               much
               so
               
                 by
                 prerogative
                 of
                 their
                 birth
              
               ,
               the
               words
               are
               most
               clear
               ,
               
                 tam
                 ex
                 seminis
                 praerogativâ
                 quàm
                 ex
                 institutionis
                 disciplina
                 ,
              
               and
               I
               that
               never
               denyed
               the
               second
               ,
               could
               not
               be
               mistaken
               in
               affirming
               the
               first
               .
            
             
               
               Some
               difficulty
               I
               suppose
               there
               may
               be
               ,
               what
               Tertullian
               (
               who
               did
               not
               excell
               in
               perspicuity
               of
               expressions
               )
               meant
               by
               
                 institutionis
                 disciplina
              
               .
               My
               opinion
               (
               gathered
               from
               the
               observation
               of
               his
               language
               in
               other
               places
               )
               is
               ,
               that
               he
               meant
               the
               doctrine
               of
               
                 baptisme
                 instituted
              
               by
               Christ
               in
               his
               Church
               ;
               for
               by
               this
               it
               is
               that
               baptisme
               was
               allowed
               to
               those
               that
               were
               
                 ex
                 alterutro
                 sexu
                 sanctificato
                 procreati
                 ,
                 born
              
               of
               parents
               of
               which
               either
               of
               them
               was
               Christian
               .
            
             
               
               Thus
               in
               his
               Book
               
                 De
                 Bapt.
              
               c.
               12.
               he
               uses
               a
               like
               phrase
               
                 tingi
                 disciplinâ
                 religionis
              
               ,
               to
               
                 be
                 sprinkled
                 with
                 the
                 discipline
                 of
                 religion
                 ,
              
               meaning
               evidently
               being
               baptized
               .
            
             
               
               By
               this
               interpretation
               of
               that
               phrase
               ,
               the
               whole
               place
               will
               be
               most
               clear
               ,
               in
               reference
               to
               the
               antecedents
               ,
               thus
               ,
               
                 The
                 birth
                 of
                 all
                 men
                 by
                 nature
                 brings
                 impurity
                 into
                 the
                 world
              
               with
               them
               ;
               the
               children
               of
               heathens
               have
               this
               mightily
               inhansed
               to
               them
               by
               the
               Superstitions
               that
               are
               used
               before
               and
               at
               ,
               and
               soon
               after
               their
               birth
               ,
               inviting
               the
               devil
               to
               come
               and
               
                 take
                 possession
              
               of
               them
               (
               who
               is
               himself
               very
               ready
               to
               catch
               them
               )
               and
               so
               making
               them
               as
               soon
               
               as
               born
               ,
               
                 candidatos
                 daemoniorum
                 ,
                 candidates
                 of
                 the
                 devils
                 ,
              
               ambitious
               to
               be
               admitted
               thus
               early
               into
               their
               service
               ;
               Thus
               every
               one
               hath
               his
               genius
               ,
               i.
               e.
               his
               devill
               assigned
               him
               from
               his
               birth
               ,
               and
               so
               
                 no
                 birth
                 of
                 any
                 heathen
                 can
                 choose
                 but
                 be
                 polluted
                 ,
                 Hinc
                 enim
                 Apostolus
                 —
                 for
                 from
                 hence
                 ,
                 saith
                 he
                 ,
                 it
                 is
                 that
                 the
                 Apostle
                 affirmes
                 that
                 whosoever
                 is
                 born
                 from
                 either
                 parent
                 Christian
                 ,
                 is
                 holy
                 both
                 by
                 prerogative
                 of
                 seed
                 ,
                 and
                 by
                 discipline
                 of
                 institution
                 ,
              
               i.
               e.
               hath
               one
               priviledge
               by
               nature
               ,
               by
               his
               very
               seed
               (
               by
               being
               born
               of
               a
               Christian
               ,
               not
               an
               heathen
               )
               that
               he
               is
               not
               so
               polluted
               by
               their
               
                 idolatrous
                 ceremonies
              
               ,
               and
               so
               is
               in
               some
               degree
               holy
               ,
               in
               that
               respect
               ,
               not
               so
               polluted
               as
               
                 heathen
                 children
              
               are
               ;
               another
               priviledge
               he
               hath
               by
               the
               orders
               and
               rites
               ,
               which
               
                 Christ
                 instituted
              
               and
               left
               in
               his
               Church
               ,
               viz.
               that
               of
               reception
               to
               baptisme
               ,
               whereby
               he
               is
               consecrated
               to
               God
               ,
               whereas
               
                 heathen
                 children
              
               are
               desecrated
               to
               devils
               ,
               and
               in
               that
               respect
               also
               they
               are
               called
               holy
               by
               the
               Apostle
               ,
               citing
               that
               place
               ,
               1
               Cor.
               7.
               
               
                 Caeterum
                 ,
                 inquit
                 ,
                 immundi
                 nascerentur
                 ,
                 else
                 were
                 your
                 children
                 unclean
                 ,
                 but
                 now
                 are
                 they
                 holy
                 ,
              
               adding
               that
               the
               Apostle
               in
               those
               words
               means
               ,
               that
               the
               children
               of
               believers
               are
               
                 designati
                 sanctitatis
              
               ,
               that
               sure
               must
               signifie
               that
               they
               are
               initiated
               into
               Christ
               by
               the
               
                 Christian
                 rite
              
               or
               sign
               or
               ceremonie
               of
               baptisme
               ,
               as
               those
               which
               had
               the
               
                 heathenish
                 ceremonies
              
               used
               upon
               them
               ,
               were
               
                 candidati
                 daemoniorum
                 ,
                 candidates
                 of
                 the
                 devils
                 ,
              
               in
               the
               former
               ,
               thus
               early
               admitted
               and
               initiated
               into
               their
               sacra
               .
            
             
               
               How
               farre
               now
               this
               is
               from
               intimating
               any
               
                 discipline
                 of
                 their
                 instruction
              
               (
               the
               word
               their
               is
               clearly
               inserted
               by
               Mr.
               T.
               and
               institutio
               rendred
               instruction
               ,
               and
               so
               
                 Christs
                 institution
              
               turn'd
               into
               
                 their
                 instruction
              
               )
               I
               shall
               not
               now
               need
               farther
               to
               declare
               ,
               nor
               to
               adde
               ought
               concerning
               his
               other
               reason
               taken
               from
               the
               
                 idolatrous
                 Superstitions
              
               ,
               without
               which
               they
               that
               are
               born
               are
               said
               to
               be
               holy
               ,
               for
               how
               farre
               that
               hath
               here
               place
               ,
               I
               have
               already
               manifested
               also
               .
            
             
               
               In
               this
               fit
               of
               incitation
               he
               yet
               farther
               proceeds
               ,
               3.
               
               Saith
               he
               ,
               
                 it
                 is
                 false
                 that
                 the
                 Jewish
                 practice
                 in
                 baptizing
                 proselytes
                 and
                 their
                 children
                 ,
                 laid
                 the
                 foundation
                 of
                 infant
                 baptisme
                 :
              
               But
               as
               this
               is
               like
               the
               former
               ,
               a
               meer
               denying
               of
               my
               conclusion
               ,
               and
               so
               against
               all
               rules
               of
               discourse
               ,
               in
               the
               first
               place
               ,
               so
               is
               it
               not
               attempted
               to
               be
               proved
               ,
               save
               onely
               by
               the
               
                 negative
                 argument
                 à
                 testimonio
                 ,
                 Neither
                 the
                 Scripture
                 ,
              
               saith
               he
               ,
               
                 gives
                 any
                 hint
                 thereof
                 ,
                 nor
                 any
                 of
                 the
                 
                 antient
                 Christian
                 writers
                 ,
                 no
                 nor
                 any
                 of
                 those
                 the
                 Doctor
                 cites
                 ,
                 ever
                 derives
                 it
                 from
                 the
                 Jewish
                 practice
                 .
              
            
             
               
               But
               certainly
               this
               is
               of
               no
               force
               ;
               for
               1.
               
               So
               long
               as
               none
               of
               all
               these
               deny
               it
               ,
               to
               be
               so
               derived
               ,
               and
               when
               the
               matter
               it self
               speaks
               it
               and
               the
               agreement
               between
               what
               we
               find
               in
               the
               
                 Christian
                 Church
              
               with
               what
               we
               find
               among
               the
               Jewes
               ,
               there
               is
               no
               want
               either
               of
               truth
               or
               sobriety
               in
               my
               assertion
               ,
               that
               
                 Christs
                 institution
              
               of
               baptisme
               was
               founded
               in
               the
               
                 Jewish
                 practice
              
               of
               baptizing
               their
               natives
               and
               their
               proselytes
               ,
               and
               that
               their
               custome
               being
               to
               
                 baptize
                 infant
              
               children
               ,
               
                 Christs
                 institution
              
               also
               being
               by
               the
               Apostles
               understood
               to
               belong
               to
               the
               
                 infant
                 childrens
                 baptisme
              
               was
               in
               that
               respect
               also
               conformable
               to
               the
               
                 Jewish
                 copy
              
               ,
               and
               so
               still
               the
               
                 Jewish
                 practice
              
               the
               foundation
               of
               the
               Christian
               .
            
             
               
               What
               he
               addes
               from
               several
               
                 antient
                 testimonies
              
               ,
               shortly
               pointed
               at
               ,
               that
               they
               
                 shew
                 that
                 the
                 Fathers
                 took
                 the
                 baptisme
                 of
                 infants
                 not
                 to
                 have
                 foundation
                 in
                 the
                 Jewish
                 practice
                 ,
                 but
                 in
                 the
                 conceit
                 they
                 had
                 that
                 baptisme
                 did
                 regenerate
                 ,
                 give
                 grace
                 and
                 save
                 ,
                 and
                 was
                 necessary
                 for
                 them
                 to
                 enter
                 into
                 the
                 kingdome
              
               —
               hath
               nothing
               of
               weight
               in
               it
               ,
               For
               1.
               
               Their
               conceiting
               that
               baptisme
               had
               this
               force
               from
               
                 Christs
                 institution
              
               ,
               no
               way
               prejudges
               
                 Christs
                 founding
              
               his
               institution
               in
               the
               foregoing
               
                 Jewish
                 practice
              
               .
            
             
               
               T
               is
               as
               if
               he
               should
               thus
               argue
               ,
               the
               Fathers
               conceived
               the
               Sacrament
               of
               the
               
                 Lords
                 Supper
              
               to
               be
               usefull
               for
               the
               confirming
               of
               our
               faith
               ,
               therefore
               they
               took
               that
               Sacrament
               not
               to
               be
               sounded
               in
               the
               postcoenium
               of
               the
               Jewes
               .
               They
               conceived
               imposition
               of
               hands
               to
               conferre
               a
               Character
               on
               those
               that
               were
               thus
               ordained
               to
               
                 holy
                 orders
              
               ,
               therefore
               this
               was
               not
               founded
               in
               the
               
                 Jewish
                 custome
              
               of
               
                 receiving
                 Doctors
              
               into
               the
               Sanhedrim
               by
               laying
               on
               of
               hands
               .
               The
               foundation
               of
               the
               institution
               is
               one
               thing
               ,
               and
               the
               benefits
               of
               it
               being
               instituted
               is
               another
               ,
               and
               yet
               both
               these
               are
               found
               to
               belong
               to
               the
               same
               thing
               .
            
             
               
               2dly
               .
               Their
               very
               opinion
               that
               baptisme
               did
               regenerate
               ,
               and
               was
               necessary
               to
               enter
               into
               the
               kingdome
               ,
               as
               it
               is
               taken
               by
               the
               Fathers
               from
               the
               words
               of
               Christ
               to
               
                 Nicodemus
                 Joh.
              
               3.
               
               
                 Except
                 a
                 man
                 be
                 born
                 again
                 ,
              
               v.
               3.
               and
               that
               
                 of
                 water
              
               —
               v.
               5.
               (
               by
               
                 baptisme
                 )
                 he
                 cannot
                 enter
                 into
                 the
                 kingdome
                 of
                 God
                 ,
              
               so
               was
               that
               speech
               of
               Christ
               ,
               taken
               from
               the
               customary
               doctrine
               of
               the
               Jewes
               ,
               among
               whom
               baptisme
               was
               said
               to
               regenerate
               ,
               and
               to
               enter
               into
               the
               Church
               ,
               
               as
               that
               was
               the
               portal
               to
               the
               kingdome
               of
               God
               ,
               and
               accordingly
               when
               Nicodemus
               seems
               not
               to
               understand
               it
               ,
               Christ
               appeals
               to
               the
               
                 Jewish
                 doctrine
              
               or
               
                 tradition
                 ,
                 Art
                 thou
                 a
                 Ruler
                 ,
                 a
                 Master
                 in
                 Israel
                 and
                 knowest
                 not
                 these
                 things
                 ?
              
               and
               therefore
               again
               those
               perswasions
               of
               the
               Fathers
               are
               far
               from
               unreconcileable
               with
               that
               which
               I
               have
               affirmed
               of
               the
               founding
               the
               Christian
               in
               the
               
                 Jewish
                 baptisme
              
               .
            
             
               
               Nay
               4.
               
               That
               the
               Fathers
               in
               their
               discourses
               of
               baptisme
               do
               ordinarily
               lay
               the
               foundation
               of
               it
               in
               Moses
               or
               the
               baptisme
               of
               the
               Jewes
               (
               and
               so
               might
               as
               well
               found
               the
               baptisme
               of
               
                 Christian
                 infants
              
               there
               ,
               the
               
                 Jewes
                 baptisme
              
               ,
               as
               hath
               appeared
               ,
               belonging
               to
               such
               )
               hath
               formerly
               been
               evidenced
               from
               
                 Gregorie
                 Nazianzen
                 ,
                 Orat.
              
               39.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               —
               and
               so
               from
               others
               also
               .
            
             
               
               What
               he
               now
               addes
               of
               
                 womens
                 baptizing
                 among
                 Papists
              
               and
               the
               allowance
               thereof
               formerly
               among
               us
               ,
               of
               
                 private
                 baptisme
              
               ,
               of
               the
               use
               of
               
                 propounding
                 questions
              
               to
               the
               infant
               which
               he
               is
               pleased
               to
               style
               ridiculous
               ,
               of
               the
               
                 sureties
                 answering
              
               in
               the
               
                 childs
                 behalf
              
               ,
               and
               
                 expressing
                 their
                 desire
                 to
                 be
                 baptized
                 into
                 the
                 faith
                 recited
                 ,
              
               of
               the
               
                 custome
                 of
                 baptizing
                 onely
                 at
                 Easter
                 and
                 Whitsontide
                 ,
                 of
                 sprinkling
                 or
                 powring
                 water
                 on
                 the
                 face
                 ,
              
               of
               
                 a
                 confession
                 in
                 the
                 Pract.
                 Cat.
                 that
                 all
                 men
                 were
                 instructed
                 antiently
                 before
                 they
                 were
                 baptized
                 ,
              
               is
               all
               amast
               together
               ,
               if
               it
               might
               be
               ,
               to
               make
               up
               one
               
                 accumulative
                 argument
              
               ,
               but
               is
               utterly
               insufficient
               to
               do
               so
               .
               All
               that
               he
               concludes
               from
               the
               mention
               of
               all
               these
               ,
               is
               but
               his
               own
               
                 resolution
                 not
                 to
                 answer
                 the
                 testimonies
                 which
                 I
                 had
                 alledged
              
               from
               the
               Fathers
               ,
               to
               prove
               that
               
                 Infant
                 baptisme
              
               was
               an
               
                 Apostolical
                 tradition
              
               .
               His
               words
               are
               these
               ,
               upon
               the
               mentioning
               of
               those
               particulars
               ▪
               [
               
                 And
                 therefore
                 for
                 the
                 present
                 I
                 shall
                 put
                 by
                 the
                 answering
                 of
                 the
                 stale
                 and
                 rotten
                 allegations
                 out
                 of
                 the
                 Fathers
                 for
                 infant
                 baptisme
                 brought
                 by
                 the
                 Doctor
                 ,
                 because
                 having
                 said
                 so
                 much
                 .
              
            
             
               
               Here
               indeed
               by
               his
               [
               therefore
               ]
               I
               am
               told
               the
               reason
               why
               he
               was
               willing
               to
               mention
               those
               other
               particulars
               so
               causelesly
               and
               unseasonably
               ,
               viz.
               by
               way
               of
               diversion
               (
               as
               dextrous
               persons
               are
               wont
               to
               do
               for
               the
               removing
               of
               difficulties
               )
               to
               
                 put
                 by
                 the
                 answering
                 of
                 the
                 allegations
                 out
                 of
                 the
                 Fathers
                 .
              
            
             
               
               But
               I
               must
               not
               thus
               farre
               complie
               with
               Mr.
               T.
               The
               main
               issue
               of
               the
               whole
               dispute
               must
               divolve
               to
               this
               ,
               the
               doctrine
               of
               the
               
                 antient
                 
                 Church
              
               in
               this
               matter
               ,
               For.
               1.
               baptisme
               being
               instituted
               by
               Christ
               long
               before
               his
               crucifixion
               ,
               and
               2.
               
               The
               forme
               wherein
               he
               instituted
               it
               being
               not
               set
               down
               in
               the
               Gospels
               ,
               and
               so
               3.
               
               The
               
                 Apostles
                 practice
              
               being
               our
               
                 onely
                 guide
              
               for
               the
               resolving
               such
               difficulties
               as
               these
               ,
               whether
               infants
               were
               admittable
               or
               no
               to
               baptisme
               (
               the
               foundation
               thereof
               among
               the
               Jewes
               visibly
               belonging
               to
               infants
               ,
               but
               it
               being
               still
               possible
               that
               this
               might
               be
               changed
               in
               
                 Christs
                 institution
              
               )
               it
               is
               not
               now
               imaginable
               what
               way
               should
               be
               open
               to
               us
               of
               this
               age
               (
               1600
               years
               after
               those
               times
               )
               to
               discern
               
                 Christs
                 institution
              
               in
               this
               matter
               ,
               but
               by
               the
               words
               or
               actions
               of
               (
               or
               some
               kind
               of
               intimation
               from
               )
               the
               Apostles
               ,
               how
               they
               understood
               
                 Christs
                 institution
              
               .
            
             
               
               Of
               this
               one
               place
               we
               have
               1
               Cor.
               7.
               which
               comes
               in
               incidentally
               ,
               speaking
               to
               another
               matter
               ,
               and
               notifies
               the
               Apostles
               sense
               by
               their
               practice
               visibly
               enough
               ,
               and
               defines
               for
               the
               baptizing
               of
               infants
               in
               those
               dayes
               ;
               But
               to
               them
               that
               will
               not
               acknowledge
               this
               sense
               of
               those
               words
               ,
               how
               fair
               and
               easy
               soever
               ,
               there
               is
               but
               one
               possible
               method
               remaining
               in
               this
               ,
               as
               in
               all
               other
               questions
               of
               fact
               (
               as
               evidently
               this
               is
               ,
               whether
               in
               the
               Apostles
               times
               and
               by
               their
               
                 appointment
                 children
              
               were
               received
               to
               baptisme
               or
               no
               )
               viz.
               to
               appeal
               to
               those
               that
               could
               not
               be
               ignorant
               of
               this
               matter
               ,
               who
               by
               succession
               and
               tradition
               ,
               the
               one
               from
               the
               other
               ,
               had
               the
               
                 Apostles
                 practice
              
               ,
               the
               interpreter
               of
               their
               sense
               of
               
                 Christs
                 institution
              
               ,
               conveyed
               and
               handed
               down
               unto
               them
               ,
               and
               are
               to
               us
               ,
               their
               late
               posterity
               ,
               the
               only
               competent
               witnesses
               of
               this
               matter
               of
               fact
               ,
               and
               so
               are
               in
               all
               reason
               to
               decide
               the
               controversie
               ,
               and
               give
               a
               final
               conclusion
               to
               the
               debate
               between
               us
               .
            
             
               
               This
               therefore
               being
               the
               last
               part
               of
               my
               method
               in
               the
               positive
               part
               of
               the
               Resolution
               of
               that
               Quaere
               ,
               I
               professe
               to
               have
               laid
               the
               most
               weight
               upon
               it
               (
               according
               to
               the
               grounds
               set
               down
               in
               the
               first
               Quare
               concerning
               the
               deciding
               of
               such
               controversies
               )
               and
               consequently
               must
               still
               insist
               upon
               it
               ,
               and
               not
               be
               put
               off
               by
               Mr.
               T.
               his
               dexteritie
               ,
               and
               that
               in
               this
               matter
               I
               may
               not
               fail
               of
               giving
               the
               Reader
               some
               evidence
               ,
               I
               shall
               again
               resume
               it
               ,
               and
               give
               him
               a
               
                 competent
                 series
              
               of
               testimonies
               ,
               some
               formerly
               mentioned
               ,
               and
               now
               put
               more
               into
               forme
               of
               evidence
               ,
               and
               others
               added
               to
               them
               ,
               so
               as
               to
               inferre
               an
               
                 uniforme
                 concordant
                 tradition
              
               of
               all
               the
               ages
               of
               the
               Church
               of
               Christ
               even
               since
               the
               Apostles
               times
               unto
               this
               day
               ,
               for
               
               the
               receiving
               infants
               to
               baptisme
               ;
               and
               that
               shall
               be
               the
               last
               part
               of
               this
               Replie
               to
               Mr.
               T.
               and
               the
               Antipadobaptist
               whose
               pretensions
               are
               the
               contrary
               ,
               that
               infants
               must
               not
               be
               thus
               admitted
               .
            
          
           
             
               Sect.
               2.
               
               A
               Catalogue
               of
               Testimonies
               of
               the
               first
               ages
               for
               Infant
               baptisme
               ,
               and
               the
               Apostolicalness
               thereof
               .
            
             
               
               FIrst
               then
               I
               begin
               with
               the
               words
               of
               the
               Apostle
               so
               long
               insisted
               on
               ,
               and
               vindicated
               from
               Mr.
               T.
               his
               exceptions
               ,
               and
               by
               so
               antient
               a
               writer
               as
               Tertullian
               &c.
               applyed
               to
               this
               matter
               .
            
             
               
               And
               that
               
                 first
                 Epistle
              
               to
               the
               Corinthians
               being
               written
               at
               the
               end
               of
               his
               
                 three
                 years
              
               stay
               in
               
                 Asia
                 Act.
              
               20.31
               .
               i.
               e.
               
                 An.
                 Chr.
              
               54.
               
               I
               shall
               there
               place
               my
               first
               testimonie
               .
            
             
               
               In
               the
               middle
               of
               the
               first
               Centurie
               S.
               Paul
               delivered
               these
               words
               ,
               
                 Now
                 are
                 your
                 children
                 holy
              
               ,
               i.
               e.
               your
               children
               new-born
               (
               as
               appears
               by
               the
               context
               and
               Tertullian
               )
               are
               sanctified
               ,
               as
               that
               signifies
               baptized
               ,
               in
               the
               style
               of
               the
               
                 New
                 Testament
              
               and
               the
               
                 antient
                 Church
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 they
                 are
                 vouchsafed
                 the
                 good
                 things
              
               that
               come
               
                 by
                 baptisme
              
               ,
               saith
               the
               Author
               of
               the
               
                 Respons
                 :
                 ad
                 Orthod
              
               :
               whether
               that
               were
               Justine
               the
               Martyr
               ,
               who
               suffered
               Anno
               163.
               or
               another
               very
               antient
               writer
               under
               that
               name
               ;
               And
               this
               of
               that
               Apostle
               is
               an
               evidence
               of
               the
               practice
               of
               the
               first
               ,
               
               or
               Apostolical
               age
               ,
               soon
               after
               Christ
               ,
               and
               is
               not
               contradicted
               by
               any
               that
               wrote
               in
               that
               age
               .
            
             
               In
               the
               next
               age
               after
               the
               Apostles
               flourished
               S.
               Irenaeus
               ,
               said
               to
               be
               martyred
               at
               Lyons
               (
               the
               seate
               of
               his
               Bishoprick
               )
               the
               5
               t
               of
               
                 Severus
                 ,
                 An.
                 Chr.
              
               197.
               he
               had
               been
               an
               auditor
               of
               
                 Polycarpe
                 Bishop
              
               of
               Smyrna
               (
               styled
               by
               that
               Church
               an
               *
               Apostolical
               and
               
                 Prophetical
                 Doctor
              
               )
               and
               is
               by
               *
               S.
               Hierome
               lookt
               on
               as
               a
               man
               of
               the
               Apostolical
               times
               ,
               and
               by
               *
               Tertullian
               as
               a
               most
               
                 accurate
                 searcher
                 of
                 all
                 doctrines
              
               ,
               and
               so
               is
               a
               most
               competent
               witnesse
               of
               the
               
                 Apostolical
                 doctrine
              
               and
               practice
               ;
               and
               thus
               he
               speaks
               l.
               2.
               
                 advers
                 .
                 har
              
               .
               c.
               38.
               
               
                 Omnes
                 venit
                 Christus
                 per
                 semet
                 ipsum
                 salvare
                 ,
                 omnes
                 inquam
                 qui
                 per
                 eum
                 renascuntur
                 in
                 Deum
                 ,
                 Infantes
                 ,
                 &
                 parvulos
                 ,
                 &
                 
                 pueros
                 ,
                 &
                 juvenes
                 ,
                 &
                 seniores
                 ▪
                 Christ
                 came
                 to
                 save
                 all
                 by
                 himself
                 ,
                 all
                 I
                 say
                 who
                 are
                 born
                 again
                 unto
                 God
                 by
                 him
                 ,
                 Infants
                 and
                 little
                 ones
                 ,
                 and
                 children
                 ,
                 and
                 young
                 men
                 and
                 older
                 men
                 ,
              
               where
               it
               is
               evidently
               his
               affirmation
               ,
               that
               infants
               (
               expressely
               )
               are
               by
               
                 Christ
                 regenerate
                 unto
                 God
              
               ,
               and
               that
               must
               be
               in
               baptisme
               ,
               that
               laver
               of
               regeneration
               ,
               and
               so
               they
               are
               not
               ,
               in
               his
               
                 opinion
                 ,
                 excluded
              
               from
               baptisme
               .
               And
               so
               this
               is
               a
               testimonie
               of
               the
               
                 second
                 Century
              
               ,
               not
               found
               or
               praetended
               to
               be
               contradicted
               by
               any
               other
               of
               that
               age
               .
            
             
               
               Immediately
               after
               Irenaeus
               followed
               Tertullian
               in
               the
               end
               of
               the
               2d
               ,
               and
               beginning
               of
               the
               3d
               Century
               ,
               a
               man
               of
               great
               learning
               ,
               and
               a
               diligent
               observer
               and
               recorder
               of
               the
               customes
               and
               practices
               of
               the
               most
               
                 antient
                 Church
              
               .
               And
               he
               
                 lib.
                 de
                 Animâ
              
               c.
               39.
               affirmes
               it
               from
               the
               
                 Apostle
                 ,
                 ex
                 sanctificato
                 alterutro
                 sexu
                 sanctos
                 procreari
                 ,
              
               that
               when
               
                 either
                 parent
              
               is
               sanctified
               or
               believer
               ,
               i.
               e.
               baptized
               ,
               the
               children
               that
               are
               born
               from
               them
               are
               holy
               ,
               and
               this
               
                 tam
                 ex
                 seminis
                 praerogativâ
                 ,
                 quàm
                 ex
                 institutionis
                 disciplinâ
                 ,
                 both
                 by
                 praerogative
                 of
                 their
                 seed
                 ,
                 and
                 by
                 the
                 discipline
                 of
                 the
                 institution
                 ,
              
               i.
               e.
               (
               as
               hath
               been
               shewed
               )
               by
               baptisme
               ,
               adding
               from
               the
               same
               Apostle
               that
               delivered
               those
               words
               ,
               1
               Cor.
               7.4
               .
               that
               his
               meaning
               was
               that
               the
               
                 children
                 of
                 believers
                 should
                 be
                 understood
                 to
                 be
                 designati
                 sanctitatis
                 ac
                 per
                 hoc
                 salutis
                 ,
              
               and
               evidencing
               what
               he
               means
               thereby
               ,
               by
               the
               following
               words
               ,
               of
               
                 Christ's
                 definition
                 ,
                 Joh.
              
               3.
               
               
                 Vnlesse
                 a
                 man
                 be
                 born
                 of
                 water
                 and
                 of
                 the
                 Spirit
                 ,
                 he
                 shall
                 not
                 enter
                 into
                 the
                 kingdome
                 of
                 God
                 ,
              
               i.
               e.
               
                 non
                 erit
                 sanctus
                 ,
                 shall
                 not
                 be
                 holy
                 ,
              
               where
               baptisme
               is
               manifestly
               the
               thing
               by
               which
               these
               children
               are
               said
               to
               attain
               that
               sanctity
               ;
               and
               more
               he
               addes
               in
               the
               beginning
               of
               the
               
                 next
                 chapter
              
               to
               the
               same
               purpose
               .
               And
               so
               he
               is
               a
               competent
               witnesse
               for
               the
               beginning
               of
               that
               third
               age
               ,
               and
               is
               not
               found
               contradicted
               by
               any
               other
               passage
               in
               his
               works
               ,
               or
               by
               any
               of
               his
               time
               ;
               But
               on
               the
               contrary
               ,
            
             
               
               Origen
               ,
               who
               died
               at
               
                 Tyre
                 ,
                 An.
                 Chr.
              
               254.
               hath
               three
               most
               irrefragable
               testimonies
               for
               it
               ;
               first
               on
               
                 Luke
                 Hom.
              
               14.
               
               
                 Parvuli
                 baptizantur
                 in
                 remissionem
                 peccatorum
                 ,
                 little
                 ones
                 are
                 baptized
                 into
                 the
                 remission
                 of
                 sins
              
               ;
               and
               
                 quomodo
                 potest
                 ulla
                 lavacri
                 in
                 parvulis
                 ratio
                 subsistere
                 ,
                 nisi
                 juxta
                 illum
                 sensum
                 de
                 quo
                 paulò
                 autè
                 diximus
                 ,
                 Nullus
                 mundus
                 à
                 sorde
                 &c.
                 
                 How
                 can
                 the
                 account
                 of
                 baptizing
                 little
                 ones
                 bold
                 ,
                 but
                 according
                 to
                 that
                 which
                 before
                 was
                 
                 said
                 ,
                 none
                 is
                 clean
                 from
                 pollution
                 ,
                 no
                 not
                 if
                 he
                 be
                 but
                 a
                 day
                 old
                 ,
              
               and
               
                 per
                 baptismi
                 sacramentum
                 nativitatis
                 sordes
                 deponuntur
                 ,
                 propterea
                 baptizantur
                 &
                 parvuli
                 ,
                 by
                 the
                 sacrament
                 of
                 baptisme
                 the
                 pollutions
                 of
                 our
                 birth
                 are
                 put
                 off
                 ,
                 and
                 therefore
                 little
                 ones
                 are
                 baptized
                 .
              
            
             
               
               Secondly
               ,
               on
               
                 Leviticus
                 Hom.
              
               8.
               
               
                 Requiratur
                 quid
                 causae
                 est
                 cum
                 baptisma
                 Ecclesiae
                 in
                 remissionem
                 peccatorum
                 detur
                 ,
                 secundum
                 Ecclesiae
                 observantiam
                 etiam
                 parvulis
                 baptismum
                 dari
                 —
                 Let
                 it
                 be
                 considered
                 what
                 the
                 cause
                 is
                 when
                 the
                 baptisme
                 of
                 the
                 Church
                 is
                 given
                 for
                 the
                 remission
                 of
                 sins
                 ,
                 that
                 baptisme
                 should
                 according
                 to
                 the
                 observation
              
               (
               or
               
                 custome
                 )
                 of
                 the
                 Church
                 be
                 given
                 to
                 little
                 ones
                 .
              
            
             
               
               Thirdly
               ,
               on
               the
               Epistle
               to
               the
               Romans
               ,
               l.
               5.
               
               
                 Ecclesia
                 ab
                 Apostolis
                 traditionem
                 suscepit
                 etiam
                 parvulis
                 baptismum
                 dare
                 —
                 the
                 Church
                 hath
                 received
                 tradition
                 from
                 the
                 Apostles
                 to
                 give
                 baptisme
                 to
                 little
                 ones
                 also
                 ,
              
               such
               
                 little
                 ones
              
               still
               (
               as
               by
               the
               former
               words
               appears
               )
               as
               those
               of
               a
               
                 day
                 old
              
               and
               the
               like
               .
               And
               so
               here
               is
               a
               full
               concord
               of
               testimonies
               both
               for
               the
               practice
               of
               the
               Church
               ,
               and
               tradition
               received
               from
               the
               Apostles
               for
               baptizing
               of
               infants
               ,
               and
               so
               is
               a
               farther
               evidence
               of
               the
               doctrine
               of
               the
               
                 third
                 age
              
               ,
               not
               contradicted
               by
               any
               of
               that
               time
               .
            
             
               
               About
               the
               same
               time
               ,
               or
               without
               question
               soon
               after
               ,
               wrote
               the
               Author
               (
               under
               the
               name
               of
               
                 Dionysius
                 Areopagita
                 )
                 de
                 Eccl.
                 Hierarch
                 .
              
               For
               ,
               as
               by
               *
               Photius
               it
               appears
               ,
               
                 Theodorus
                 Presbyter
              
               about
               the
               year
               420.
               debated
               the
               question
               ,
               whether
               that
               writer
               were
               Dionysius
               mentioned
               in
               the
               Acts
               or
               no.
               And
               of
               this
               no
               doubt
               hath
               been
               made
               but
               that
               he
               was
               a
               very
               antient
               and
               
                 learned
                 Author
              
               .
               He
               therefore
               in
               his
               *
               7.
               chap
               of
               
                 Eccles
                 .
                 Hierarch
              
               .
               proposeth
               the
               question
               ,
               as
               that
               which
               may
               seem
               to
               profane
               persons
               (
               i.
               e.
               
                 heathens
                 )
                 ridiculous
              
               ,
               why
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 children
                 which
                 cannot
                 yet
                 understand
                 divine
                 things
                 are
                 made
                 partakers
                 of
                 the
                 sacred
                 birth
                 from
                 God
                 ,
              
               i.
               e.
               
               evidently
               of
               
                 baptisme
                 (
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 concerning
                 the
                 baptizing
                 of
                 infants
                 ,
              
               saith
               Maximus
               his
               Scholiast
               )
               adding
               to
               the
               same
               head
               also
               ,
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 others
                 in
                 their
                 stead
                 pronounce
                 the
                 abrenunoiations
                 and
                 divine
                 confessions
                 ,
              
               
               And
               his
               answer
               is
               ,
               1.
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 many
                 things
                 which
                 are
                 
                 unknown
                 by
                 us
              
               why
               they
               are
               done
               ,
               
                 have
                 yet
                 causes
                 worthy
                 of
                 God
                 ,
              
               2.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 that
                 we
                 affirme
                 of
                 this
                 the
                 same
                 things
                 which
                 our
                 divine
                 officers
              
               of
               the
               Church
               ,
               
                 being
                 instructed
                 by
                 divine
                 tradition
                 ,
                 have
                 brought
                 down
                 unto
                 us
                 ,
              
               and
               again
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               —
               
                 our
                 divine
                 guides
              
               (
               i.
               e.
               the
               Apostles
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               saith
               
                 Maximus
                 )
                 considering
                 this
                 ,
                 appointed
                 that
                 infants
                 should
                 thus
                 be
                 admitted
                 according
                 to
                 the
                 sacred
                 manner
                 ,
              
               nothing
               can
               be
               more
               clear
               then
               that
               the
               
                 Apostolical
                 tradition
              
               is
               by
               this
               antient
               and
               elegant
               writer
               vouched
               for
               the
               baptizing
               of
               infants
               ,
               as
               a
               sufficient
               account
               of
               that
               matter
               ,
               against
               the
               reproaches
               and
               scoffes
               of
               profane
               ,
               or
               heathen
               men
               ,
               who
               deemed
               it
               unreasonable
               .
               And
               so
               there
               is
               a
               most
               convincing
               testimonie
               for
               that
               time
               ,
               wherein
               that
               author
               wrote
               ,
               which
               must
               needs
               be
               in
               the
               
                 fourth
                 Century
              
               before
               
                 Theodorus
                 Presbyters
              
               debating
               the
               question
               concerning
               him
               ,
               but
               most
               probably
               more
               antient
               ,
               and
               so
               to
               be
               placed
               in
               this
               third
               age
               .
            
             
               
               In
               the
               midst
               of
               this
               third
               age
               ,
               
                 An.
                 Chr.
              
               248.
               was
               
                 S.
                 Cyprian
              
               made
               Bishop
               of
               Carthage
               ,
               and
               
                 ten
                 years
              
               after
               he
               suffered
               martyrdome
               ,
               i.
               e.
               158
               years
               after
               the
               age
               of
               the
               Apostles
               .
               In
               the
               year
               257
               he
               sat
               in
               Councell
               with
               66
               Bishops
               (
               see
               Justellus
               in
               his
               Preface
               to
               the
               
                 African
                 Canons
              
               p.
               21.
               )
               and
               their
               decrees
               by
               way
               of
               
                 Synodical
                 Epistle
              
               are
               to
               be
               seen
               in
               his
               Ep.
               58.
               
                 ad
                 Fidum
                 fratrem
              
               ,
               which
               is
               now
               among
               his
               works
               .
               
                 Pamel
                 .
                 Edit
              
               .
               p.
               80.
               
               The
               Councell
               was
               in
               answer
               to
               some
               questions
               about
               baptisme
               ,
               and
               accordingly
               ▪
               he
               there
               sets
               down
               his
               own
               opinion
               ,
               together
               with
               the
               decrees
               of
               that
               Councell
               of
               66
               Bishops
               which
               were
               assembled
               with
               him
               ;
               And
               so
               this
               ,
               as
               it
               is
               an
               antient
               ,
               so
               it
               is
               more
               then
               a
               
                 single
                 testimonie
              
               ,
               that
               of
               a
               whole
               Councell
               added
               to
               it
               ;
               and
               yet
               farther
               ,
               to
               increase
               the
               authority
               of
               it
               ,
               S.
               Augustine
               cites
               this
               Epistle
               *
               more
               then
               once
               ,
               and
               sets
               it
               down
               almost
               intire
               ,
               as
               a
               testimony
               of
               great
               weight
               against
               heretikes
               ,
               and
               so
               t
               is
               cited
               by
               S.
               Hierome
               also
               ,
               l.
               3.
               
                 dial
                 .
                 contr
                 :
                 Pelag.
              
               
            
             
               
               In
               this
               Epistle
               the
               question
               being
               proposed
               by
               Fidus
               ,
               whether
               infants
               might
               be
               baptized
               the
               2d
               or
               3d
               day
               ,
               or
               whether
               ,
               as
               in
               circumcision
               the
               8th
               day
               were
               not
               to
               be
               expected
               ,
               he
               answers
               in
               the
               name
               of
               the
               
                 Councel
                 ,
                 Vniversi
                 judicavimus
              
               ,
               t
               was
               the
               resolution
               
               or
               sentence
               of
               
                 all
                 ,
                 nulli
                 hominum
                 nato
                 misericordiam
                 Dei
                 &
                 gratiam
                 denegandam
                 ,
                 that
                 the
                 mercy
                 and
                 grace
                 of
                 God
                 was
                 not
                 to
                 be
                 denyed
                 to
                 any
                 humane
                 birth
                 ,
              
               to
               my
               child
               ,
               though
               never
               so
               young
               ,
               (
               by
               that
               phrase
               [
               
                 mercy
                 and
                 grace
                 of
                 God
              
               ]
               evidently
               meaning
               baptisme
               ,
               the
               rite
               of
               conveighing
               them
               to
               the
               baptized
               )
               adding
               ,
               that
               t
               is
               not
               to
               be
               thought
               that
               this
               grace
               which
               is
               given
               to
               the
               
                 baptized
                 ,
                 pro
                 atate
                 accipientium
                 vel
                 minor
                 vel
                 major
                 tribuitur
                 ,
                 is
                 given
                 to
                 them
                 in
                 a
                 greater
                 or
                 lesse
                 degree
                 in
                 respect
                 of
                 the
                 age
                 of
                 the
                 receivers
              
               ;
               and
               that
               
                 God
                 as
                 he
                 accepts
                 not
                 the
                 person
                 ,
                 so
                 nor
                 the
                 age
                 of
                 any
                 ,
              
               confirming
               this
               by
               the
               words
               of
               S.
               
                 Peter
                 Act.
              
               10.
               that
               
                 none
                 was
                 to
                 be
                 called
                 common
                 or
                 unclean
                 ,
              
               and
               that
               if
               any
               were
               to
               be
               
                 kept
                 from
                 baptisme
              
               ,
               it
               should
               rather
               be
               those
               of
               
                 full
                 age
              
               ,
               who
               have
               
                 committed
                 the
                 greater
                 sins
              
               ,
               and
               that
               seeing
               those
               when
               they
               come
               to
               the
               faith
               are
               not
               
                 prohibited
                 baptisme
                 ,
                 quanto
                 magis
                 prohiberi
                 non
                 debet
                 infans
                 ,
                 qui
                 recens
                 natus
                 nihil
                 peccavit
                 ,
                 nisi
                 quòd
                 secundum
                 Adam
                 carnaliter
                 natus
                 contagium
                 mortis
                 antiqua
                 primâ
                 nativitate
                 contraxit
                 ?
                 qui
                 ad
                 remissam
                 peccatorum
                 accipiendam
                 hoc
                 ipso
                 faciliùs
                 accedit
                 ,
                 quòd
                 illi
                 remittuntur
                 non
                 propria
                 sed
                 aliena
                 peccata
                 ,
                 how
                 much
                 more
                 ought
                 not
                 the
                 infant
                 to
                 be
                 forbidden
                 ,
                 who
                 being
                 new
                 born
                 ,
                 hath
                 no
                 sin
                 upon
                 him
                 ,
                 but
                 that
                 which
                 by
                 his
                 birth
                 from
                 Adam
                 he
                 hath
                 contracted
                 as
                 soon
                 as
                 he
                 was
                 born
                 ,
                 who
                 therefore
                 should
                 more
                 easily
                 be
                 admitted
                 to
                 pardon
                 ,
                 because
                 they
                 are
                 not
                 his
                 own
                 ,
                 but
                 others
                 sins
                 which
                 are
                 then
                 remitted
                 to
                 him
                 .
              
               Concluding
               that
               as
               
                 none
                 were
                 by
              
               the
               decree
               of
               that
               Councel
               to
               be
               
                 refused
                 baptisme
                 ,
                 tum
                 magis
                 circa
                 infantes
                 ipsot
                 &
                 recens
                 natus
                 observandum
                 atque
                 retinendum
                 ,
                 so
                 this
                 was
                 the
                 rather
                 to
                 be
                 observed
                 and
                 retained
                 about
                 infants
                 and
                 new
                 born
                 children
                 .
              
            
             
               
               Thus
               much
               and
               more
               was
               the
               sentence
               of
               that
               
                 antient
                 Father
              
               and
               that
               Councel
               ,
               and
               as
               the
               occasion
               of
               that
               determination
               was
               not
               any
               
                 antipaedobaptist
                 doctrine
              
               (
               there
               had
               no
               such
               then
               so
               much
               as
               lookt
               into
               the
               Church
               ,
               that
               we
               can
               hear
               of
               )
               but
               a
               conceit
               of
               one
               ,
               that
               it
               should
               be
               deferr'd
               to
               the
               8th
               day
               ,
               which
               was
               as
               much
               infancy
               as
               the
               first
               (
               and
               so
               both
               parties
               were
               equally
               contrary
               to
               the
               Antipaedobaptists
               interests
               ,
               the
               condemned
               ,
               as
               well
               as
               the
               Judges
               )
               so
               that
               it
               was
               no
               
                 new
                 doctrine
              
               that
               was
               then
               decreed
               ,
               or
               peculiar
               to
               S.
               Cyprian
               (
               who
               had
               one
               
                 singular
                 opinion
              
               in
               the
               matter
               of
               baptisme
               )
               appears
               also
               both
               by
               the
               concurrence
               of
               the
               
                 whole
                 Councel
              
               that
               convened
               with
               him
               ,
               and
               by
               the
               expresse
               words
               of
               
               Saint
               
                 Augustine
                 Ep.
              
               28.
               
                 ad
                 Hieronym
                 :
                 Beatus
                 Cyprianus
                 non
                 aliquod
                 decretum
                 condens
                 novum
                 sed
                 ecclesiae
                 fidem
                 firmissimam
                 servans
                 —
                 mox
                 natum
                 rite
                 baptizari
                 posse
                 cum
                 suis
                 quibusdam
                 coepiscopis
                 censuit
                 ,
                 Blessed
                 Cyprian
                 ,
              
               saith
               he
               ,
               
                 not
                 making
                 any
                 new
                 decree
                 ,
                 but
                 keeping
                 the
                 faith
                 of
                 the
                 Church
                 most
                 firme
                 ,
                 decreed
                 with
                 a
                 set
                 number
                 of
                 his
                 fellow
                 Bishops
                 ,
                 that
                 a
                 child
                 new-born
                 might
                 fitly
                 be
                 baptized
                 .
              
               Which
               shewes
               it
               the
               resolution
               of
               that
               Father
               also
               ,
               that
               baptizing
               of
               Infants
               was
               the
               faith
               of
               the
               Church
               before
               Cyprians
               time
               ,
               not
               onely
               the
               opinion
               ,
               but
               the
               Faith
               ,
               which
               gives
               it
               the
               authority
               of
               Christ
               and
               his
               Apostles
               .
            
             
               
               In
               the
               next
               or
               fourth
               Century
               ,
               about
               the
               year
               of
               Christ
               370.
               flourished
               
                 Gregorie
                 Nazianzen
              
               ,
               and
               dyed
               in
               the
               year
               389.
               who
               though
               he
               be
               by
               Mr.
               T.
               affirmed
               to
               
                 dissuade
                 from
                 it
                 but
                 in
                 case
                 of
                 necessity
                 by
                 reason
                 of
                 apparent
                 danger
                 of
                 death
                 ,
              
               
               will
               yet
               give
               an
               evident
               testimonie
               of
               the
               doctrin
               of
               the
               Church
               of
               that
               age
               in
               this
               matter
               .
            
             
               
               In
               the
               *
               4th
               oration
               written
               on
               this
               subject
               of
               Baptisme
               having
               gone
               through
               all
               the
               ages
               of
               man
               (
               to
               demonstrate
               a
               proposition
               premised
               by
               him
               ,
               *
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               it
               
                 belongs
                 to
                 every
                 age
                 and
                 sort
                 of
                 life
              
               )
               he
               at
               length
               comes
               to
               the
               consideration
               
                 of
                 infancy
              
               ,
               in
               these
               words
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 If
                 thou
                 hast
                 an
                 infant
                 ,
                 let
                 not
                 iniquity
                 get
                 time
                 ,
              
               *
               
                 let
                 it
                 be
                 sanctified
              
               (
               certainly
               
                 baptized
                 )
                 in
                 infancy
                 ,
                 let
                 it
                 in
                 the
                 tender
                 age
                 be
                 consecrated
                 to
                 Gods
                 spirit
                 ,
              
               and
               whereas
               the
               heathens
               use
               amulets
               and
               charmes
               to
               secure
               their
               children
               ,
               *
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 do
                 you
                 give
                 it
                 the
                 Trinity
              
               (
               the
               Fathers
               the
               Sonne
               and
               the
               
                 Holy
                 Ghost
              
               in
               
                 baptisme
                 )
                 that
                 great
                 and
                 good
                 phylacterie
                 ,
              
               or
               preservative
               .
               A
               plain
               testimonie
               of
               the
               
                 Churches
                 doctrine
              
               at
               that
               time
               .
            
             
               
               Afterwards
               in
               the
               *
               same
               oration
               he
               returns
               to
               this
               matter
               again
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               what
               ,
               saith
               he
               ,
               
                 will
                 you
                 say
                 concerning
                 those
                 that
                 are
                 yet
                 children
                 ,
                 and
                 neither
                 know
                 the
                 losse
                 nor
                 are
                 sensible
                 of
                 the
                 grace
                 of
                 baptisme
                 ,
                 shall
                 we
                 also
                 baptize
                 them
                 ?
              
               And
               his
               answer
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Yes
                 by
                 all
                 means
                 ,
                 if
                 any
                 danger
                 presse
                 ,
                 t
                 is
                 better
                 they
                 should
                 be
                 sanctified
              
               (
               baptized
               )
               
                 when
                 they
                 have
                 no
                 sense
                 of
                 it
                 ,
                 then
                 that
                 they
                 should
                 dy
                 unsealed
                 ,
                 uninitiated
                 ,
              
               adding
               for
               proof
               of
               this
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               circumcision
               on
               the
               
                 eighth
                 day
              
               ,
               which
               was
               ,
               saith
               he
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 an
                 initial
                 seal
              
               ,
               and
               yet
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 used
                 to
                 those
                 that
                 had
                 no
                 use
                 of
                 reason
                 ,
              
               and
               (
               in
               a
               lower
               degree
               )
               the
               anointing
               of
               the
               posts
               ,
               which
               were
               insensible
               also
               ,
               was
               yet
               a
               means
               of
               saving
               the
               first-born
               .
            
             
               
               After
               this
               ,
               t
               is
               true
               that
               he
               proceeds
               to
               consider
               those
               children
               ,
               that
               are
               not
               in
               any
               danger
               of
               death
               ,
               and
               of
               them
               he
               gives
               his
               opinion
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               the
               style
               which
               S.
               Paul
               useth
               ,
               when
               he
               speaks
               
                 his
                 own
              
               sense
               ,
               as
               that
               is
               other
               from
               the
               revealed
               will
               of
               Christ
               )
               that
               
                 staying
                 about
                 three
                 years
                 ,
                 at
                 which
                 time
                 they
                 may
                 be
                 taught
                 to
                 answer
                 somewhat
                 ,
              
               though
               they
               
                 understand
                 it
                 not
                 perfectly
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 by
                 this
                 means
                 they
                 may
                 be
                 baptized
                 ,
                 souls
                 and
                 bodies
                 ,
                 by
                 this
                 great
                 Sacrament
                 of
                 initiation
                 .
              
            
             
               
               But
               of
               this
               ,
               1.
               
               It
               is
               is
               clear
               that
               it
               no
               way
               prejudges
               the
               doctrine
               and
               practice
               of
               the
               Church
               formerly
               set
               down
               ,
               and
               approved
               by
               him
               ,
               that
               
                 infant
                 children
                 ,
                 indefinitely
              
               considered
               ,
               might
               be
               baptized
               ,
               and
               if
               danger
               approched
               ,
               must
               ,
               how
               young
               soever
               they
               were
               ;
               which
               is
               as
               contrary
               to
               the
               Antipaedobaptist
               ,
               and
               so
               to
               Mr.
               T.
               as
               any
               thing
               .
            
             
               
               2dly
               .
               That
               it
               is
               but
               his
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               
                 private
                 opinion
              
               pretending
               not
               so
               much
               as
               to
               any
               part
               of
               the
               Church
               of
               that
               ,
               or
               former
               ages
               to
               authorize
               it
               .
            
             
               
               3dly
               .
               That
               the
               state
               of
               children
               being
               so
               weak
               and
               uncertain
               ,
               that
               t
               is
               hard
               to
               affirme
               of
               any
               that
               they
               are
               not
               (
               for
               the
               first
               three
               years
               )
               in
               any
               danger
               ,
               his
               counesl
               for
               deferring
               will
               hardly
               be
               ever
               practicable
               to
               any
               .
            
             
               
               4thly
               .
               That
               the
               deferring
               ,
               of
               which
               Nazianzen
               speaks
               ,
               is
               most
               probably
               to
               be
               understood
               of
               those
               whose
               parents
               are
               newly
               converted
               ,
               and
               themselves
               doubt
               whether
               they
               shall
               be
               yet
               baptized
               or
               no
               ,
               for
               to
               such
               he
               speaks
               in
               that
               place
               from
               p.
               654.
               
               A.
               
            
             
               
               Lastly
               ,
               That
               the
               deferring
               till
               three
               years
               old
               ,
               if
               it
               were
               allowed
               ,
               would
               no
               way
               satisfie
               the
               
                 Antipaedobaptists
                 praetensions
              
               ,
               and
               so
               still
               the
               former
               passages
               ought
               be
               of
               force
               with
               all
               ,
               and
               no
               heed
               given
               to
               the
               whispers
               of
               Mr.
               T.
               and
               others
               ,
               as
               if
               this
               
                 holy
                 Father
                 dissuaded
                 baptisme
              
               in
               any
               age
               
                 unlesse
                 in
                 case
                 of
                 danger
              
               ,
               when
               he
               clearly
               saith
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 let
                 him
                 in
                 the
                 tenderest
                 age
                 be
                 baptized
              
               and
               
                 consecrated
                 to
                 the
                 Spirit
              
               .
            
             
             
               
               In
               the
               same
               Century
               S.
               Ambrose
               must
               be
               placed
               ,
               being
               a
               writer
               about
               the
               year
               380.
               he
               in
               his
               10th
               Book
               ,
               Ep.
               84.
               
                 ad
                 Demetriad
                 .
                 Virg.
              
               speaking
               of
               those
               that
               made
               
                 Adams
                 sin
              
               no
               otherwise
               hurtfull
               to
               posterity
               ,
               then
               by
               the
               
                 example
                 (
                 exemplo
                 non
                 transitu
                 no●uisse
              
               )
               he
               presseth
               it
               with
               this
               principal
               absurdity
               ,
               
                 Hinc
                 evacuatio
                 baptismatis
                 parvulorum
                 ,
                 this
                 evacuates
                 the
                 baptisme
                 of
                 infants
                 ,
                 which
                 should
                 then
                 be
                 capable
                 of
                 adoption
                 onely
                 ,
                 but
                 not
                 of
                 pardon
                 .
              
            
             
               
               And
               in
               like
               manner
               on
               Luke
               ,
               by
               Jordans
               being
               
                 driven
                 back
              
               ,
               saith
               he
               ,
               are
               signified
               the
               mysteries
               of
               
                 baptisme
                 ,
                 per
                 quae
                 in
                 primordia
                 naturae
                 suae
                 qui
                 baptizati
                 fuerint
                 parvuli
                 à
                 malitia
                 reformantur
                 ,
                 by
                 which
                 the
                 little
                 ones
                 that
                 are
                 baptized
                 ,
                 are
                 reformed
                 from
                 their
                 malignity
                 to
                 the
                 first
                 state
                 of
                 their
                 nature
                 .
              
            
             
               
               In
               the
               beginning
               of
               the
               next
               or
               fift
               age
               ,
               flourished
               S.
               Chrysostome
               ,
               that
               
                 famous
                 Bishop
              
               of
               Constantinople
               whose
               death
               is
               placed
               in
               the
               year
               of
               Christ
               407.
               he
               in
               his
               homilie
               to
               the
               Neophyti
               hath
               these
               words
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 for
                 this
                 cause
              
               (
               i.
               e.
               because
               there
               be
               so
               many
               benefits
               of
               baptisme
               ,
               there
               recited
               ,
               ten
               in
               number
               )
               
                 we
                 baptize
                 children
                 ,
                 though
                 they
                 have
                 not
                 sins
                 .
              
            
             
               
               Which
               words
               are
               the
               more
               worth
               remembring
               ,
               because
               they
               had
               the
               hap
               to
               be
               made
               use
               of
               by
               the
               Pelagians
               ,
               and
               consequently
               vindicated
               by
               S.
               Augustine
               ,
               The
               Pelagians
               urged
               them
               in
               this
               forme
               ,
               
                 Hac
                 de
                 causa
                 etiam
                 infantes
                 baptiz●mus
                 ,
                 cum
                 non
                 sint
                 coinquinati
                 peccato
                 ,
                 for
                 this
                 cause
                 we
                 baptize
                 infants
                 ,
                 when
                 they
                 are
                 not
                 polluted
                 with
                 sin
                 ,
              
               understanding
               it
               of
               
                 original
                 sin
              
               ,
               but
               S.
               Augustine
               appealing
               to
               the
               Greek
               ,
               shewed
               that
               the
               right
               rendring
               was
               ,
               
                 quamvis
                 peccata
                 non
                 habentes
                 ,
                 although
                 they
                 had
                 not
                 sins
                 ,
              
               i.
               e.
               propria
               ,
               their
               own
               or
               actual
               sins
               ,
               of
               which
               these
               infants
               were
               not
               supposed
               to
               have
               any
               .
            
             
               
               So
               in
               his
               *
               4th
               Homilie
               on
               Genesis
               ,
               speaking
               of
               baptisme
               as
               of
               the
               
                 Christian
                 circumcision
              
               ,
               among
               other
               things
               he
               affirmes
               of
               it
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 it
                 hath
                 no
                 determinate
                 time
                 but
                 't
                 is
                 lawful
                 both
                 in
                 the
                 first
                 age
              
               (
               the
               childhood
               ,
               so
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               signifies
               ,
               with
               him
               ,
               *
               else
               where
               applied
               to
               the
               time
               of
               circumcision
               on
               the
               8th
               day
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               —
               )
               
                 and
                 in
                 the
                 middle
                 ,
                 and
                 in
                 
                 old
                 age
                 it self
                 ,
                 to
                 receive
                 this
                 circumcision
                 made
                 without
                 hands
                 .
              
            
             
               
               In
               the
               same
               Centurie
               ,
               very
               few
               years
               after
               ,
               if
               not
               before
               Chrysostome
               ,
               S.
               Hierome
               must
               be
               placed
               ,
               born
               in
               the
               year
               342.
               and
               deceased
               in
               the
               year
               420.
               
               And
               he
               in
               Ep.
               7.
               to
               Laeta
               telling
               her
               that
               whilest
               the
               child
               was
               yong
               and
               not
               come
               to
               Pythagoras's
               Y.
               the
               bivium
               or
               
                 two
                 wayes
              
               ,
               the
               knowledge
               of
               good
               and
               
                 evil
                 ,
                 tam
                 bona
                 ejus
                 quàm
                 mala
                 parentibus
                 imputantur
                 ,
                 his
                 good
                 or
                 evil
                 deeds
                 are
                 imputed
                 to
                 the
                 parents
                 ,
              
               addes
               that
               this
               must
               needs
               be
               acknowledged
               ,
               
                 nisi
                 forte
                 existimas
                 Christianorum
                 filios
                 ,
                 si
                 baptisma
                 non
                 receperint
                 ,
                 ipsos
                 tantùm
                 reos
                 esse
                 peccati
                 ,
                 &
                 non
                 etiam
                 scelus
                 referri
                 ad
                 eos
                 qui
                 dare
                 noluerint
                 ,
                 maximè
                 illo
                 tempore
                 quo
                 contradicere
                 non
                 poterant
                 qui
                 accepturi
                 erant
                 ,
                 sicut
                 è
                 regione
                 salus
                 infantum
                 majorum
                 lucrum
                 est
                 .
                 Vnlesse
                 ,
              
               saith
               he
               ,
               
                 you
                 believe
                 that
                 Christians
                 children
                 ,
                 if
                 they
                 receive
                 not
                 baptisme
                 ,
                 are
                 the
                 onely
                 persons
                 that
                 are
                 guilty
                 of
                 the
                 sin
                 ,
                 and
                 that
                 the
                 offence
                 is
                 not
                 charged
                 on
                 them
                 which
                 would
                 not
                 bring
                 them
                 to
                 baptisme
                 ,
                 at
                 that
                 time
                 especially
                 ,
                 wherein
                 they
                 that
                 were
                 to
                 receive
                 could
                 not
                 contradict
                 ,
                 as
                 on
                 the
                 other
                 side
                 the
                 salvation
                 of
                 infants
                 is
                 the
                 gain
                 of
                 the
                 elder
                 ,
              
               adding
               that
               the
               parent
               which
               was
               thus
               to
               
                 prepare
                 his
                 child
                 for
                 the
                 Kings
              
               i.
               e.
               
                 Christs
                 embraces
                 ,
                 si
                 negligens
                 fuerit
                 ,
                 punietur
                 ;
                 shall
                 ,
                 if
                 he
                 be
                 negligent
                 therein
                 ,
                 be
                 punished
                 .
              
            
             
               
               Words
               of
               no
               very
               conformable
               aboad
               to
               the
               opposers
               of
               Paedobaptisme
               ,
               I
               wish
               Mr.
               T.
               who
               thinks
               fit
               to
               make
               use
               of
               S.
               Hieromes
               name
               (
               it
               now
               appears
               how
               luckily
               )
               would
               be
               at
               leisure
               to
               consider
               them
               .
            
             
               
               So
               lib.
               3.
               
                 contr
                 :
                 Pelag.
              
               the
               question
               being
               asked
               by
               
                 Crito
                 ,
                 Quare
                 infantuli
                 baptizentur
                 ,
                 why
                 infants
                 are
                 baptized
                 ,
              
               the
               answer
               is
               made
               by
               
                 Atticus
                 ,
                 Vt
                 eis
                 peccata
                 in
                 baptismate
                 dimittantur
                 ,
                 that
                 their
                 sins
                 may
                 be
                 pardoned
                 in
                 baptisme
                 ,
              
               and
               again
               ,
               
                 qui
                 
                 parvulus
                 est
                 ,
                 parentis
                 in
                 baptismo
                 vinculo
                 solvitur
                 ,
                 the
                 infant
                 is
                 freed
                 in
                 baptisme
                 from
                 the
                 band
              
               of
               Adams
               sin
               .
            
             
               Paulinus
               ,
               we
               know
               ,
               was
               his
               Contemporarie
               ,
               and
               from
               him
               we
               have
               this
               
                 testimonie
                 ,
                 Ep.
              
               12.
               
               
                 Inde
                 parens
                 sacro
                 ducens
                 de
                 font●
                 sacerdos
                 ,
                 Infantes
                 niveos
                 corpore
                 ,
                 corde
                 ,
                 habitu
                 —
                 The
                 Priest
                 brings
                 the
                 infants
                 out
                 of
                 the
                 font
                 white
                 as
                 snow
                 in
                 body
                 ,
                 in
                 heart
                 ,
                 in
                 habit
                 .
              
            
             
               
               Next
               to
               these
               succeeds
               S.
               Augustine
               ,
               who
               died
               in
               the
               30th
               year
               of
               this
               5
               t
               age
               ,
               and
               was
               the
               great
               champion
               of
               the
               Church
               against
               all
               the
               invaders
               of
               the
               depositum
               committed
               to
               it
               .
               His
               passages
               on
               
               this
               subject
               are
               to
               many
               to
               be
               enumerated
               ,
               and
               some
               of
               them
               have
               already
               been
               set
               down
               in
               the
               Resol
               .
               of
               the
               Quaere
               p.
               217.
               making
               it
               the
               
                 perpetual
                 doctrine
              
               of
               the
               whole
               Church
               of
               all
               ages
               before
               him
               ,
               and
               expressly
               including
               that
               of
               the
               Apostles
               .
            
             
               
               So
               
                 de
                 Bap
                 :
                 contra
                 Donat.
              
               l.
               4.
               c.
               23.
               
               
                 Quod
                 traditum
                 tenet
                 universitas
                 Ecclesiae
                 cum
                 parvuli
                 infantes
                 baptizantur
                 ,
                 qui
                 certè
                 nondum
                 possunt
                 corde
                 credere
                 ad
                 justitiam
                 ,
                 &
                 ore
                 confiteri
                 ad
                 salutem
                 —
                 &
                 tamen
                 nullus
                 Christianorum
                 dixerit
                 eos
                 inaniter
                 baptizari
                 .
                 This
                 is
                 held
                 as
                 tradition
                 by
                 the
                 Vniversal
                 Church
                 ,
                 when
                 little
                 infants
                 are
                 baptized
                 ,
                 which
                 are
                 sure
                 yet
                 unable
                 to
                 believe
                 with
                 the
                 heart
                 or
                 to
                 confesse
                 with
                 the
                 mouth
                 ,
                 and
                 yet
                 no
                 Christian
                 will
                 say
                 that
                 they
                 are
                 baptized
                 to
                 no
                 purpose
              
               :
               (
               a
               severe
               sentence
               again
               for
               the
               Antipaedobaptist
               )
               adding
               the
               
                 Ecclesiastical
                 rule
              
               by
               which
               to
               judge
               of
               
                 Apostolical
                 tradition
              
               ,
               and
               evidencing
               the
               benefit
               of
               
                 infant
                 baptisme
              
               by
               the
               example
               of
               circumcision
               ,
               that
               as
               in
               
                 Isaac
                 ,
                 circumcised
              
               the
               
                 eighth
                 day
              
               ,
               the
               seal
               of
               the
               righteousnesse
               of
               
                 faith
                 preceded
              
               ,
               and
               the
               righteousnesse
               it self
               followed
               in
               his
               
                 riper
                 age
              
               by
               his
               imitating
               his
               
                 Fathers
                 faith
                 ,
                 ita
                 &
                 in
                 baptizatis
                 infantibus
                 praecedit
                 regenerationis
                 Sacramentum
                 ,
                 &
                 si
                 Christianam
                 tenuerint
                 pietatem
                 ,
                 sequitur
                 in
                 corde
                 conversio
                 ,
                 cujus
                 mysterium
                 praecessit
                 in
                 corpore
                 ,
                 so
                 also
                 in
                 baptized
                 infants
                 the
                 Sacrament
                 of
                 regeneration
                 praecedes
                 ,
                 and
                 if
                 they
                 hold
                 fast
                 Christian
                 piety
                 ,
                 conversion
                 in
                 the
                 heart
                 followes
                 ,
                 the
                 mystery
                 whereof
                 had
                 been
                 formerly
                 received
                 in
                 the
                 body
                 .
              
            
             
               
               So
               
                 De
                 verb
                 :
                 Apost
                 .
                 Serm.
              
               14.
               being
               come
               to
               handle
               this
               subject
               of
               the
               baptisme
               of
               infants
               ,
               he
               begins
               thus
               ,
               
                 sollicitos
                 autem
                 nos
                 facit
                 non
                 ipsa
                 sententia
                 jam
                 olim
                 in
                 Ecclesiâ
                 Catholicâ
                 summâ
                 authoritate
                 fundata
                 ,
                 sed
                 disputationes
                 quorundam
                 —
                 The
                 doctrine
                 it self
                 gives
                 us
                 no
                 trouble
                 ,
                 being
                 long
                 since
                 founded
                 in
                 the
                 Catholike
                 Church
                 by
                 the
                 highest
                 authority
              
               (
               that
               sure
               must
               be
               by
               Christs
               and
               the
               
                 Apostles
                 )
                 but
                 the
                 disputings
                 of
                 some
                 men
              
               —
               and
               
                 again
                 ,
                 Non
                 enim
                 quaestio
                 est
                 inter
                 nos
                 &
                 ipsos
                 ,
                 utrum
                 parvuli
                 baptizandi
                 sint
                 ,
                 Baptizandos
                 esse
                 parvulos
                 nemo
                 dubitat
                 ,
                 quando
                 nec
                 illi
                 hinc
                 dubitant
                 qui
                 ex
                 alterâ
                 parte
                 contradicunt
                 —
                 the
                 question
                 betwixt
                 them
                 and
                 us
                 is
                 not
                 ,
                 whether
                 infants
                 are
                 to
                 be
                 baptized
                 ;
                 Let
                 no
                 man
                 make
                 doubt
                 of
                 this
                 ,
                 seeing
                 neither
                 do
                 they
                 doubt
                 of
                 this
                 which
                 contradict
                 us
                 in
                 the
                 other
                 question
                 concerning
                 the
                 benefit
                 of
                 it
                 .
              
            
             
             
               
               And
               again
               ,
               in
               a
               farther
               process
               with
               those
               
                 disputers
                 ,
                 Dic
                 mihi
                 ,
                 obsecro
                 te
                 ,
                 parvulis
                 baptizatis
                 Christus
                 aliquid
                 prodest
                 ,
                 an
                 nil
                 prodest
                 ?
                 Necesse
                 est
                 ut
                 dicat
                 prodesse
                 ,
                 Premitur
                 mole
                 matris
                 Ecclesiae
                 .
                 Doth
                 Christ
                 profit
                 infants
                 that
                 are
                 baptized
                 ,
                 or
                 doth
                 he
                 not
                 ?
                 He
                 must
                 needs
                 say
                 that
                 he
                 doth
                 profit
                 ,
                 he
                 is
                 prest
                 with
                 the
                 weight
                 of
                 the
                 Church
                 our
                 mother
                 .
              
            
             
               
               And
               again
               ,
               
                 authoritate
                 reprimuntur
                 Ecclesiae
                 ,
                 si
                 enim
                 dixerint
                 Christum
                 nihil
                 prodesse
                 baptizatis
                 infantibus
                 ,
                 nihil
                 aliud
                 dicunt
                 quàm
                 superfluè
                 baptizantur
                 infantes
                 .
                 They
                 are
                 represt
                 by
                 the
                 authority
                 of
                 the
                 Church
                 ,
                 for
                 if
                 they
                 say
                 that
                 Christ
                 profits
                 not
                 infants
                 baptized
                 ,
                 they
                 plainly
                 affirme
                 that
                 infants
                 are
                 superfluously
                 baptized
                 ,
              
               but
               this
               those
               very
               heretikes
               (
               the
               
                 Pelagians
                 )
                 dicere
                 non
                 audent
                 ,
                 dare
                 not
                 say
                 ,
              
               and
               so
               were
               faine
               to
               secure
               their
               hypothesis
               by
               another
               
                 evasion
                 ,
                 viz.
              
               that
               they
               were
               
                 baptized
                 not
                 for
                 salvation
                 but
                 for
                 the
                 kingdome
                 of
                 heaven
                 .
              
            
             
               
               And
               yet
               farther
               ,
               
                 Hoc
                 habet
                 authoritas
                 matris
                 ecclesiae
                 ,
                 hoc
                 fundatus
                 veritatis
                 obtinet
                 canon
                 ,
                 contra
                 hoc
                 robur
                 ,
                 contra
                 hunc
                 inexpugnabilem
                 murum
                 quisquis
                 arietat
                 ipse
                 confringitur
                 .
                 Fundata
                 ista
                 res
                 est
                 ,
                 ferendus
                 est
                 peccator
                 errans
                 in
                 aliis
                 quaestionibus
                 —
                 non
                 tantum
                 progredi
                 debet
                 ,
                 ut
                 &
                 fundamentum
                 ipsum
                 ecclesiae
                 quatere
                 moliatur
                 .
                 This
                 the
                 authority
                 of
                 our
                 mother
                 the
                 Church
                 is
                 possest
                 of
                 ,
                 this
                 the
                 grounded
                 Canon
                 of
                 truth
                 holds
                 fast
                 ;
                 against
                 this
                 fort
                 ,
                 this
                 invincible
                 wall
                 whosoever
                 makes
                 assault
                 ,
                 is
                 broken
                 to
                 pieces
                 .
                 This
                 is
                 a
                 grounded
                 thing
                 :
                 Hee
                 is
                 to
                 be
                 born
                 with
                 who
                 erres
                 in
                 other
                 questions
                 ,
                 but
                 he
                 must
                 not
                 proceed
                 thus
                 far
              
               (
               as
               the
               Antipaedobaptist
               certainly
               doth
               )
               
                 as
                 to
                 indeavour
                 to
                 shake
                 the
                 very
                 foundation
                 of
                 the
                 Church
                 ,
              
               i.
               e.
               certainly
               a
               doctrine
               laid
               by
               the
               
                 first
                 planters
              
               of
               the
               
                 faith
                 ,
                 Christ
              
               and
               the
               Apostles
               themselves
               .
            
             
               
               So
               Ep.
               89.
               
               
                 Non
                 est
                 superfluus
                 baptismus
                 parvulorum
                 ,
                 ut
                 qui
                 per
                 generationem
                 illi
                 condemnationi
                 obligati
                 sunt
                 ,
                 per
                 regenerationem
                 ab
                 eâdem
                 liberentur
                 .
                 The
                 baptisme
                 of
                 infants
                 is
                 not
                 superfluous
                 ,
                 that
                 they
                 who
                 by
                 their
                 birth
                 are
                 bound
                 to
                 that
                 condemnation
              
               which
               came
               by
               
                 Adam
                 ,
                 should
                 be
                 freed
                 from
                 it
                 by
                 regeneration
                 ,
              
               and
               more
               to
               the
               same
               purpose
               in
               that
               place
               .
            
             
               
               So
               in
               Enchirid.
               c.
               42.
               
                 à
                 parvulo
                 recens
                 nato
                 usque
                 ad
                 decrepitum
                 senem
                 ,
                 sicut
                 nullus
                 prohibendus
                 est
                 à
                 baptismo
                 ,
                 ita
                 nullus
                 est
                 qui
                 non
                 peccato
                 moriatur
                 in
                 baptismo
                 .
                 From
                 the
                 infant
                 new
                 
                 born
                 to
                 the
                 decrepit
                 old
                 age
                 ,
                 as
                 none
                 is
                 to
                 be
                 kept
                 from
                 baptisme
                 ,
                 so
                 there
                 is
                 none
                 who
                 dyeth
                 not
                 to
                 sin
                 in
                 baptisme
                 .
              
            
             
               
               Which
               words
               are
               soon
               after
               transcribed
               by
               
                 Leo
                 (
                 ad
                 Episc
                 .
                 Aquileg
              
               :
               )
               who
               was
               advanced
               to
               the
               Papacie
               about
               the
               year
               440.
               
            
             
               
               About
               this
               time
               was
               the
               Epistle
               of
               the
               Councel
               of
               Carthage
               written
               to
               Innocentius
               (
               made
               Bishop
               of
               Rome
               about
               the
               year
               400.
               )
               In
               which
               these
               words
               we
               find
               by
               way
               of
               Decree
               ,
               
                 Quicunque
                 negat
                 parvulos
                 per
                 baptismum
                 Christi
                 à
                 perditione
                 liberari
                 &
                 salutem
                 percipere
                 sempiternam
                 ,
                 anathema
                 sit
                 .
                 Whosoever
                 denyes
                 that
                 Infants
                 are
                 by
                 the
                 baptisme
                 of
                 Christ
                 freed
                 from
                 perdition
                 and
                 receive
                 eternal
                 life
                 ,
                 let
                 him
                 be
                 anathema
                 .
              
            
             
               
               About
               the
               same
               time
               ,
               whilest
               Innocentius
               lived
               (
               and
               to
               the
               same
               purpose
               )
               was
               the
               
                 Milevitan
                 Canon
              
               ,
               at
               which
               
                 S.
                 Augustine
              
               was
               present
               ,
               a
               Bishop
               in
               that
               Councel
               .
               This
               hath
               been
               set
               down
               in
               the
               Resol
               :
               of
               the
               Quaere
               ,
               p.
               219.
               and
               is
               an
               evident
               testimonie
               that
               this
               doctrine
               was
               such
               as
               
                 Ecclesia
                 Catholica
                 ubique
                 diffusa
                 semper
                 intellexit
                 ,
                 the
                 Catholike
                 Church
                 every
                 where
                 diffused
                 ,
                 alwaies
                 understood
              
               and
               asserted
               ,
               and
               so
               it
               is
               that
               Councels
               witness
               of
               the
               Apostolicalness
               of
               it
               .
            
             
               
               To
               these
               it
               were
               easy
               to
               adde
               Theodoret
               also
               ,
               and
               Leo
               (
               already
               cited
               )
               soon
               after
               him
               ,
               both
               falling
               within
               the
               former
               part
               of
               that
               
                 fift
                 Centurie
              
               ,
               and
               in
               every
               age
               after
               this
               ,
               store
               enough
               .
               But
               the
               question
               is
               not
               ,
               and
               in
               any
               reason
               cannot
               be
               extended
               to
               those
               times
               ,
               the
               clear
               definitions
               through
               all
               those
               first
               ages
               ,
               being
               all
               that
               could
               be
               required
               to
               decide
               the
               controversie
               concerning
               the
               matter
               of
               fact
               ,
               whether
               it
               were
               practised
               or
               not
               practised
               by
               the
               Apostles
               .
            
             
               
               And
               having
               so
               largely
               deduced
               them
               ,
               it
               is
               not
               imaginable
               what
               should
               be
               now
               wanting
               to
               the
               completing
               of
               the
               evidence
               ,
               when
               I
               have
               onely
               added
               ,
               that
               there
               is
               no
               one
               testimonie
               of
               dissent
               ,
               either
               pretended
               or
               producible
               from
               the
               writings
               of
               all
               those
               first
               ages
               ,
               nor
               consequently
               the
               least
               appearance
               of
               obstacle
               ,
               why
               the
               receiving
               of
               Infants
               to
               baptisme
               should
               not
               be
               resolved
               the
               doctrin
               and
               practice
               of
               the
               first
               and
               purest
               ages
               of
               the
               Church
               ,
               avouched
               and
               testified
               to
               be
               delivered
               to
               them
               by
               the
               Apostles
               of
               Christ
               ,
               who
               could
               not
               mistake
               his
               meaning
               in
               the
               Institution
               .
            
             
               
               What
               artifices
               the
               Antepaedobaptist
               can
               make
               use
               of
               to
               cast
               a
               
               mist
               before
               our
               eyes
               ,
               in
               the
               midst
               of
               so
               much
               light
               ,
               I
               can
               no
               way
               divine
               :
               sure
               I
               am
               that
               the
               prejudices
               which
               Mr.
               T.
               hath
               in
               few
               words
               indevoured
               to
               infuse
               (
               as
               that
               
                 some
                 are
                 counterfeit
                 authors
                 ,
                 some
                 suspected
                 ,
                 some
                 misinterpreted
              
               ;
               that
               
                 some
                 maintained
                 infant
                 baptisme
                 but
                 in
                 case
                 of
                 danger
                 of
                 death
                 ,
              
               that
               
                 others
                 which
                 avouched
                 this
                 ,
                 avouched
                 either
                 Rebaptization
                 or
                 Communion
                 of
                 Infants
                 also
              
               )
               are
               all
               of
               them
               unjust
               and
               causeless
               ,
               and
               have
               severally
               and
               punctually
               been
               prevented
               in
               one
               or
               both
               of
               these
               discourses
               ,
               and
               so
               there
               remains
               not
               the
               least
               scruple
               of
               difficulty
               ,
               that
               I
               can
               foresee
               in
               this
               matter
               ,
               to
               adde
               to
               the
               bulke
               of
               this
               vindication
               .
            
             
               
               God
               assist
               it
               with
               his
               blessing
               to
               the
               disabusing
               those
               that
               are
               seduced
               ,
               and
               regaining
               them
               to
               the
               waies
               of
               Peace
               .
            
          
        
         
           The
           End.
           
        
      
    
     
       
         
           ERRATA
           .
        
         
           
             
               
                 Page
                 .
              
               
                 Line
                 .
              
               
                 Read.
                 
              
            
             
               
                 13
              
               
                 8
              
               
                 then
                 it
              
            
             
               
                 17
              
               
                 21
              
               
                 Alphes
              
            
             
               
                 20
              
               
                 32
              
               
                 the
                 whiteness
              
            
             
               
                 28
              
               
                 ult
                 .
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
            
             
               
                 32
              
               
                 17
              
               
                 continuing
              
            
             
               
                  
              
               
                 21
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
            
             
               
                 40
              
               
                 25
              
               
                 of
                 receiving
              
            
             
               
                 42
              
               
                 35
              
               
                 in
                 to
              
            
             
               
                 44
              
               
                 11
              
               
                 heed
                 to
              
            
             
               
                 48
              
               
                 21
              
               
                 of
                 pers
                 :
              
            
             
               
                 61
              
               
                 13
              
               
                 So
                 Cyrill
                 in
                 -
              
            
             
               
                  
              
               
                 18
              
               
                 they
                 that
              
            
             
               
                 64
              
               
                 20
              
               
                 infants
              
            
             
               
                 67
              
               
                 15
              
               
                 crediderit
              
            
             
               
                 79
              
               
                 36
              
               
                 after
                 infants
                 adde
                 being
              
            
             
               
                 80
              
               
                 5
              
               
                 ministry
              
            
             
               
                 83
              
               
                 3
              
               
                 then
                 this
              
            
             
               
                 84
              
               
                 24
              
               
                 now
                 to
              
            
             
               
                 91
              
               
                 2
              
               
                 but
                 if
              
            
             
               
                 102
              
               
                 34
              
               
                 to
                 be
              
            
          
        
      
       
         
         
           The
           CONTENTS
           of
           the
           severall
           Chapters
           and
           Sections
           contained
           in
           this
           BOOK
           .
        
         
           
             
               CHAP.
               I.
            
             OF
             Baptisme
             among
             the
             Jewes
             .
             
               page
               2
            
             
               
                 
                   Sect.
                   1.
                
                 
                 Probations
                 more
                 and
                 less
                 perfect
                 .
                 The
                 use
                 of
                 Circumcision
                 to
                 this
                 question
                 of
                 Paedobaptisme
                 .
                 As
                 also
                 of
                 Christ's
                 reception
                 of
                 children
                 .
                 Childrens
                 coming
                 and
                 believing
                 ,
                 
                   Mat.
                   18.
                
                 
                 Children
                 sinners
                 .
                 
                   page
                   2
                
              
               
                 
                   Sect.
                   2.
                
                 
                 The
                 necessity
                 of
                 Paedobaptisme
                 depending
                 on
                 the
                 positive
                 part
                 of
                 probation
                 .
                 The
                 several
                 sorts
                 of
                 Anabaptists
                 .
                 Tistimonies
                 the
                 onely
                 proof
                 of
                 Institutions
                 .
                 
                   page
                   6
                
              
               
                 
                   Sect.
                   3.
                
                 
                 The
                 Jewes
                 Baptisme
                 of
                 natives
                 as
                 well
                 as
                 Proselytes
                 .
                 Testimonies
                 of
                 their
                 writers
                 in
                 proof
                 thereof
                 .
                 Baptisme
                 among
                 the
                 heathens
                 taken
                 from
                 the
                 Jewes
                 .
                 Among
                 both
                 from
                 Noahs
                 flood
                 .
                 The
                 derivation
                 of
                 Christian
                 from
                 Jewish
                 Baptisme
                 how
                 manifested
                 .
                 Christs
                 answer
                 to
                 Nicodemus
                 .
                 Baptisme
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 to
                 the
                 deluge
                 .
                 
                   Gr.
                   Nazianzen's
                
                 and
                 Macarius's
                 testimonies
                 .
                 The
                 Fathers
                 meaning
                 in
                 affirming
                 the
                 Christians
                 baptisme
                 to
                 be
                 in
                 stead
                 of
                 
                 Circumcision
                 .
                 The
                 Lords
                 Supper
                 founded
                 in
                 the
                 Jewes
                 Postcoenium
                 ,
                 yet
                 in
                 stead
                 of
                 their
                 Passeover
                 .
                 
                   page
                   8
                
              
               
                 
                   Sect.
                   4.
                
                 
                 The
                 conceipts
                 of
                 Pe
                 :
                 Alfunsus
                 and
                 Schickard
                 of
                 the
                 Jewish
                 baptisme
                 .
                 Raf
                 :
                 Alphes
                 :
                 Mr.
                 T.
                 his
                 conclusion
                 not
                 inferred
                 .
                 The
                 original
                 of
                 the
                 Jewish
                 Baptisme
                 (
                 the
                 onely
                 doubt
                 )
                 vindicated
                 .
                 Jacob's
                 injunction
                 to
                 his
                 family
                 .
                 Sanctifications
                 
                   Exod.
                   19.10
                
                 .
                 differ
                 from
                 washing
                 garments
                 .
                 
                   page
                   17
                
              
               
                 
                   Sect.
                   5.
                
                 
                 Mr.
                 Selden's
                 notion
                 of
                 the
                 Sea.
                 The
                 defence
                 of
                 my
                 notion
                 of
                 it
                 .
                 Learned
                 mens
                 affirmations
                 to
                 be
                 judged
                 of
                 by
                 their
                 testimonies
                 .
                 Christ's
                 baptizing
                 of
                 Iewes
                 as
                 well
                 as
                 Gentiles
                 ,
                 no
                 argument
                 .
                 Christ's
                 vouching
                 Iohns
                 baptisme
                 to
                 be
                 from
                 heaven
                 ,
                 no
                 argument
                 .
                 No
                 more
                 ,
                 the
                 pretended
                 no
                 intimations
                 of
                 it
                 .
                 The
                 no
                 conformity
                 .
                 The
                 proselytes
                 children
                 baptized
                 ,
                 continually
                 ,
                 not
                 onely
                 at
                 the
                 first
                 conversion
                 .
                 The
                 baptisme
                 of
                 a
                 woman
                 with
                 child
                 ,
                 serving
                 for
                 the
                 child
                 also
                 ,
                 not
                 argumentative
                 .
                 The
                 Canon
                 of
                 Neocaesarea
                 about
                 it
                 .
                 
                   page
                   23
                
              
               
                 
                   Sect.
                   6.
                
                 
                 Lesser
                 inconformities
                 no
                 prejudice
                 .
                 Yet
                 they
                 do
                 not
                 all
                 hold
                 .
                 Prayer
                 the
                 Christian
                 sacrifice
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 The
                 rule
                 of
                 judging
                 in
                 this
                 matter
                 .
                 Baptizing
                 in
                 the
                 name
                 of
                 the
                 Father
                 &c.
                 prescribed
                 by
                 Christ
                 .
                 So
                 dipping
                 or
                 sprinkling
                 .
                 The
                 Pract.
                 Cat.
                 misreported
                 .
                 Mr.
                 Marshals
                 covenanting
                 .
                 
                   page
                   30
                
              
            
          
           
             
             
               CHAP.
               II.
            
             Of
             Christ's
             words
             .
             Mat.
             
               28.19
               .
               pag.
               34
            
             
               
                 
                   Sect.
                   1.
                
                 
                 The
                 Doctors
                 pretended
                 concessions
                 examined
                 .
                 Christs
                 institution
                 of
                 baptisme
                 not
                 set
                 down
                 
                   Mat.
                   28.
                
                 but
                 necessarily
                 before
                 that
                 time
                 .
                 
                   page
                   34
                
              
               
                 
                   Sect.
                   2.
                
                 
                 Making
                 disciples
                 all
                 one
                 with
                 receiving
                 into
                 discipleship
                 .
                 Baptizing
                 the
                 act
                 of
                 the
                 Baptist
                 .
                 Instruction
                 subsequent
                 to
                 discipling
                 .
                 The
                 pretended
                 parallel
                 between
                 
                   Mat.
                   28.
                
                 and
                 
                   Mar.
                   16.
                
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Johns
                 discipling
                 by
                 preaching
                 excludes
                 not
                 infants
                 .
                 No
                 more
                 the
                 Apostles
                 ,
                 
                   Mat.
                   10.5
                
                 .
                 The
                 notation
                 of
                 the
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                   Mat.
                   13.52
                   .
                   Act.
                   14.21
                
                 .
                 Infants
                 both
                 said
                 to
                 come
                 and
                 to
                 believe
                 .
                 Instruction
                 subsequent
                 to
                 baptisme
                 .
                 
                   page
                   40
                
              
               
                 
                   Sect.
                   3.
                
                 
                 Discipleship
                 before
                 instruction
                 .
                 What
                 knowledge
                 of
                 the
                 Master
                 is
                 required
                 to
                 discipleship
                 .
                 Two
                 sorts
                 of
                 disciples
                 ,
                 Some
                 come
                 ,
                 others
                 are
                 brought
                 .
                 
                   page
                   50
                
              
               
                 
                   Sect.
                   4.
                
                 
                 The
                 difference
                 of
                 a
                 Disciple
                 and
                 Proselyte
                 examined
                 .
                 Christian
                 as
                 well
                 as
                 Jewish
                 proselytes
                 .
                 Priviledges
                 of
                 proselytisme
                 .
                 Disciples
                 of
                 the
                 Pharisees
                 .
                 The
                 Holy
                 Ghost's
                 not
                 using
                 the
                 word
                 Proselyte
                 of
                 Christians
                 ,
                 concludes
                 nothing
                 .
                 Jehovah
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Infants
                 qualified
                 for
                 baptisme
                 .
                 As
                 for
                 entring
                 into
                 Covenant
                 
                 
                   Deut.
                   29.
                
                 
                 Gods
                 oath
                 .
                 Infants
                 adjured
                 .
                 Criples
                 capable
                 of
                 Christ's
                 cures
                 .
                 
                   page
                   53
                
              
            
          
           
             
               CHAP.
               III.
            
             Of
             the
             Apostolical
             practice
             in
             this
             matter
             .
             
               pag.
               58
            
             
               
                 
                   Sect.
                   1.
                
                 
                 The
                 interpretation
                 of
                 
                   1
                   Cor.
                   7.12
                
                 .
                 vindicated
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Sanctification
                 used
                 to
                 denote
                 baptisme
                 ,
                 the
                 use
                 of
                 it
                 in
                 the
                 Fathers
                 and
                 Scripture
                 .
                 Tertullians
                 testimonie
                 :
                 designati
                 Sanctitatis
                 .
                 Origen
                 .
                 Author
                 Quaest
                 :
                 ad
                 Antiochum
                 .
                 Cyprian
                 .
                 Chrysostome
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 there
                 ,
                 infant
                 children
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 in
                 the
                 Epistles
                 .
                 S.
                 Augustines
                 words
                 examined
                 .
                 
                   page
                   58
                
              
               
                 
                   Sect.
                   2.
                
                 
                 The
                 rendring
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 [
                 hath
                 been
                 sanctified
                 ]
                 defended
                 .
                 S.
                 Hieromes
                 testimonie
                 .
                 Enallages
                 must
                 not
                 be
                 made
                 use
                 of
                 without
                 necessity
                 .
                 No
                 advantage
                 from
                 it
                 here
                 .
                 Feigned
                 instances
                 of
                 Enallage
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                   page
                   66
                
              
               
                 
                   Sect.
                   3.
                
                 
                 The
                 rendring
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 by
                 the
                 woman
                 ]
                 defended
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 for
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Col.
                 1.23
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Act.
                 4.
                 
                 Ireneus
                 no
                 Latine
                 author
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Act.
                 7.
                 
                 Gal.
                 
                   1.16
                   .
                   1
                
                 Pet.
                 1.5
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Deut.
                 28.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Psal
                 .
                 68.
                 
                 My
                 proof
                 of
                 the
                 interpretation
                 from
                 the
                 context
                 .
                 
                   page
                   69
                
              
               
                 
                   Sect.
                   4.
                
                 
                 Mr.
                 T.
                 his
                 mistake
                 of
                 my
                 sense
                 .
                 The
                 argument
                 à
                 genere
                 ad
                 speciem
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 How
                 the
                 husband
                 is
                 said
                 to
                 be
                 baptized
                 
                 by
                 the
                 wife
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 partial
                 washings
                 .
                 The
                 proportion
                 betwixt
                 legal
                 holyness
                 ,
                 and
                 baptisme
                 .
                 Difference
                 between
                 relative
                 and
                 real
                 sanctification
                 .
                 The
                 testimonies
                 of
                 the
                 antient
                 ,
                 for
                 and
                 against
                 my
                 interpretation
                 .
                 
                   page
                   77
                
              
            
          
           
             
               CHAP.
               IV.
            
             An
             answer
             to
             Mr.
             Tombes's
             view
             of
             my
             Conclusion
             and
             therein
             the
             sense
             of
             Antiquity
             in
             this
             Question
             .
             
               pag.
               84
            
             
               
                 
                   Sect.
                   1.
                
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 1
                 Cor.
                 7.
                 infant
                 children
                 .
                 The
                 Jewes
                 practice
                 .
                 Their
                 notion
                 of
                 
                   [
                   holy
                
                 ]
                 Baptisme
                 a
                 priviledge
                 of
                 believers
                 children
                 ,
                 yet
                 is
                 communicated
                 to
                 others
                 whose
                 guardians
                 are
                 believers
                 The
                 several
                 sorts
                 of
                 holyness
                 all
                 vainly
                 mentioned
                 by
                 Mr.
                 T.
                 His
                 denyals
                 of
                 the
                 Conclusion
                 .
                 The
                 place
                 in
                 Tertullian
                 vindicated
                 .
                 S.
                 Hieromes
                 answer
                 to
                 Paulinus
                 .
                 Institutionis
                 disciplina
                 in
                 Tertullian
                 .
                 Candidati
                 Damoniorum
                 .
                 A
                 3d
                 denyal
                 of
                 the
                 Conclusion
                 .
                 The
                 use
                 of
                 baptisme
                 to
                 regenerate
                 &c.
                 
                 No
                 prejudice
                 to
                 the
                 founding
                 it
                 in
                 the
                 Jewish
                 practice
                 .
                 His
                 art
                 of
                 diversion
                 to
                 put
                 off
                 answering
                 of
                 testimonies
                 .
                 The
                 way
                 of
                 Testimonies
                 insisted
                 on
                 .
                 
                   page
                   84
                
              
               
                 
                   Sect.
                   2.
                
                 
                 A
                 Catalogue
                 of
                 Testimonies
                 of
                 the
                 first
                 ages
                 for
                 Infant
                 baptisme
                 ,
                 and
                 the
                 Apostolicalness
                 thereof
                 .
                 
                   page
                   96
                
              
            
          
        
      
       
         
         
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             New.
             
          
        
         
           THE
           END
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A45397-e130
           
             *
             
               De
               Bapt.
               contr
               :
               Donat
            
             :
             l.
             4.
             c.
             23.
             
          
           
             *
             See
             G.
             Cassan
             .
             in
             Praes
             .
             ad
             Duc.
             Jul.
             Cliv
             .
             ex
             Nichol.
             Blusdick
             de
             Orig
             Sect.
             Anabapt
             .
          
           
             *
             Tom.
             2.
             p.
             426.
             
          
           
             p.
             41.
             
          
           
             See
             §.
             12.
             
          
           
             E●
             :
             ad
             Smyrn
             :
             Edit
             :
             Voss
             :
             
               p.
               6.
            
             
          
           
             l.
             6.
             
             §.
             2.
             
          
           
             
               In
               Rom.
            
             l.
             5.
             
          
           
             *
             Tom.
             2.
             p.
             377.
             
             D.
             
          
           
             *
             Ep.
             59.
             
             
               Edit
               .
               Pam.
            
             p.
             80.
             
          
           
             *
             Ep.
             28.
             ad
             Hieron
             .
          
           
             *
             
               Edit
               .
               Savil.
               Tom.
            
             6.
             p.
             854.
             l.
             16.
             
          
           
             *
             Ibid.
             l.
             19.
             
          
           
             *
             Tom
             1.
             p.
             27.31
             
          
           
             *
             Tom.
             2.18
             .
             C.
             
          
           
             *
             In
             Iliad
             .
             Basil
             .
             Ed.
             
               p.
               944.
            
             
          
           
             p.
             333.
             
          
           
             *
             Ep.
             Eccl.
             Smyr
             .
             ap
             .
             Euseb
             .
             
               l.
               4.
               c.
               15.
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             Hieron
             .
             Ep.
             29.
             
             Apostolicorum
             temporum
             vir
             .
          
           
             *
             Doctrinarum
             omnium
             accuratissimus
             explorator
             .
             Tertul.
             advers
             .
             Valent.
             
          
           
             *
             Biblioth
             lod
             .
             1
          
           
             *
             
               Edit
               .
               Morel
            
             .
             p.
             233.
             
          
           
             p.
             ●19
             .
          
           
             p.
             234.
             
          
           
             *
             Ep.
             28.
             
               ad
               Hieron
               .
               l.
            
             3
             
               de
               Pec●
               .
               mer.
               &
               Remis
               .
            
             c.
             6
             ,
             7
             ,
             8
             ,
             9.
             l.
             4.
             
               contr
               .
               duas
               Ep.
               Pelag.
            
             c.
             3.
             l.
             2.
             
               contr
               .
               Julian
            
             .
             c.
             3.
             
          
           
             p.
             339.
             
          
           
             *
             
               Paris
               Edit
               .
               Tom.
            
             1.
             p.
             648.
             
          
           
             *
             p.
             647
             ,
             D.
             
          
           
             *
             (
             Just
             as
             
               Tertullian
               de
               Ani.
            
             had
             observed
             .
             )
          
           
             *
             p.
             643.
             
             C.
             
          
           
             *
             p.
             658.
             
             A.
             
          
           
             *
             
               Edit
               .
               Eton.
               Tom.
            
             1.
             p.
             328.
             l.
             5.
             
          
           
             *
             T.
             1.
             p.
             322.
             l.
             11.
             
             So
             again
             .
             p.
             327.
             l.
             42.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉